Рассеяние

“Scattered throughout the world, we preserve the characteristics of the spirit given to us by God. The struggle between the One who brought heavenly peace to earth and the rulers of the darkness of this world, the spirits of wickedness in high places, which began in Bethlehem, is being waged without interruption and with increasing force.” Archbishop John On the spiritual and moral significance of the Russian Orthodox Church Outside of Russia All parts of the Universal Church have one common goal - preaching the Word of God, preparing people so that they become capable of being members of the Body of Christ and, having become such, more and more, more and more sincerely and more firmly akin to the Divine Saving life of the Body of Christ, for this is the salvation of people. In achieving this common goal, each local Church has its own significance. Each people has been given special gifts by God's providence. Each Church carries out its task in accordance with those gifts. Therefore, each nation, or association of related peoples, has its own Church, and such a division of church power helps the work of preaching. Therefore, the Orthodox Church allows the establishment of new local Churches and new centers of preaching. This is how the Russian and Slavic Churches arose. So, each nation has its own characteristics of the spirit and that is the basis for the formation of local national Churches. All of them together make up the One Universal Church and bring to it those characteristics and gifts, just as good slaves bring acquisitions for their God-given talents. This is how a combination of spiritual sounds and colors pleasing to God is created, with which the Church is decorated, uniting all peoples for the glory of God. The earth brings this beauty to the sky like an incense censer. The Russian Church brings its flowers and its sounds to that beauty: let us compare the sometimes severe severity of the righteous of the East and the tenderness of the spirit of the Russian saints. Scattered throughout the world, we preserve the characteristics of the spirit given to us by God. This calls us to maintain unity with the Church, to which God has entrusted work among us, our spiritual care and education, maintaining our spiritual fervor, and developing our talents. Therefore, scattered throughout the world, we establish our Russian churches and together we form one Russian Church Abroad. The spiritual manifestations of the Church are the same in all nations, but the forms—colors and sounds—are different. The division of ministries and gifts pleased the Creator of all, the Savior God. We know and feel the spiritual benefit and experience joy in seeing how different peoples, of different characters and talents, give glory to the One God. Therefore, for example, guided by genuine church consciousness and feeling, the Serbian Church joyfully hosted the Russian Church, testifying to the spiritual benefits of its presence. Our Russian Church Abroad is a free part of the Russian Church. Its unity is also evidenced by the fact that the mercy of God, manifested in our Motherland in the renewal of icons, did not limit its manifestation to the borders of Russia, but was also manifested in Russia Abroad, in Russian churches and among Russian Orthodox people Abroad. Spiritually, the Russian Church is indivisible: it is always the same Russian Church, no matter where we are. Being part of the Russian Church, we cannot communicate with the church authorities, which are subordinated and enslaved by the hostile authorities of the Church. To be in a state of such subordination and dependence is a mentally painful state: it is unnatural for church authorities to be dependent on authorities that have set as their goal the destruction of the Church and the very faith in God. And those who are in such dependence cannot help but feel and be aware of the painfulness of such a state: some, whose conscience is alive, suffer, others, with a burned conscience, accept this situation. The church authorities in Russia are in such a position that we cannot separate and understand what is done by it freely and what by force. Church power in Russia is an image of captivity and spiritual powerlessness: there is neither free will nor free manifestation. We have no one to communicate with: there is no free church authority! The Russian Church Abroad is therefore not administratively connected with such power. But we are united spiritually with the Holy Russian Church, for we are part of the Russian Church. We should not think that everyone in our Motherland is spiritually enslaved by the authorities existing there. We believe the opposite. We do not experience hearts known to God alone, but we know that there is no freedom of consciousness and will, that isolation has taken root there, there is no sociability, there people cannot choose the path of life, following their hearts, there is the state about which the prophet Micah prophesied: there “people do not trust each other, do not rely on friends” and “a man’s enemies are his own household.” Godless power has a detrimental effect on people. It subjugates not only the body, but also captivates the soul, depersonalizes a person and distorts the sincere, frank Russian soul. We, the Russian Church Abroad, maintain our unity by communicating with all Churches with which it is possible to communicate. In our scattering throughout the world, we do not submit to local Churches, not because we are hostile to them, but because we protect the holy Russian Church and the properties of the Russian soul. Our church unity is expressed in submission to the same church authority for the entire dispersion, and this unity preserves Russian people abroad in fidelity to the feat entrusted to them by God. Our diocese is part of the Russian Church Abroad Address at the opening of the Diocesan Congress of the Western European Diocese When we say the word “foreign”, we refer it to state borders. The borders of the Russian Church did not coincide with the borders of the Russian State. The Russian Church has existed in America for a long time, and this part of it was an inextricable part of the Russian Church. The Russian Church did not care only for Russian people or subjects of the Russian State: the Russian Church included Orthodox Christians of different nationalities, different countries and states. One of the vicars in North America was a Syrian to care for the Syrians. In America, the Russian Church generally cared for all Orthodox Christians, and until the end of the First World War there was no other bishop there except a Russian one. The Russian Church also cared for the Assyrians, and at the end of the last century there was a special bishop of the Syro-Chaldeans in Iran, also belonging to the Russian Church. The same situation was in Western Europe. After the separation of Rome from the Universal Church, it was not determined who should care for the Orthodox in Western Europe, and therefore churches and parishes of different Churches were created there, but predominantly Russian. These were churches not only at embassies, but in different countries beautiful churches were built where there were Orthodox Christians. These are the churches in many places in Germany, Austria, as well as in certain cities of Italy and France - in Geneva, Nice, Cannes, Vienna, Pau. No one ever objected to the fact that the Foreign part of the Russian Church existed in Western Europe, and management was carried out through the Kronstadt vicar of the St. Petersburg diocese and Russian churches in Western Europe were listed under the name “churches abroad.” Many Orthodox Christians from different countries and nationalities were nourished by the Russian Church. It included the Orthodox of Japan and China, where there were either churches or parishes and even dioceses of the Russian Church. Thus, it is clear that the Russian Church Abroad or the presence of a part of the Russian Church outside the borders of Russia is by no means