| 139 «Decision of His Holiness Patriarch Tikhon and the Sacred Synod, January 16, 1924,» in Serafim Surrency, The Quest for Orthodox Church Unity in America (New York: Saints Boris and Gleb Press, 1973), p. A125. 141 Alexander Bogolepov, Toward an American Orthodox Church (New York: Morehouse Barlow, 1963), pp. 78–83. 142 David Abramtsov, «The November 1920 Decree and Russian Orthodoxy Abroad,» One Church 25:5 (1971): 202–204. 143 Michael Rodzianko, The Truth About the Russian Church Abroad (Jordanville, N.Y.: Holy Trinity Monastery, 1975), p. 8. For the limitations placed upon the Russian bishops, see Echoes d " Orient 23 (1924): 365; Tserkovnya Viedomosti 15–16 (1924): 7–8. 144 Nicholas Zernov, «The Schism Within the Russian Church in the Diaspora: Its Causes and the Hopes of a Reconciliation,» Eastern Churches Review 7:1 (1975): 63. For the official account of the conference, see Dieianiia Russkago Vsegranichnago Tserkovnago Sobra (Sremski-Karlovtsy, 1922). The views of the Russian emigres are discussed in Robert Williams, Culture in Exile: Russian Emigres in Germany, 1881–1941 (Ithaca, N.Y.: Cornell University Press, 1972). 145 «Letter from Archbishop Thaddeus to Metropolitan Evlogius, April 22, 1922,» St. Vladimir " s Theological Quarterly 19:1 (1975): 53–55. 146 The full text can be found in Matthew Spinka, The Church and the Russian Revolution (New York: Macmillan, 1927), pp. 285–290. 147 See I. M. Andrreev, Kratkii Obzor Istorii Russkoi Tserkvi ot Revoliutsii do Nashikh Dnei (Jordanville, N.Y.: Holy Trinity Monastery, 1961). 158 Archbishop Aftimios, «Present and Future of Orthodoxy in America in Relation to Other Bodies and to Orthodox Abroad,» Orthodox Catholic Review 1:4–5 (1927): 145. 159 Surrency, The Quest for Orthodox Church Unity in America, pp. 38–40. A valuable review of various groups is offered in John Bacon, «Orthodoxy and Canonicity» (Th.M. thesis, Holy Cross Greek Orthodox School of Theology, Brookline, Mass., 1992). 160 Metropolitan Maximos of Sardis, The Oecumenical Patriarchate in the Orthodox Church (Thessaloniki: Patriarchal Institute, 1976), pp. 303–309. |
| Moreover, the various appeals of SCOBA to the autocephalous churches were a sure sign that the Orthodox in the United States were on the threshold of a new period of witness and mission that would be best served by a provincial synod of bishops. This synod would bring together all the canonical Orthodox bishops in this country. Such a body would better serve the needs of the Orthodox faithful and better reflect the principles of Orthodox ecclesiology. Although preliminary efforts did not meet with complete success at the time, they did help to bring greater attention to the situation of the Orthodox in the United States. 237 Appreciation for insights into themes discussed in this chapter is extended to Fathers Timothy Andrews, John Zenetos, and James Christon. 239 Joseph Hayden, Slavic Orthodox Christianity in the United States: From Culture Religion to Sectarian Church, (Ann Arbor, Mich.: University Microfilms, 1973), pp. 125–143. 240 William Paul Schneirla, «The Bishop " s Conference,» St. Vladimir " s Theological Quarterly 4:1 (1960): 47–48. 241 Serafim Surrency, The Quest for Orthodox Church Unity in America (New York: Saints Boris and Gleb Press, 1973), p. 62. 242 Alexander Schmemann, «The Standing Conference of Orthodox Bishops in America,» St. Vladimir " s Theological Quarterly 6:1 (1962): 42–43. 243 Archbishop Iakovos, «The State of the Church Address, July 20,1968,» Congress Album (New York: Greek Orthodox Archdiocese, 1968), p. 40. 245 Towards the Great and Holy Council: Introductory Reports of the InterOrthodox Commission in Preparation for the Next Great and Holy Council of the Orthodox Church (London: S.P.C.K., 1972). 246 Thomas FitzGerald, The Ecumenical Patriarchate and the Quest for Christian Unity (Brookline, Mass.: Holy Cross Orthodox Press, 1990), pp. 8–9. 247 John Meyendorff, «The Standing Conference of Canonical Orthodox Bishops,» in Constance Tarasar and John Erickson, eds., Orthodox America 1794–1976 (Syosset, N.Y.: Orthodox Church in America, 1975), p. 243. |
