| Sermon on the New Martyrs and Confessors of Russia 2016 Source: Hermitage of the Holy Cross February 7, 2016 Today we celebrate the memory of the Holy New Martyrs and Confessors of the Russian land. These are all the multitude of bishops, priests, monks, nuns, laymen, laywomen, and children who were killed or suffered gravely because of their faith and their refusal to compromise their faith, to cooperate with the new revolutionary government, or to renounce their faith in Christ. The experience of each and every one of these martyrs and confessors was unique. Even if their manner of death or suffering was similar in many cases, each of them brought with them to that moment of confession or martyrdom a unique soul, a unique set of experiences and circumstances. If we were to enter into the mind and heart of each one of these saints and observe the unique way in which they experienced their suffering and the knowledge of their coming martyrdom, we would see a wondrous tapestry of experience. And the thread which holds all this tapestry together is love, love for Christ. Bishops of this time faced a particularly complex assortment of temptations. Events were changing quickly from the time the revolution began. The revolution itself was disorganized and chaotic, with different revolutionary leaders taking power in various places and turning on each other when disagreements arose. Having lived until now under the God-anointed Orthodox Tsar, the bishops found themselves without the security of the support of the government almost overnight. And almost immediately the demands began to be issued from the revolutionaries: “You must turn over all the precious vessels and metalwork belonging to the church for the benefit of the poor and starving. You will cease to use the church building because it will be commandeered by the People and used for other purposes.” In many cases if the hierarchs even hesitated or sought a compromise, they were killed immediately. Even though many of them remained apolitical in their outward expression and accepted the abdication of the Tsar and the coming revolution as a form of chastisement from God for the apostasy of the people, the very fact of their existence was so distasteful to the God-hating new regime that they could not escape the accusation of “counter-revolutionary activity.” And for this they could be killed quickly, imprisoned, or sent into exile, depending on the will of God and the particular character of the local authorities. |
| Triumph, but not Triumphalism: On the Sunday of Orthodoxy Do many today in the West read the works of the ascetic and spiritual writers of the ancient Church? But the Orthodox – monks and laity – read these books and guide their spiritual life by them. Dear Fathers, Brothers, and Sisters, We have gathered today to celebrate the Triumph of Orthodoxy. This feast was established in the ninth century to mark the final victory of the Church over iconoclasm, and also in memory of all the great Fathers and Teachers of the Church – theologians, hierarchs, priests, monks, and laymen – who have dedicated their lives to the defense of Church doctrine from heresy. To all of them, by tradition, we on this day proclaim Eternal Memory, while to heretics and schismatics – Anathema. In many Western countries, the Triumph of Orthodoxy has become a day on which the Orthodox of various jurisdictions gather together in order to pray together and to witness to their unity of faith. This unity is not easy to maintain in conditions in which there sometimes arise contradictions, misunderstandings, and even conflicts between Local Orthodox Churches. Unlike the Catholic Church, the Orthodox Church does not have a single head, apart from the Lord Jesus Christ Himself, nor does it have a single administrative structure; instead, every Local Church has its primate and governs itself independently. Despite this apparent disunity, the unity of world Orthodoxy is preserved, and the witness and ministry of the Orthodox Church continue. What is the Triumph of Orthodoxy today, in our time, so distant from the ninth century, when this feast was established? Above all, it is that – regardless of the most severe persecution – the Orthodox Church has not lost its faith and its liturgical tradition, reflected in its church architecture, iconography, church singing, and the whole structure of its services. The Orthodox Church has been persecuted and oppressed over the course of many centuries – by Arabs, Crusaders, Mongols, Turks, and the Bolsheviks in Soviet Russia. Repression on an unprecedented scale was unleashed against the Russian Church in the twentieth century, when hundreds of bishops, tens of thousands of priests and monks, and millions of laymen were killed; a multitude of churches was destroyed; all monasteries and theological schools were destroyed; and when the goal was to wipe off the Church from the face of the earth. But the Church survived, preserving its faith and its unity at the expense of the blood of the multitude of Confessors and New Martyrs who are our intercessors before God. |