a new phenomenon, the time after the collapse of the Russian State. What is new is not that the Russian Church Abroad exists, but that, firstly, it has increased many times over and, secondly, that it is now governed independently of the ecclesiastical authority of the rest of the Russian Church. This independent existence is a new phenomenon for the Russian Church, but it is by no means new in the history of the Universal Church, and in beginning such an existence, the Russian Church followed the example of its mother, the Greek Church. A hundred years before our disaster, a liberation movement began in Greece, with the goal of liberation from Turkish rule. At the request of the Turks, the Patriarch of Constantinople appealed to the rebels to stop the uprising, and threatened the disobedient with punishment in the most terrible terms. What could the faithful do then, who of course knew that the patriarch did this under pressure from the Turks? An independent Greek Church was founded in the liberated areas. For about 30 years she had no relations with Constantinople, which did not recognize her. Later, when the power of the Turks weakened, relations were restored, but still the Greek Church not only retained its independence, but after the First World War other liberated Greek regions that were the original part of the Patriarchate of Constantinople joined it. There is no doubt, however, that if the Lord allows Constantinople to again become the Greek state capital, the Greek Churches will be reunited. We see something similar in the Serbian Church. When the Turks took possession of Serbia, part of the Serbian people crossed state borders and an independent Serbian Church was formed within Austria-Hungary, with a Metropolitan in Sremski Karlovci. Regarding the Serbian Church, we can say that it was the Serbian Church Abroad. When all the Serbian regions were liberated and united into a single Serbian State, then the solemn unification of the Serbian Church with its Foreign part also took place. Let us hope that when the Russian State is restored, freed from godless power, then there will be rejoicing in the triumph of the restoration of the Russian Church. Now is not the time for that. Church power within Russia is completely dependent on Soviet power. The recent appeal of the Patriarch of Moscow and the Synod, with a call for clergy to return to their homeland, in view of supposedly various achievements in the field of political and economic life, with silence, of course, about the oppression of the Church and faith - a clear proof of that dependence. This call clearly reveals the desire to deprive emigration of spiritual support; it pursues a purely political goal, and this confirms that we cannot submit to church power that is completely dependent on power hostile to the Church. In the name of the freedom of the Church, the Foreign part of the Russian Church began its independent existence and will continue it as long as the reasons that caused it exist. The spiritual state of the Russian emigration The consequence of the collapse of the Russian State was the emergence of Rus' Abroad. More than a million Russians were forced to leave their homeland and scatter across the entire face of the globe. Living in new conditions, among other peoples, many of the Russians over the past years have managed to almost forget their Fatherland, their language and their customs and merge with the masses among whom they live. The overwhelming majority, however, not only preserved their nationality, but also live in the hope of returning to their homeland after the fall of the current government. Currently, Russians live all over the world. There is no corner on earth where there are not more or less Russian people. An important question is: what do Russians abroad represent spiritually? A significant portion of Russians who have gone abroad belong to the intelligent class that has recently lived by the ideas of the West. Belonging to the number of children of the Orthodox Church, professing themselves to be Orthodox, people of that circle in their worldview significantly deviated from Orthodoxy. The main sin of people of that class was that they did not base their beliefs and way of life on the teachings of the Orthodox faith, but tried to reconcile the rules and teachings of the Orthodox Church with their habits and desires. Therefore, on the one hand, they had very little interest in the essence of the Orthodox teaching, often even considering the completely dogmatic teaching of the Church to be unimportant; on the other hand, they fulfilled the requirements and rituals of the Orthodox Church, but only insofar as this did not interfere with their European rather than Russian way of life. Hence the disdainful attitude towards fasting, visiting churches only for a short time, and even then to satisfy more aesthetic than religious feelings, and a complete misunderstanding of religion as the main basis of human spiritual life. Many, of course. internally they were disposed differently, but not many had the fortitude and skill to reveal this externally, in life. In the social sphere, he also lived with the ideas of the West. Without at all giving any place to the influence of the Church, he sought to rebuild the entire life of Russia, especially in the field of public administration, according to Western models. Therefore, recently there has been a particularly fierce struggle with state power, and the need for liberal reforms and a democratic structure in Russia has become, as it were, a new faith, not to profess which meant to be backward. Using slander against the Royal Family, widespread throughout Russia, to fight the monarchy, and also seized by a thirst for power, the intelligentsia brought Imperial Russia to collapse and prepared the way for communist power. Not reconciling herself with the thought of losing the long-awaited power, she declared a fight against the communists, at first, mainly because of her reluctance to cede power to them. The struggle against Soviet power then spread to wide circles of the population, especially attracting young people who, in a fervent impulse, sought to recreate “One, Indivisible Russia” at the cost of their lives. Many feats were performed that captured the valor of the Christ-loving Russian army. However, the Russian people were still unprepared for liberation and the communists turned out to be the winners. The intelligentsia were partly destroyed, and partly fled abroad, saving their lives. Meanwhile, the communists fully revealed their identity and, in addition to the intelligentsia, many people from other strata also left Russia, partly to save their lives, and partly ideologically not wanting to serve the communists. The Russian people who found themselves abroad experienced great emotional turmoil. A significant change occurred in the souls of the majority, marked by a massive return of the intelligentsia to the Church. Many churches abroad are filled primarily with it. The intelligentsia became interested in issues of spiritual life and began to take an active part in church affairs. Having formed many circles and societies that set religious and educational tasks, whose members study the Holy Scriptures, the works of the holy fathers and, in general, spiritual life and theological issues. Many of them took holy orders. However, all those encouraging phenomena also had a negative side. Not everyone who turned to faith accepted it in the fullness of Orthodox teaching. The proud mind could not agree that he was still on the wrong path. Efforts began to harmonize Christian teaching with the previous views and ideas of the converts. Hence the emergence of a number of new religious and philosophical movements, often completely alien to church teaching. Among them, Sophianism, which is based on the recognition of the intrinsic value of man and expresses the psychology of the intelligentsia, has become especially widespread. Sophianism, as a teaching, is known to a relatively