| During the period following World War II, divisions within many Orthodox jurisdictions were aggravated by the political and nationalistic ideologies of newly arrived emigres who were strongly anti-Communist. As we have seen, the diocesan divisions usually reflected divergent political perspectives. The new emigres had little concern for the unity of Orthodoxy in America or for the witness of the Orthodox faith in this society. On the contrary, they frequently viewed their diocese and their parishes as political associations that existed not only to maintain ethnic traditions but also to challenge the authority of the government and the church in Communist-controlled lands. Often with little real knowledge of the mission and purpose of the church, persons with specific political ideologies sought to use particular dioceses in order to advance their political and ethnic creeds. 185 Dimitry Pospielovsky, The Russian Church Under the Soviet Regime 1917–1982, Vol. 1 (Crestwood, N.Y.: St. Vladimir " s Seminary Press, 1984), pp. 199–203. 186 Ibid., Vol. 2, pp. 301–325. See also William Fletcher, A Study in Survival: The Church in Russia, 1927–1943 (London: S.P.C.K., 1965); William Fletcher, The Russian Orthodox Church Underground, 1917–1970 (New York: Oxford University Press, 1971). 187 The English translation is found in Wassilij Alexeev and Theofanis Stavrou, The Great Revival: The Russian Church Under German Occupation (Minneapolis: Burgess, 1976), p. 91. For an elaboration on the position of the Synod Abroad, see George Grabbe, The Canonical and Legal Position of the Moscow Patriarchate (Jerusalem: Russian Mission, 1971). 189 «Addresse du Patriarche de Moscou et de toutes les Russies Alexis aux eveques et membres du clerge de l " orientation dite karlovtzienne, 10 aout 1945,» Russie et Chretiente 1 (1945): 120–122. 191 Seraphim Surrency, The Quest for Orthodox Church Unity in America (New York: Saints Boris and Gleb Press, 1973), pp. 52–53. 193 «Memorandum on the Status of the Russian Orthodox Church in America,» in Surrency, The Quest for Orthodox Church Unity in America, p. A137. |
| Ruins of an Orthodox church and remains of a Russian priest are offered for sale in Sweden This recent news from Gotland, Sweden tells us several things. First, that there definitely was an Orthodox presence on this Scandinavian island; second, that there may have been a particularly revered Russian clergyman serving there; and third, that more investigation by Orthodox people in Sweden should be carried out in this area. There could be much more to find! The ruins of an Orthodox church and remains of a Russian priest are offered for sale on the Sweden island of Gotland. “The Russian yard” (“Russky dvor”) in Gotland If a would-be buyer of the “Russian yard” house pays 8.1 million Swedish krona, he or she will obtain two apartments, a restaurant decorated with ancient frescoes as well as ruins (the foundation, nave and apse) of an Orthodox church on which the house is built. The remains of a Russian priest who lived 900 years ago can be found among the ruins. The Swedish website, My home , has published material on this theme, entitled “A house in Gotland is offered for sale: with a skeleton in the basement.” Remains of a Russian priest who presumably lived 900 years ago. Once in the town of Visby—Gotland’s capital—Russian merchants had their own abode with a thirteenth century church dedicated to St. Nicholas the Wonderworker adjacent to it. The house was constructed on the church ruins in Visby’s central square in 1680. Today the building, known