| We sometimes see the term ‘the Russian Saints’, only to find that these saints include St. Olga and St.Vladimir and many others who lived long before Moscow became established as a small town, let alone as the capital of a country now called ‘Russia.’ The problem is that English has no translation for the word ‘Rus’ – the nearest being ‘the Russias’, as in, ‘Alexis II, Patriarch of Moscow and all the Russias’. For ‘Rus’ means not only ‘Great Russia’, but also Little Russia (now officially called the Ukraine, even though this only means ‘the borderlands’), White Russia (the translation of Belarus) and Carpatho-Russia (often known in Western history as ‘Ruthenia’). However, in geographical terms, the concept of ‘Rus’ includes not only these four Russias, but also all those places affected by the Russian Orthodox way of life. This includes firstly the one seventh of the earth which is known as the Russian Federation, stretching right across Siberia to the Pacific. Secondly, it includes all those who in various countries accept Russian Orthodoxy. This is ‘Orthodox Rus’. Whether it is in Latvia and Estonia, Japan and Alaska, Venezuela and Brazil, England and France, Russian Orthodox of all nationalities are also part of ‘Rus’. Thus, the Canadian-born Metropolitan Hilarion, First Hierarch of the Russian Orthodox Church Outside Russia, can talk quite legitimately of ‘American Rus’ and ‘Australian Rus’. Therefore, although the holiness of the geographical Four Russias ends at the present Belorussian border, some 900 miles from the eastern coasts of England, in a spiritual sense it does not end there at all, but continues right into England, where 1,000 years ago there walked saints who were part of the One worldwide Church and fifty years ago there walked St.John of Shanghai, become Archbishop of Western Europe. Furthermore, in historical terms, since 1917 the holiness of the Russias has become not a matter of over a thousand canonised saints revealed to the Church, but also a matter of tens of thousands of New Martyrs and Confessors. At present theses number over 31,000, though this figure grows monthly and may reach well over 100,000. For the twentieth century was the most fruitful in terms of the numbers of saints – holy martyrs, born out of the Four Russias. As the ever-memorable Metropolitan Laurus of New York and Eastern America said, ‘The whole land of Rus has become an antimension’ - that is a place filled with the relics of the holy martyrs. |
| Image: damascenegallery.com On the Sunday after Pentecost, each local Orthodox Church commemorates all the saints, known and unknown, who have shone forth in its territory. Accordingly, the Orthodox Church in America remembers the saints of North America on this day. Saints of all times, and in every country are seen as the fulfillment of God’s promise to redeem fallen humanity. Their example encourages us to “lay aside every weight, and the sin which so easily besets us” and to “run with patience the race that is set before us” (Hebrews 12:1). The saints of North America also teach us how we should live, and what we must expect to endure as Christians. Although it is a relatively young church, the Orthodox Church in America has produced saints in nearly all of the six major categories: Apostles (and Equals of the Apostles); Martyrs (and Confessors); Prophets; Hierarchs; Monastic Saints; and the Righteous. Prophets, of course, lived in Old Testament times and predicted the coming of Christ. The first Divine Liturgy in what is now American territory was celebrated on July 20, 1741, the Feast of the Prophet Elias, aboard the ship Peter under the command of Vitus Bering, near present-day Alaska. Hieromonk Hilarion Trusov and the priest Ignatius Kozirevsky served together on that occasion. Several years later, a Russian merchant, Gregory Shelikov, visited Valaam Monastery, and suggested to the abbot about sending missionaries to Russian America. On September 24, 1794, after a journey of 7,327 miles (the longest missionary journey in Orthodox history) and 293 days, a group of monks from Valaam arrived