small circle of people; very few adhere to it openly. But a significant part of the emigrant intelligentsia is spiritually akin to it, for the psychology of Sophianism is the veneration of a person who is not a humble servant of God, but is himself a little god who has no need to be blindly obedient to the Lord God. The feeling of subtle pride associated with the belief in the possibility for a person to live by his own wisdom is very characteristic of many cultured people today, who put their own conclusions above all else and do not want to be obedient to the teachings of the Church in everything, treating Her condescendingly and kindly. Thanks to this, the Church Abroad was shocked by a number of schisms that harm it to this day and have drawn even part of the hierarchy into itself. That consciousness of a sense of personal dignity is also manifested in public affairs, where everyone who has advanced at least a little from the ranks, or who thinks that he has advanced, puts his own opinion above all else and strives to become a leader. Thanks to this, Russian society was divided into countless parties and groups, irreconcilably at odds with each other and striving to implement their own program, sometimes representing a very developed system, and sometimes just a call to follow this or that person. Hoping to save and revive Russia through the implementation of their programs, public figures almost always lose sight of the fact that in addition to human actions, the Finger of God is manifested in historical events. The Russian people as a whole committed great sins that were the cause of real disasters, namely perjury and regicide. The public and military leaders refused obedience and loyalty to the Tsar even before his abdication, forcing the latter from the Tsar, who did not want internal bloodshed, and the people clearly and noisily welcomed what was happening, without loudly expressing their disagreement with it anywhere. Meanwhile, here a violation of the oath taken to the Sovereign and His legal heirs was committed, and in addition, the oaths of the ancestors - the Zemsky Council of 1613 - fell on the head of those who committed that crime, which sealed its decrees with a curse for those who violated it. It is not just the physical perpetrators who are guilty of the sin of regicide, but the entire people, who rejoiced at the overthrow of the Tsar and allowed Him to be humiliated - arrested and exiled, leaving Him defenseless in the hands of criminals, which in itself predetermined the end. Thus, the disaster that befell Russia is a direct consequence of grave sins, and its revival is possible only after cleansing from them. However, there is still no real repentance, the crimes committed are clearly not condemned, and many active participants in the revolution continue to claim that it was impossible to do otherwise then. Without expressing a direct condemnation of the February revolution, the uprising against the Anointed One, the Russian people continue to participate in sin, especially when they defend the fruits of the revolution, for, according to the Apostle Paul, those who know “that those who do something are worthy of death are especially sinful; however, they not only do them, but also approve of those who do them” (Rom. 1:32). By punishing, the Lord at the same time shows the Russian people the path to salvation, making them a preacher of Orthodoxy throughout the universe. The Russian dispersion introduced Orthodoxy to all corners of the world, for the Russian refugee mass, in large part, is unconsciously a preacher of Orthodoxy. Everywhere Russians live, they build small, refugee, or even majestic churches, and often serve in premises adapted for that purpose. The majority of Russian refugees are not familiar with religious movements among their intelligentsia and feed on the spiritual reserves that have accumulated in their homeland. The broad masses of refugees attend the service, part of it, and actively participate in it, helping with their singing and reading in the choir and serving. Church cells were created near the churches, taking care of the maintenance and splendor of the churches, and often, in addition, engaging in charitable work. Looking at the churches filled with pilgrims on holidays, one might think that Russian people have really turned to the Church and are repenting of their sins. However, if we compare the figures of those attending churches with the number of Russians living in a given area, it turns out that about a tenth of the Russian population regularly attends church, approximately the same number attend services on major holidays, and the rest either very rarely, on some occasions, go to church, and occasionally perform home prayer, or have completely left the Church. The latter sometimes happens deliberately under the influence of sectarian or other anti-religious influences, and in most cases people simply do not live by spiritual needs, become callous and coarse in soul and often reach real nihilism. The vast majority of Russian people live a hard life, full of difficult emotional experiences and material deprivations. No matter how hospitably we are treated in some countries, especially in our brotherly Yugoslavia, whose government and people are doing everything possible to testify to their love for Russia and soften the grief of Russian exiles, Russians still feel the bitterness of deprivation of their Motherland everywhere. The whole environment around them reminds them that they are aliens and must adapt to customs that are often alien to them, feeding on the crumbs that fall from the meals of those who sheltered them. Even in those countries where we are treated with complete goodwill, naturally, in the distribution of labor, first place is given to the owners of the country, and newcomers, given the current difficult situation in most countries, cannot often earn a living. Those of them who are relatively well provided for are still forced to constantly feel their lack of rights and the lack of bodies that can protect them from injustice. Only a comparatively very small part of them completely merged with local society, but this is often associated with complete alienation from their native people and their country. In such a difficult condition in all respects, Russian people abroad showed exceptionally high qualities of patience, endurance and self-sacrifice. As if forgetting about the former excellent living conditions for many, their services to the Motherland and the countries allied with it during the Great War, about their education and everything else that could encourage them to strive for the comfort of life, Russian people in exile took up all kinds of occupations and work in order to provide themselves with the opportunity to exist abroad. Former nobles and generals became simple workers, artisans and small traders, not disdaining any kind of work and remembering that no work is humiliating if it is not associated with immoral acts. In this respect, the Russian intelligentsia showed not only the ability to preserve its vital energy in all circumstances and defeat everything that stands in the way of its existence and development, but also showed that it has high spiritual qualities - the ability to humble itself and endure. The school of refugee life has morally regenerated and elevated many. We must give honor and respect to those who bear their cross of refugee, performing unusually difficult work for them, living in conditions that they have never known or thought about before, and at the same time remain strong in spirit, preserve the nobility of the soul and ardent love for their fatherland and without grumbling, repenting of previous sins, enduring the test. Truly, many of them, both men and wives, are now more glorious in their dishonor than in the days of their glory, and the spiritual wealth they have now acquired is better than the material wealth left in their homeland, and their souls, like gold purified by fire, have been