as “the Russian yard”, is an architectural monument under the state protection, but any private individual can be in possession of it. “The skeleton of an ancient Russian priest passes into ownership as well, so a purchaser will have access to it,” relates real estate agent Leif Bertwig who is in charge of selling “the Russian yard.” The church ruins were discovered by archaeologists in the 1970s. “During the excavation work around thirty graves were discovered on this site, and this enabled the Swedish archaeologists to surmise that a settlement of Russian merchants may have been located precisely in this part of Visby. The church building itself is either a parish church or a chapel. Undoubtedly, Orthodox culture left its mark on Gotland which can be seen, for example, in frescoes in the Byzantine style depicting Sts. Boris and Gleb inside one of the oldest churches of the island, known as ‘Garde Kyrka’,” recounts expert in Scandinavian studies, Candidate of Historical Sciences from Immanuel Kant Baltic Federal University Arkady Ryabichenko in his interview with Pravoslavie.ru . |
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| 272 Constance Tarasar and John Erickson, eds., Orthodox America: 1794–1976 (Syosset, N.Y.: Orthodox Church in America, 1975), pp. 183–185. 273 Serafim Surrency, The Quest for Orthodox Church Unity in America (New York: Saints Boris and Gleb Press, 1973), pp. 42–45. 275 «Letter from Archbishop Alexander to Metropolitan Platon, April 10, 1930.» Archives, Greek Orthodox Archdiocese. 278 Letter from Patriarch Alexis of Moscow to Patriarch Athenagoras of Constantinople, August 25,1965, One Church 20:1–3 (1966): 38; «Declaration of Metropolitan Nikodim at the Pan-Orthodox Conference in Geneva,» 9–15 June 1968, One Church 22:5 (1968): 22–23. 290 John Erickson, «Autocephaly in Orthodox Canonical Literature to the Thirteenth Century,» St. Vladimir " s Theological Quarterly 15:1/2 (1971): 28–41. 291 Alexander Schmemann, «A Meaningful Storm,» St. Vladimir " s Theological Quarterly 15:1/2 (1971): 3. 292 See Autocephaly: The Orthodox Church in America (Crestwood, N.Y.: St. Vladimir " s Seminary Press, 1971); Panagiotes Trembellis, The Autocephaly of the Metropolia in America (Brookline, Mass.: Holy Cross Press, 1973); Russian Autocephaly and Orthodoxy in America (New York: Orthodox Observer Press, 1972). 297 George Papaioannou, From Mars Hill to Manhattan (Minneapolis: Light and Life, 1976), pp. 230–238. 298 Archbishop Iakovos, «Address to the Archdiocesan Council, January 23, 1979,» Archives, Greek Orthodox Archdiocese. 299 Archbishop Iakovos, Toward the Decade 1970–1980 (New York: Greek Orthodox Archdiocese, 1970), p. 22. 300 Decisions of the 20th Biennial Clergy-Laity Congress (New York: Greek Orthodox Archdiocese, 1970), p. 55. 302 «Encyclical of Patriarch Athenagoras, September 12, 1970,» Archives, Greek Orthodox Archdiocese; Papaioannou, From Mars Hill to Manhattan, p. 253. 304 Spiro Vryonis, A Brief History of the Greek Orthodox Community of St. George in Memphis (Malibou, Tenn.: Undena, 1982), p. 119. 305 Charter of the Greek Orthodox Archdiocese, November 29,1977 (Brookline, Mass.: Holy Cross Orthodox Press, 1977), p. 2. |
| 235 «У католической и протестантской миссий в распоряжении находилось соответственно в двадцать шесть и в пятнадцать раз больше денег, чем у православной миссии» (Drummond R. H. A History of Christianity in Japan, p. 115). 237 См.: Archimandrite Serafim. The Quest for Orthodox Church Unity in America (New York: Saints Boris and Gleb Press, 1973). 