on Kodiak Island in Alaska. The mission was headed by Archimandrite Joasaph, and included Hieromonks Juvenal, Macarius, and Athanasius, the Hierodeacons Nectarius and Stephen, and the monks Herman and Joasaph. St. Herman of Alaska, the last surviving member of the mission, fell asleep in the Lord in 1837. Throughout the Church’s history, the seeds of faith have always been watered by the blood of the martyrs. The Protomartyr Juvenal was killed near Lake Iliamna by natives in 1799, thus becoming the first Orthodox Christian to shed his blood for Christ in the New World. In 1816, St. Peter the Aleut was put to death by Spanish missionaries in California when he refused to convert to Roman Catholicism. |
| Patriarch Kirill: “Being a Clergyman Today Means Scaling the Most Difficult and Greatest Heights” Source: Original in Russian October 26, 2014. His Holiness, Patriarch Kirill of Moscow and All Russia, presided over the Great Consecration of a church in honor of the Holy Apostle and Evangelist John the Theologian on the premises of the Saratov Theological Seminary and celebrated the Divine Liturgy at the newly consecrated church on October 26, 2014. Following the divine services, the Primate of the Russian Orthodox Church delivered the following sermon: Your Eminences and Your Graces! Very Reverend Vladyka Longin! Your Excellency! Special Representatives of the authorities; dear Vladykas, Fathers, Brothers and Sisters; the seminary’s chairmen, teachers, and students! I would like to congratulate you on a significant event: the consecration of a church in honor of the Holy Apostle and Evangelist John the Theologian on the premises of the Saratov Theological Seminary. My heart was warmed extraordinarily when I walked inside this church, the walls of which reminded me of the church in honor of the Holy Apostle and Evangelist John the Theologian on the premises of St. Petersburg Theological Seminary. These churches are very alike in their interior, style, and decoration; and I remembered those difficult years of our Church’s life, during which I was called to be Rector of the Leningrad theological institutions. Looking at the restored seminary in the center of Saratov, at this marvelous church, I believe that our actions in difficult times and our humble efforts, together with the prayers of millions of people, who are looking forward to the restoration of the Church, have resulted in considerable changes in the life of both the people and the Church. First of all, these are prayerful efforts of the Martyrs and Confessors. Today we venerated the name of St. Thaddeus of Tver during our prayer, a person of holy life, who was severely tortured for the faith. These are the prayers of those who preserved their faith in the Lord under the harshest of conditions, and then of those who put constant effort into bringing different times closer. At the present time, all of this has been implemented, when we see the opening of churches, monasteries, and theological institutions, and when we have the great joy of consecrating these magnificent buildings, showing our heartfelt gratitude to those who put their energy, offered their prayer, and helped financially in fulfilling this noble cause. |
| Metropolitan Anthony (Pakanich) on the Newly Formed “Church”: “Titanic” is Built and Hits the Road Source: Orthodox Life (Russian) Metropolitan Anthony (Pakanich) speaks about the signs of the true Church, persecution of Christians, church raiding, and the newly formed “church”. – Your Eminence, why is there persecution of Christians? It seems as if it is increasing all over the world. – Persecution of Christians and hatred of them have existed since the very beginning of Christianity. God immediately warned us about it and commanded to find salvation, “Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name’s sake” (Matthew, 24:9). There is no other way to salvation. Christians challenge the world, worldly laws while keeping the Lord’s commandments. They prevent others from committing iniquities with their lives and moral values. Therefore, the world seeks to destroy them, to wipe them off the map. Christians awaken conscience that calls for the change and repentance, and this is a very painful and difficult process. It is easier to remove the stimulus than to change oneself. Indeed, persecution of Christians around the world has reached unprecedented proportions and cruelty these days. We know about the killings of Christians in the Middle East: in Iraq, Syria, and Egypt. According to official estimates, the Christian population in the region has declined by two thirds in just five years. It is the hardest trial that involves strength of mind and strong faith, which modern confessors and martyrs display. For all Christians this is an example of courage and devotion to Christ till the end. – In our country, the Ukrainian Orthodox Church has also faced persecution, but in a slightly different form. There is a substitution of concepts: black is called white and vice versa. The Church’s enemies want the true Church to disappear from the face of the earth, want to replace her with a fake, a false church. Why does it happen and how should one deal with it? |