purified in the fire of suffering and burn like bright lamps. But with regret it must be noted that suffering did not have such an effect on everyone. Many turned out not to be gold or expensive metal, but reeds and hay, perishing in the fire. Many were not purified and became whiter through suffering, and, unable to withstand the trials, they became worse than they were. Some have become embittered and do not understand that, being punished by God, we must be consoled by remembering that there are no children who would never suffer punishment, that God, while punishing us, looks at us as sons and daughters who must be corrected with punishment. Forgetting about their previous sins, instead of repentance, such people add sins to sins, arguing that there is no benefit to being righteous, that God either does not look at human affairs, turning His face away from them, or even that “there is no God.” In their imaginary righteousness, believing that they suffer innocently, they are proud in heart more than the highly praised Pharisee, but often surpass the tax collectors in their lawlessness. In their bitterness against God, they are in no way inferior to the persecutors of faith in our homeland and in the way of their thoughts they are completely akin to them. Therefore, some of their ardent opponents have already become their friends here in exile, have become their open or secret servants and are trying to seduce their brothers, while others do not see any further meaning to existence, deliberately surrender to vices, or, not finding joy in anything, commit suicide. There are others who have not lost faith in God and consciousness of their sinfulness. But their will was completely broken and they became like reeds shaken by the wind. Outwardly, they are similar to the previous ones, which were just mentioned, but internally they differ from them in that they are aware of the abomination of their behavior... However, not finding the strength to fight their weaknesses, they sink lower and lower, become slaves to intoxicating drinks or indulge in the use of drugs and become incapable of any work. It is sad to see how some once worthy and respected people descend almost to the point of dumbness and believe that the whole meaning of their existence is in satisfying their weaknesses, with their only occupation being to find means for this purpose. No longer having the ability to earn money themselves, they often look greedily at the hands of those passing by, and, having received something, they immediately strive to satisfy their passion. Only the faith hidden in the depths of many of these fallen souls, combined with self-condemnation, gives hope that not all of them are completely lost to eternity. Better than they are outwardly, but perhaps far from better inwardly, are many who live, observing all the rules of decency and decency, but have burned their conscience. Occupying sometimes very well-paid positions, having even managed to acquire a position for themselves in the society in which they now find themselves, it is as if they, along with their Motherland, have lost their internal moral law. Imbued with selfishness, they are ready to do harm to anyone who stands in the way of their further success. They are deaf to the suffering of their compatriots, sometimes even trying to seem to have nothing in common with them. Without hesitation, they intrigue against others and slander them in order to eliminate them from their path, and they do this precisely in relation to exiles of the Motherland like themselves, as the most defenseless people. There are those who try to seem completely estranged from their former Fatherland in order to gain the favor of their new fellow citizens. Usually such people with an empty soul, have no restraining law inside, which is why they are capable of all sorts of crimes from which benefits can be expected if they assume that they will not be detected. Therefore, to our shame, in almost all countries of dispersion many abuses and crimes were committed by people with Russian names, because of which Russians began to be treated with less trust and for the sake of such our name is blasphemed among the people. The decline of morals among us is especially evident in the area of ​​family relationships. Something is happening there that no one would have believed 25 years ago. The sanctity of marriage seemed to cease to exist and marriage turned into an ordinary transaction. Many respectable spouses, who lived for decades in a happy, seemingly indestructible marriage, dissolved their marriage bonds and formed new ones. Some did this out of passion, others because of the benefits of new marriages. All sorts of reasons and grounds are sought for the dissolution of marriages, and often lies are revealed even under oath. Newly entered into marriages, both among older people and among young people, do not differ in any way. Petitions for dissolution of marriages a few months after their conclusion have become commonplace. The slightest misunderstanding and disagreement is now a reason for ending a marriage, because the consciousness of the sinfulness of breaking a marriage has been lost. The church authorities have widely condescended to the weaknesses of the current generation, significantly facilitating the conditions for the dissolution of marriages. However, licentiousness seems to know no limits, bypassing even existing rules. After the divorce, they quickly enter into a new, equally fragile one, and then often into a third. Not being able to satisfy all their lusts through marriage and not paying attention to any church and moral laws, many go even further, not even considering it necessary to turn to the Church for the blessing of their bonds. In countries where civil laws allow the registration of marriages and do not require compulsory church marriage, it is increasingly common to enter into cohabitation without a church wedding, as well as to terminate family relationships through a civil divorce, even if the marriage was married in a church. At the same time, it is forgotten that the sinfulness of the matter does not decrease because it has been given a more decent name and that any cohabitation that is not sanctified by a church wedding is fornication or adultery. Many openly live lawlessly, not caring at all to in any way cover up their obvious debauchery. Some do this out of passion, others for the benefits obtained from their cohabitation; Having suppressed all shame within themselves, they do not hesitate to appear everywhere in society with their male and female partners, whom they dare to call their spouses. It is especially regrettable that recently people have begun to look at such phenomena with indifference, without expressing any negative attitude towards such phenomena, which is why they are becoming more frequent all the time, because there are no longer any barriers holding them back. What, according to church rules, is punishable by excommunication from communion for seven or more years, according to civil laws - a restriction in civil rights, and which was branded with contempt by society until recently, has now become a common occurrence even among people who strictly attend church and want to take part in church affairs, which, according to church rules, given this way of life, they do not have the right to do. What can we say after that about those who are less influenced by the Church! How low the morality of some of our compatriots has fallen, when some became ordinary visitors, while others became inhabitants of dens of immorality. Indulging in something worse than bestial life, they dishonor the Russian name and bring the wrath of God upon the present generation. The future generation, youth and children, are growing up observing such immoral lessons from their elders. But in addition, before the entire future generation as a whole, the current generation is committing a great sin by devoting too little to its upbringing. If previously in the Motherland, everyday