238 См.: Tarasar C. J. ed. Orthodox America 1794–1976 (Syosset, N. Y.: Orthodox Church in America, 1975), p. 336. Автокефальная Церковь самостоятельна во всех отношениях, вплоть до избрания своего предстоятеля. Глава автономной Церкви назначается патриархом той Церкви, под юрисдикцией которой она находится. В остальном она вполне самостоятельна. См.: George Н. Demetrakopoulos. Dictionary of Orthodox Theology: A Summary of the Beliefs, Practices and History of the Eastern Orthodox Church [New York: Philosophical Library, 1964], p. 21–22). Об истории Японской Православной Церкви (на японском языке, содержит семь страниц иллюстраций) см.: Ushimaru P. Y. History of the Orthodox Church in Japan (Tokyo: Orthodox Church in Japan, 1978). 239 В данной работе мы не будем касаться более раннего появления христианства в Китае в результате миссионерства несториан, так как несторианская Церковь в то время не находилась в общении с Восточной Православной Церковью. Однако их вполне достойный вклад нельзя обойти вниманием; хороший комментарий к нему можно найти у Atiya A. S. History of Eastern Christianity (Notre Dame, Ind.: University of Notre Dame Press, 1967), p. 257–266. Walter F. Adeney также упоминает о существовании христианских традиций в Китае (The Greek and Eastern Churches [Clifton, N. J.: Reference Book Publishers, 1965; reprint of 1908 ed.], p. 533–537). Православные греческие ученые тоже одобрительно высказываются о трудах несториан. См.: Yannoulatos A. The Missionary Activities of the Churches of the East in Central and Eastern Asia//Porefthendes 3 (1961), p. 26–31. О тексте памятника, оставленного несторианами, с изложением их веры и описанием трудов см. в James Legge, trans., The Nestorian Monument of Hsi-An Fu in Shen-Hsi, China (London, 1888). |
| Прошу Вас, Ваше Святейшество, известить меня своевременно о продвижении дела прославления, если Святая Русская Церковь вынесет решение по этому поводу, с тем чтобы наша Церковь могла без промедления присоединиться к торжеству её первого Епископа и Основателя – Святителя Иннокентия. С братской во Христе любовию, Митрополит Ириней, Архиепископ Нью-Йоркский, Митрополит всея Америки и Канады Цитируемые труды Приходской листок. – Хельсинки, Финляндия: Свято-Троицкая церковь , 2004. – 4. Ежегодник Православной Церкви в Америке. – Нью-Йорк, США: [б.н.], 1975 г. Вестник РХД. – Париж: [б.н.], 1988. – 154. Церковь и Время. – Москва: [б.н.], 2004. – ОВЦС. – 3. Русско-Американский Православный Вестник. – Нью-Йорк: [б.н.], Июнь 1970. Юбилейный сборник союза православных священников Америки 1926–1936. – Нью-Йорк: [б.н.], 1936. (Afonsky) Bishop Gregory. A History of the Orthodox Church in Alaska. – Kodiak, Alaska: [s.n.], 1977. (Sorrency) Archimandrite Seraphim. The Quest for Orthodox Church Unity in America. – New York: St. Boris and Gleb Press, 1973. Митрополит Кирилл (Гундяев). Межхристианский диалог; кризис экуменического движения/ Церковь и Время. – Москва: ОВЦС, 2003. – 3. Архиепископ Иоанн (Шаховской) . Православие в Америке (экклезиологический очерк). – Нью-Йорк: [б.н.], 1963. Bensin В. М. Russian Orthodox Church in Alaska 1794–1967. – N.J.: Toms River. Chevigny Hector. Russian America. – New York: Viking, 1965. Doumouras Alexander. Greek Orthodox Communities in America before World War I/St. Vladimir’s Seminary Quarterly. – [s.l.]: St. Vladimir’s Seminary Press. – 4: Vol. 11. Golder F. A. Father Herman, Alaska’s Saint. – San Francisco: Orthodox Christian Books and Icons, 1968. Ivanov Fr. Jonathan. Миссионерское служение или забота о материальном и социальном благосостоянии прихода/The Orthodox Church. – Syosset, New York: [s.n.], 2004. – December. Orthodox America 1794–1976. – Syosset, New York: [s.n.], 1975. – Orthodox America. Rochcau Vsevolod. Innocent Veniaminov and the Russian Mission to Alaska 1820–1840/St. Vladimir’s Theological Quarterly. – New York: [s.n.], 1971. – 3: Vol. 15. |