| Patriarch Kirill: “Royal Passion Bearers from their Golgotha Entrusted Caring for Spiritual Life of People to Us” Photo: Press Service of His Holiness, Patriarch Kirill July 16, 2018. Pravmir . His Holiness, Patriarch Kirill of Moscow and All Russia, officiated a Divine Liturgy at the Monastery dedicated to the New Martyrs and Confessors of the Russian Church in Alapaevsk. The monastery was build near the mine where the Holy Martyr Elizabeth Feodorovna and Nun Barbara were killed. At the end of the service, His Holiness, Patriarch Kirill, delivered a sermon: Your Beatitude! Your Excellence and Your Eminence! Dear fathers, brothers, and sisters! I congratulate you all on the Lord’s Day! By historical circumstances, we had the opportunity to celebrate a Divine Liturgy here and consecrate the church in honor of the Theodore Icon of the Most Holy Theotokos which is associated with the Romanov dynasty: this church was built next to the site of the death of the Holy Martyr Elizabeth Feodorovna, Nun Barbara, and other representatives of the royal family. Looking at this place, this nearly buried mine, it is hard to imagine that fear and terror that engulfed the innocent people who were brought to this precipice to be thrown down. And the executioners had no hesitation! But the people in front of them were not criminals, but people who did not violate any law and who did not pose any threat, because they refused all political struggle and any claim to power. The only reason Elizabeth Feodorovna stayed in Russia and did not go abroad where she would live safely with her relatives, is that she could not leave the country that had become her second Motherland. Having established Sts Martha and Mary Convent and having taught many Russians to unite their Orthodox faith with real good deeds, she could not leave the Russian Church which she served faithfully and loyally. Leaving Russia was beyond her strength. There was no politics in it, but only her strong religious feeling and love for the country that had truly become her second Motherland. |
| Photo: mospat.ru On September 1, the 11 th Sunday after Pentecost, Metropolitan Hilarion of Volokolamsk, Head of the Moscow Patriarchate Department for External Church Relations (DECR) and Rector of the Ss Cyril and Methodius Institute of Post-Graduate Studies (CMI), celebrated the Divine Liturgy at the church of Ss Martyrs and Confessors Michael, Prince of Chernigov and His Boyar Theodore, the Wonderworkers in Moscow. The church is a part of the Patriarchal Chernigov Metochion, which houses the CMI. Among the archpastor’s concelebrants were Hegumen Arseny (Sokolov), representative of the Patriarch of Moscow and All Russia to the Patriarch of Great Antioch and All the East; Hieromonk Ioann (Kopeikin), CMI pro-rector to development, Hieromonk Pavel (Cherkasov). CMI pro-rector for training; Archpriest Mikhail Nemnonov, CMI pro-rector for educational and social work; Rev. Dimitry Safonov, secretary of the CMI academic council and DECR secretary for inter-religious relations; Rev. Mikolay Scheglov, pro-rector for training, Nikolo-Ugresh Seminary; as well as CMI staff and students in holy orders. Present at the service were His Holiness Catholicos Baselios Marthoma Paulose II, Primate of the Malankara Oriental Orthodox Church (India); Metropolitan Zachariah Mar Nikolovos, head of the Malankara Church department for external church relations; Metropolitan Yuhanon Mar Diascoros, secretary of the Malankara Church Holy Synod; Rev. Abraham Thomas, secretary of the Malankara Church department for external church relations; and Rev. Aswin Zefrin Fernandis, head of the Malankara Catholicos’s protocol service; Rev. Jiss Jonson, personal secretary to His Holiness the Catholicos; Mr. Jacob Mathew, member of the Malankara Church Council; Mr. Kevin George Koshi, head of the communication service of the Malankara Church department for external church relations; and Dr Cherian Eapen, a representative of the Malankara diaspora in Russia. Among the worshippers were CMI staff members, faculty and students. |