life and way of life had a significant influence on the upbringing of children, now, without this, children could be raised well only with special attention to this from parents and elders. Meanwhile, we can observe the opposite: very little attention is paid to raising children, not only on the part of parents, who are often busy looking for a means of living, but also on the part of the entire foreign Russian society as a whole. Although Russian schools have been created in some places, which do not always satisfy their purpose, most Russian children abroad study in foreign schools, where they study neither the Orthodox Law of God nor the Russian language. They grow up completely strangers to Russia, not knowing its real wealth. In some places there are Sunday schools or other Russian schools for children to acquire knowledge that they cannot get in foreign schools, and some Russian organizations also do this to some extent. However, we have to sadly admit that parents care little about sending their children there, and not only poor parents are to blame for this, but even more so, rich parents. Over the past years, despite the difficult conditions for Russians, many have managed to save or create a significant fortune for themselves. There are also those among us who were able to take significant sums out of Russia, or who had capital abroad even before and have saved it to this day. Although among them there are many people who generously help their brothers and the all-Russian cause, the majority are busy only with their own personal affairs. Treating heartlessly the misfortune of their compatriots, whom they look down on, they are busy increasing their wealth, and spend their free time on entertainment and fun, often surprising with their wastefulness foreigners who refuse to believe that there can be needy Russians if there are such rich people among them, and who are indignant if Russians turn to them for help. Indeed, with greater national self-awareness and understanding of one’s duty to the Motherland, much more could be created abroad. Now we have only a very insignificant part of what we could have, and even those few of our charitable and educational institutions are supported more by donations from foreigners than from Russians. Due to this, most of our institutions do not have sufficient funds, and Russian people who have wealth, instead of coming to their aid, prefer to use homogeneous foreign institutions, contributing their capital to them, while Russian institutions are used by those who are less wealthy. It is a shame for us that Russian people who have the means often raise their children in foreign schools, which cannot give the children anything for the Orthodox worldview and knowledge of the Motherland, even with the best provision. They do not provide any assistance to Russian schools, and besides, they do not care to fill the gaps in national education for their children, having the financial opportunity to do so. Many parents are completely indifferent to the future worldview of their children and, some due to poverty, taking advantage of scholarships, and others even having significant sums themselves, send their children to educational institutions that directly set themselves the task of raising their children in a spirit contrary to Orthodoxy. Various colleges, where a certain religious, but non-Orthodox education is carried out, are overcrowded with Russian children sent there either by rich parents who see only the external side of education, or by poor people who were flattered by the free education of their children, and therefore provide the children to the institution as it wishes. It is difficult to say which children will be more unhappy in the future, whether they are or completely abandoned children, of whom there are also many abroad. Often not knowing their father, abandoned by their mothers, they wander around big cities, begging for food, and then learning to get it by stealing. Gradually they become professional criminals and sink lower and lower morally. Many of them will end their lives in prison or on the gallows. But those unfortunates will not be asked as much in the future life as those who, having been educated in excellent colleges, will become the worst enemies of Russia. We have to foresee in advance that in the future, Abroad will give many conscious workers against Orthodox Russia, who will strive to Catholicize it or plant various sects, as well as those who, while remaining outwardly Orthodox and Russian, will secretly work against Russia. A significant part of those who are now being educated in foreign schools, especially conventions, although of course not all of them, will turn out to be such apostates and traitors to their Motherland. It will not be they alone who will be to blame for this, but even more so their parents, who did not protect them from such a path and did not instill in their souls firm devotion to Orthodoxy. Striving only to provide for their children in this life and therefore choosing for them a school that, as it seems to them, can give them the greatest future, such parents do not pay attention to the souls of their children and become the culprits of their future downfall and betrayal of faith and the Motherland. Such parents are criminals before Russia and greater criminals than their children, often lured into a new faith at an unconscious age, and then raised in the spirit of hatred of Orthodoxy. Similar criminals, who also deserve deep contempt, are those who personally betray the Orthodox Faith in order to secure for themselves a more advantageous position or a well-paid service. Their sin is the sin of Judas the traitor, and the position or benefits they received by betraying the Faith are Judas’s pieces of silver. Let some of them not claim that they did this after becoming convinced that Orthodoxy is not the truth, and that they will try to serve Russia by professing their new faith. Russia was created and exalted by Orthodoxy, and only Orthodoxy will save Russia. Like those who betrayed Her in the hard times of 1612, new traitors should not be allowed to build a new Russia and even be allowed into its borders. What will the Abroad in general give for the future given the prevailing disintegration in it? Will it become a source of new spiritual infection when we return to our homeland? The condition of the Russian people abroad would be morally hopeless if, along with the above sad phenomena, we did not see manifestations of a high upsurge of spirit and sacrifice. Despite the difficult living conditions of exiles from their homeland in all respects, they have the means to build and decorate churches, support clergy, and also to partially satisfy the needs of the poor. Along with those who harden their hearts and bring nothing to the common cause, there are those who devote a significant part of their income to those needs. There are still among us those who joyfully donate to the Church, some - significant sums from their hard-earned property, and others - small mites, but making up almost their entire wealth, like the mite of a poor widow. Sacrifice is manifested not only in material gifts, but also in tireless work for the benefit of the Church and their neighbors, to whom many have dedicated themselves, zealously working in various church and charitable organizations or working independently. Burdened already with a multitude of official affairs or connected with the search for what is necessary for life, they devote themselves to those tasks, reducing the necessary rest for the sake of them, their free time, their energy and their strength, while showing - husbands the prudence characteristic of them, and wives the love inherent in their hearts. The concerns of Russians Abroad cover not only the needs of Russians Abroad, but there are also brave fighters for the Motherland who are preparing for its liberation, and some go to its borders for this purpose, going to almost certain death. Love for the Motherland