| 140 О последних исследованиях почитания святых Бориса и Глеба см.: Poppe A. La naissance du culte de Boris et Gleb//CaCM. 1981. T. 24. Fasc. 1. P. 29–53. 141 Ср. назначение митрополитов Алексия в 1354 г. ( εδοκ α κα πικρ σει κρατ στου κα γ ου μου ατοκ ρτορος [по благоизволению и согласию высочайшего и святого моего самодержца] – ММ. Т. 1. Р. 338, 350) и Пименав 1380 г. ( εδοκ α κα πικρ σει – Ibid. T. 2. P. 17). 143 Ср., например, часто приводимый тропарь в честь жертв иконоборчества, которых прославляют за то, что они сокрушили Копронима (т. е. императора Константина V, 741–775) мечом веры. 144 Ср.: Poppe A. Le prince et l’Eglise en Russie Kievienne depuis la fin du Xe jusqu’au debut du XIIe siècle//ActaPolonae Historica. 1969. T. 20. P. 95–119; ср. также у данного автора: Panstwo i knosciol na Rusi w XI wieku.Warszawa, 1968. 146 Дьяконов Г. М. Власть московских государей. Очерки из истории политических идей Древней Руси. СПб.,1889. С. 64–66. 147 Оболемский М. А. Соборная грамота духовенства Восточной Церкви, утверждающая сан царя. М., 1850; критич. изд. В. Регеля в: Analecta Byzantino-russica. СПб., 1891–1898. С. 75–79; переизд. А.-Э. Тахиаосом: ? Πηγς κκλησιαστικς στορ ας ν ρθοδ ξων Ζλβων. Θεσσαλον κη, 1984. O. 1. O. 161–164. 148 Obolensky D. Russia’s Byzantine Heritage//The Structure of Russian History/Ed. M. Cherniavsky. New York: Random House, 1970. P. 11. 149 Стоит, однако, заметить, что Иван считался отлученным от Церкви. Согласно иезуиту Поссевино «управителя есть личный исповедник, который сопровождает его везде, когда он покидает Москву. Государь ежегодно исповедует ему свои грехи, но получить Причастие больше не может, потому что, согласно их законам, любому, кто имел больше трех жен, воспрещается приобщаться Телу Христа, Господа нашего». (The Moskovia/Transl. by M. F. Graham. UCIS Series in Russian and East European Studies, 1977. Vol. 1. P. 48). 150 На эту тему см. мою статью: St. Basil and Charismatic Leadership//Meyendorff J. The Byzantine Legacy in the Orthodox Church. Crestwood, NY: SVS Press, 1982. P. 197–215. |
| Родзянко М . Правда о Зарубежной Церкви. – 1954. Русско-Американский Православный календарь на 1950 год. – Вилкс-Барре, Пенсильвания: [б.н.], 1950. Семейный Университет . Церковное право. – СПб.: Богословский Факультет, начало XX века. Соллогуб А . Архипастырское Послание 18 ноября/1 декабря 1962 г./Русская Православная Церковь за границей. – Нью-Йорк: [б.н.], 1968. – Т. 1. Страстная седмица. – Москва: Синодальная Типография, 1904. – Т. 2. Страховский Пётр . Двадцатилетие Храма Христа Спасителя в Торонто [Книга]. – Торонто: [б.н.], 1955. Триодь. – Москва: Синодальная Типография, 1912. Фирсов Сергей . Русская Церковь накануне перемен. – Москва: [б.н.], 2002. Шмеман Александр , протоиерей . Дневники 1973–1983. – Москва: Русский Путь, 2005. Шмеман Александр , протоиерей . Евхаристия. – Париж: ИМКА, 1984. Щербинин В . Последний поклон. Памяти епископа Василия (Родзянко) /Газета Православная Москва. – Москва: [б.н.], 1999. – 31. 1 Очерк из истории Американской Православной Миссии (Кодиаковской миссии 1794–1837). – СПб., 1894 г. С. 4–9. Последующая информация о Кодиаковской миссии и старце Германе заимствована из того же источника. См. также: Golder F. A. Father Herman, Alaska’s Saint. – San Francisco: Orthodox Christian Books and Icons, 1968. 2 Очерк из истории Американской Православной Миссии (Кодиаковской миссии 1794–1837). – СПб., 1894 г. С. 152. 6 Барсуков Иван. Иннокентий, митрополит Московский и Коломенский (по его сочинениям, письмам и рассказам современников). – Москва: Синодальная типография, 1883. С. 12–13. 8 Bensin В. М. Russian Orthodox Church in Alaska 17941967. – N.J.: Toms River. С. 38. Все переводы из источников на английском языке мои – Д. Г. 20 Rochcau Vsevolod. Innocent Veniaminov and the Russian Mission to Alaska 1820–1840/St. Vladimir’s Theological Quarterly. – New York, 1971. – 3: Vol. 15. С. 117. 40 (Sorrency) Archimandrite Seraphim. The Quest for Orthodox Church Unity in America. – New York: St. Boris and Gleb Press, 1973. С. 18. Перевод с английского мой, Д. Г. |
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