| On the first Sunday of Lent, our Holy Church celebrates the Triumph of Orthodoxy, of true faith, which trampled down all heresies and was established. For this reason this Sunday is called the Sunday of Orthodoxy. Heresies showed up even at the very beginning of Christianity. The Apostles of Christ themselves warned their contemporaries, and with them us too, about the danger of false teachers. The Holy Apostle Peter writes the following in his Second General Epistle: “But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. And many will follow their destructive ways, because of whom the way of truth will be blasphemed”(II Pet. 2:1-2). St. Paul, returning to Palestine from Greece, made a stop in Ephesus. To the the Christian inhabitants of the town there he said: “For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves” (Acts 20:29-30). Many such false teachers and schismatics existed in the first centuries of Christianity. Some heresies troubled the Church for centuries, such as the heresies of Arius, of Macedonius, Eutyches, Dioscorus, of Nestorius and also the heresy of Iconoclasm. These heresies caused much disturbance in the Church and afflicted the Church greatly. There were many confessors and martyrs who shed their blood defending the true faith in the fight against false teachers and heretics. There were also many great prelates, who also suffered under persecution and were often exiled. Saint Flavian, Patriarch of Constantinople, for example, in a council chaired by Dioscorus, called the Robber Synod and was “beaten so savagely that he died three days later.” The last in the line-up of heresies, the heresy of Iconoclasm, was the one that tormented our Orthodox Church the most. This heresy first appeared during the reign of Emperor Leo the Isaurian, who came to the throne in 717. He ascended the throne with the help of the army, which had many opponents of those who venerate holy icons, within its ranks. Because he wanted to please the army he started a harsh persecution against Iconophiles. |
| Commemoration of the Holy Fathers of the Seventh Ecumenical Council (787). The Holy Icons. The Seventh Ecumenical Council, convoked by the Empress Irene and met at Nicaea from September 24 to October 13, 787. Patriarch Tarasios (commemorated February 25) presided. The council ended almost fifty years of iconoclast persecution and established the veneration of the holy icons as basic to the belief and spirituality of Christ's Church. As the Synaxarion says, " It was not simply the veneration of the holy images that the Fathers defended in these terms but, in fact, the very reality of the Incarnation of the Son of God. " " The second Council of Nicaea is the seventh and last Ecumenical Council recognized by the Orthodox Church. This does not mean that there may not be ecumenical Councils in the future although, in holding the seventh place, the Council of Nicaea has taken to itself the symbol of perfection and completion represented by this number in Holy Scripture (e.g. Gen. 2:1-3). It closes the era of the great dogmatic disputes which enabled the Church to describe, in definitions excluding all ambiguity, the bounds of the holy Orthodox Faith. From that time, every heresy that appears can be related to one or other of the errors that the Church, assembled in universal Councils, has anathematized from the first until the seventh Council of Nicaea. " Synaxarion In Greek practice, the holy God-bearing Fathers of the Seventh Ecumenical Council are commorated on October 11/21 (if it is a Sunday), or on the Sunday which follows October 11/21. According to the Slavic MENAION, however, if the eleventh falls on Monday, Tuesday, or Wednesday, the service is moved to the preceding Sunday. Holy Trinity Church On the Sunday that falls on or immediately after the eleventh of this month [N.S., 21st O.S.], we chant the Service to the 350 holy Fa thers of the Seventh Ecumenical Council, which ga thered in Nicaea in 787 under the holy Patriarch Tarasius and during the reign of the Empress Irene and her son, Constantine Porphyrogenitus, to refute the Iconoclast heresy, which had received imperial support beginning with the Edict issued in 726 by Emperor Leo the Isaurian. Many of the holy Fa thers who condemned Iconoclasm at this holy Council later died as Confessors and Martyrs for the holy Icons during the second assult of Iconoclasm in the ninth century, especially during the reigns of Leo the Armenian and Theophilus |
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