prompted some to commit acts abroad, for which they were subjected to severe trials, but which history will mark as a feat. Much steadfastness and zeal were demonstrated in the struggle for church truth. A particularly gratifying phenomenon is the part of the youth who are ardently devoted to the Church and the Motherland, which they have never seen before, but wholly loved. Such examples and others like them, together with the incessant voice of conscience, give hope that in it there will still be those ten righteous people for whose sake the Lord was ready to spare Sodom and Gomorrah and show the way to the Russian Abroad. It has been given to the Russians Abroad to shine the light of Orthodoxy throughout the entire universe, so that other nations, seeing their good deeds, glorify our Father who is in heaven, and thereby gain salvation for themselves. Without fulfilling its task, even humiliating Orthodoxy with its life, our Diaspora has two roads before it: either turn to the path of repentance and, having begged God for forgiveness, being reborn spiritually, become capable of reviving our suffering Motherland, or be completely rejected by God and remain in exile, persecuted by everyone, until it gradually degenerates and disappears from the face of the earth. Christian Public Ministry «Имуще дарования по благодати, данней нам, различна, – говорит св. апостол Павел, – если имеешь дар пророчества, пророчествуй по мере веры; if you have a ministry, remain in the ministry; if you have the gift of teaching, teach the doctrine; если можешь утешать, занимайся утешением, подавай с простотою; lead with zeal; оказывай милосердие с добрым изволением» ( Рим. 12, 6–9 ) While indicating here how Christians should relate to the gifts they have, the Apostle Paul in other places in his epistles instructs how to behave when occupying a particular position, whether in the Church or in civil society. In the Church there are shepherds and flocks: some are entrusted with preaching, others with teaching (Eph. 4:7-12; 1 Cor. 12, etc.) or other work. All of them, each fulfilling what is assigned to him, do one great work, build the Body of Christ, the Church. They must work in unity of spirit, without exalting themselves or humiliating others, since each is one or another member of a single body (Eph. 4:1-4; 1 Cor. 12:12-27), in which each member has its own purpose. The Church leads her children to eternal life and takes care of the most important and necessary things, which is why church duties are especially important. However, directing the gaze of her children to heaven, she commands them not to neglect their responsibilities related to this life. Reaching to heaven, the Church nevertheless stands on earth, and people are being prepared for the Kingdom of Heaven also on earth. Therefore, Holy Scripture also tells Christians how to approach their responsibilities in public and state life. Here, too, not all are in the same position, but each must perform his duties with diligence, giving due honor to others. At the heart of all commandments is the commandment of love. In fulfilling their civic duties, Christians must remember that they benefit others by contributing to the general welfare, and must work not only for their own personal good, but also for the common good. Outwardly, the same thing is done in non-Christian society. But the Church, Christ’s teaching spiritualizes all life. Even John the Baptist, who stood on the threshold of the Old and New Testaments, taught those who questioned him how those holding public positions should behave. Warriors, who can be a scourge and oppressor of the small, must be guided by the teachings of Christ in all areas and manifestations of life, both personal, social, and state. They remain Christians always and everywhere. In all deeds and actions one must show the spirit of faith and the Christian love associated with it. Christians living among people of other faiths, especially in a godless environment, often have to encounter social concepts and state requirements that are contrary to the Teachings of Christ. What to do then? Many of them were military leaders (George, Eustathius, Placis, etc.), warriors, regional rulers (Dimitri, Theodore Stratelates, etc.), and courtiers. They diligently fulfilled their positions, distinguished themselves in the service, and were crowned with awards. But when they were presented with demands contrary to the faith of Christ, they refused to fulfill them and went to torture, remembering that “it is fitting to obey God more than people.” They left an example that should be followed in all ages, being crowned with Christ, who is “the same yesterday and today forever.” Another thing happens when the whole society mainly professes the Orthodox faith of Christ and tries to harmonize the laws and acts of state, as well as social customs, with it. And then, in some cases, there are deviations from God’s truth, and unshakable fighters for it have to endure persecution, sometimes even to death. But this comes from imperfection in the faith and virtues of individuals or society, just as sinful falls happen to the righteous; In the main, life flows in the spirit of Christ’s teaching and is consistent with the statutes of the Church, as far as possible in the present world. Then everyone has a duty to take special care for the welfare of such a society or state. You can live and be saved in any conditions. But the weak in spirit need external support, and in unfavorable conditions they can easily waver and fall. That is why the Church prayed during times of persecution for their cessation and prays for the well-being and strength of states in which Christ’s teaching is the basis of public life and state activity. Service to the state to some extent becomes service to the Church there. They should not merge and be identified. The church and the state are different in essence and in their tasks. The latter can only coincide to a certain extent, and their performers are then guided by both moral and civil laws at the same time. All service to such a state takes on the character of service to the Highest Truth and becomes spiritualized. All ranks of the state must then especially guard its integrity, each carrying out his work not out of fear, but out of conscience. The main responsibility lies with its leader. His duty is to protect the oppressed, take care of the well-being of the population, and protect the country from enemies external and internal. While in non-Christian countries the head of state is often a limitless ruler, sometimes revered as a deity, the Orthodox tsar is, like other rulers, a servant of God who has power for the good of the people. The higher his position, the greater his responsibility. Other rulers have other superiors over them, but the bearer of supreme power is responsible directly before God. Awareness of such responsibility encourages the pious bearer of power to be especially attentive and careful about his decisions and actions, constantly checking with his conscience. The Church prays for those in power and especially for its head, so that each of them successfully accomplishes his work for the common good. The authorities were established to suppress evil and to ensure an order that ensures a peaceful and prosperous life for the rest of the population, in which they could not only prosper, but live piously. Therefore, Christians in power must fulfill their ministry “with diligence” (zeal), as the implementation of the commandment to love one’s neighbors and through this serving the Lord God Himself. During divine services, the Church prays to the Almighty to help in this, to protect through them from external evil those who are faithful to Him, and thereby give His Church the opportunity to unhinderedly call and lead people to the eternal Kingdom. He will be awarded to those who served Him in this life, offering Him the gift of their mind, heart and will and demonstrating this in their deeds, no matter what their rank and circumstances. Address at the opening of the “Orthodox Cause” society “Orthodox Cause” aims to promote the implementation of Orthodox principles. Social life is no longer developing along Christian paths. Christianity, expressed in its pure form by Orthodoxy, provides both everything necessary for the salvation of a person’s soul, as well as guiding principles for resolving all issues of social life. Having left the Orthodox paths, public life inevitably finds itself in an abnormally unhealthy state. The degenerate state of the world is felt by almost everyone. There is uncertainty, mistrust and powerlessness everywhere. They talk about peace, but there is no peace, and everyone is preparing for war. They strive to ensure everyone’s well-being in life, but life becomes more and more tense and difficult. They are looking for new ways of life and will never find them because they do not exist. Christianity reveals the meaning of life to all people and for all times, and therefore only in it can one find answers to all phenomena and questions of life. This eternal truth about life is preserved by the Church of Christ, and people must learn from Her, be able to understand Her wisdom, and only on this path will humanity find peace and healing. Public life has moved away from these paths. She seeks healing through scientific advancements, or the cultivation of strength and health. But there have never been so many mentally ill people as now, because the human soul, which is the same by nature, seeks a different life, churchly, grace-filled, and public life does everything to prevent the human soul from giving what it needs. Even those who call themselves Orthodox listen little to the voice of the Church, understand it poorly and are almost completely incapable of finding guidelines for finding the path to Christian community and statehood. The general situation is so alarming that we hear the voices of thoughtful people that, being cut off from the eternal source of life, humanity is becoming less and less viable and its existence is increasingly aimless and that the end of the world is approaching. We do not know the times and deadlines, but whether they are close or not, people always have the same meaning and path of personal and social life. If the salvation of the world requires the revival of Orthodox Russia, then the revival of the latter requires the creation of an Orthodox community, assessing and deciding all issues and phenomena of life from the point of view of the Orthodox worldview. The goal of the “Orthodox Cause” is to strive for this. It should call for the spiritual and moral revival of society. It should disseminate the truths of Orthodoxy not as an abstract dogma, but in relation to given conditions and showing how all issues of personal, social and state life are resolved on the basis of Orthodox principles. The Church is waiting for such Orthodox social activity. According to the Orthodox understanding, the Church consists not only of hierarchs and clergy, but also of the entire believing Orthodox people. This totality and unity, which partakes of Christ in the Holy Sacraments, is the Church, the Body of Christ. Hierarchs and clergy are the leaders of the life of the Church, but active participation in it and responsibility for the life of the Church also lies with the laity. The history of the Church tells us how much the laity served the Church both in the era of the Arian distortion of Orthodoxy and in the times of iconoclasm, and in the south-west of Russia Orthodox brotherhoods defended Orthodoxy from heterodox dominance and influence. The “Orthodox Cause” faces a difficult task. Non-church movements have taken over Russian society. There are anti-church tendencies in it, of an anti-God nature, but most often manifestations of non-churchism, religious indifference and sometimes petrified insensibility. Finally, many do not hear the Word of God and therefore do not know it and live in an environment hostile or deeply alien to Orthodoxy, not knowing it at all. This is the bleak situation and environment in which we must act. The Church calls all participants in the “Orthodox Cause” to be co-workers with Christ. When starting such a ministry, they must clearly understand that for the revival of Orthodox Russia it is necessary to create an Orthodox community. What is the spiritual strength of His Beatitude Metropolitan Anthony? “He was well taught by the grace of the Spirit that the primate of the Church should take care not of that one Church that was entrusted to him by the Spirit, but also of the entire Church throughout the universe; he learned this from sacred prayers. If it is necessary, said Saint Eustasios, to pray for the universal Church, from end to end of the universe, then all the more should one show concern for the whole of it, equally care for all (churches) and take care of everyone.” These words of praise to St. John Chrysostom to Saint Eustasios of Antioch are fully applicable to His Beatitude Metropolitan Anthony of Kyiv. He was truly an ecumenical saint, delving into all issues of church life throughout the universe, carrying within himself all its illnesses, as if he had lifted the whole burden of them on his shoulders. While still a young bishop of Ufa, his soul is rooted in the divisions that existed in the Middle East and offers Patriarch Joachim ways to end them. Soon afterwards he turns his activities to southwestern Russia, extending it beyond the boundaries of his Volyn diocese and in every possible way contributes to the restoration of Orthodoxy in Galicia and Carpathian Russia. At the same time, he is busy with the issue of ending the schism, communicates with the Old Believer archbishop, and at the same time corresponds with representatives of the Anglican faith to clarify the possibility of reuniting them with Orthodoxy. All aspects of church life are covered by the mental gaze of the saint, but he approaches them not only with his mind, but with his whole being. Deeply believing in the final victory of Truth, he at the same time deeply suffers from all the adversities in the Church. His personality did not exist outside the Church and, as it were, reflected the Church in itself. Every Orthodox Christian was close to him, no matter what nationality he was and no matter what region he was from. He was a kind father and a wise mentor to everyone who needed him. He treated everyone who came to him for spiritual advice as his spiritual relative - physical kinship ceased to exist for him after he accepted monasticism. He considered himself obligated to help anyone who turned to him for support and help, as if he were his neighbor, often giving away the last thing he had, and sometimes experiencing deprivation himself. His attitude towards people was not artificial or forced. It came from the depths of his being and was rooted in deep faith and devotion to God. Having loved Christ as a child and wishing to follow Him from his infancy, he grew up and prospered spiritually, reaching high spiritual maturity even in his youth. Possessing a great mind and being highly gifted by nature, he, having received an excellent secular education, then studied theological sciences with such diligence that he seemed to be completely saturated with theology, combining this with an impeccable moral life, he himself became a source of spiritual wisdom and seemed to pour out currents of theology from himself, infusing his spiritual children with God’s grace. His treatment of people was always simple, natural, there was never any artificial sweetness in him. Believing that the main thing for a person was his spiritual success and the salvation of his soul, he cared about that even when they turned to him on everyday issues, considering all deeds and actions from the point of view of their spiritual benefit and trying to make sure that it had not only everyday benefit, but also moral value. Therefore, he often seemed even harsh in his dealings with people, and those who saw him for the first time were perplexed at his sometimes seeming rudeness. But coming closer to him, or rather, approaching him in spirit, everyone felt that there was concealed the ardent paternal love of Vladyka Anthony for people, which even parents are sometimes forced to cover up with visible severity. Metropolitan Anthony could have a particularly strong effect on human souls thanks to the purity of his heart. Having given it to God from his youth, he kept it intact until the end of his life and, while still in the body, was completely attached to the heavenly world. Directing himself more and more towards the heavenly world, he attracted everyone who had contact with him to it, invisibly influencing him with the purity and height of his spirit. Gradually renouncing everything earthly, surrendering entirely to God and “abiding in God” (1 John 4:16), he became a solid adamantine of Faith, and accommodating everyone in his loving heart, he, like a magnet, attracts those seeking salvation, leading them to the knowledge of the Divine Truth. To the 50th anniversary of the hierarchal ministry of His Beatitude Metropolitan Anastassy We call on the Western European clergy and flock of the Russian Church Abroad on the day of the Saints and Supreme Apostles Peter and Paul this year to offer up especially fervent prayers to the Lord God for the First Hierarch, Metropolitan Anastasia, whose fiftieth anniversary of his episcopal service is celebrated on that day. He is the 3rd Russian Hierarch, from the Baptism of Russia, who served for so long in the rank of Bishop. Born on the Transfiguration of the Lord, it was as if by the very day of his birth that he was called to ascend to spiritual heights. From a young age he took this path, even during his school years he stood out for his impeccable morality, influencing his peers by his example. After graduating from the Theological Academy and accepting monasticism, holding positions in theological educational institutions, he showed his talents and within several years reached the position of Rector of Bethany Seminary. Deep piety, learning, eloquence, comprehensive activity and sensitivity in dealing with everyone attracted the attention of both the church authorities and the flock of the capital of Moscow. On June 29, 1906, he was consecrated Bishop of Serpukhov, Vicar of Moscow, continuing to remain in Moscow. During the glorification of Saint Hermogenes in 1913, he was instructed to pronounce the word, despite the fact that about 20 hierarchs participated in it. Beloved and revered by all circles of Moscow, except, of course, those hostile to the Church, on May 20, 1914, he was appointed Bishop of Kholm, two months after that he found himself in a place of hostilities. In those days he showed himself to be a courageous and kind shepherd of the Russian warrior. After the occupation of that entire region by the enemy, he was moved by the Church authorities to the diocese of Chisinau, where the sorrowful days of Russia found him. He took an active part in the All-Russian Moscow Council. It was he who was entrusted with the compilation and preparation of the rite for the installation of Patriarch Tikhon to the Patriarchal Chair, which had been empty for over 200 years. He was one of the 5 Members of the Patriarchal Synod elected by the Council and the only one of them who survived. After Bessarabia departed to Romania, he chose to remain in the Russian Church and drink Her cup with Her. Prescribed by Metropolitan Anthony to the Kharkov See as his most worthy successor, Archbishop Anastassy, ​​after the collapse of the Volunteer Military Forces, left Russia. Since then, he has been sharing their sorrows and troubles with the Russian exiles, without separating himself in heart, thoughts and all actions from the suffering Fatherland and with it the suffering and persecuted Russian Church, while simultaneously demonstrating his zeal for the spread and strengthening of Orthodoxy throughout the world. Upon the repose of His Beatitude Metropolitan Anthony, he became his successor, no longer in the Kharkov diocese, but headed the Russian Church Abroad, now spread over all parts of the world. Zealous for the preservation of unity and harmony between all local Orthodox Churches, he shows the highest degree of peacefulness, humility and compliance to possible limits, but in matters of purity and piety he is unshakable. Particularly suffering in his soul for the Russian Church tormented by Soviet power, whose hierarchy the power of darkness is trying to use for its own purposes, he decisively and firmly protects the Foreign part of the Russian Church from the influence of that power. In the sorrowful days of Russian refugees, when they were handed over to the authorities from whom they were fleeing, he appeared as their comforter and protector, doing everything possible to preserve them, personally visiting and spiritually strengthening them. Now, being in America, he continues to stand guard over the Russian Abroad, fighting all temptations, no matter where they come from. By the fiftieth anniversary of his bishopric, he had become a world-famous hierarch, standing on the high candlestick of the Orthodox Church. The steadfast Archpastor, spiritual spirit, like a magnet attracting to himself the hearts of those who wish to remain abroad as sons of the Russian Orthodox Church and for this reason endure all sorts of blasphemies and slander from Her enemies - our First Hierarch. On the day of the fiftieth anniversary of his Hierarchical service, we will offer fervent prayers for him, and on that day after, we will greet him as evidence of our fidelity to the path he shows. Towards the death of Archbishop Vitaly On Monday of the Week of the Cross, March 8, 1960, His Eminence Vitaly (Maksimenko), Archbishop of Eastern America and Jerzisite, reposed in Bose. The deceased hierarch was a great Church figure and a strong pillar of the Russian Orthodox Church. In his youth, he was ill and close to death, after he was tonsured into monasticism by the “father of many monks,” later Metropolitan Anthony (Khrapovitsky), he became stronger physically and spiritually and truly justified the name “Vitalia” he received during tonsure, which means “vital.” Full of spiritual life, he showed it in his vigorous activity for the benefit of the Orthodox Church and her children, as well as for the benefit of Orthodox Russia and the Russian people. Occupying the position of head of the printing house of the Pochaev Lavra, he showed himself to be a strong fighter for Orthodoxy, jealous of the strengthening of the surrounding population in the Orthodox faith and the return to it of the sons of Red Rus who had been rejected into the union. In the days of the first turmoil, he rallied the inhabitants of southwestern Rus' to resist the turmoil and faithfully stand for the Faith, the Tsar and the Fatherland. In those days he appeared as a real spiritual and national leader. After the collapse of the Russian State, he was in danger of life for his past activities, but was able to travel abroad, where he continued his ministry. The monastery of St. Job of Pochaev that he founded and the printing house restored with it were important not only for Pryashevskaya and Carpathian Rus'. He undertook the printing of liturgical books in the Abroad, and other doctrinal and spiritual publications, which enriched the entire Abroad, regardless of division, which made it possible to perform divine services everywhere. As Archbishop of Eastern America, he was a bright beacon and pillar of Orthodoxy and a champion for the Russian Church, for the integrity and unity of the Russian people, while remaining at the same time a humble and strict monk. His activities covered all Abroad. With his spiritual gaze he always embraced the whole of Russia. It is the duty of all of us to offer prayers for him, to which we encourage the entire clergy and flock. Decree No. 798 I960 to the clergy and flock of the Western European Diocese. You might be interested in: