From: Subject: The American Journal of Russian and Slavic Studies Date: Wed, 18 Oct 2006 15:41:07 -0500 MIME-Version: 1.0 Content-Type: multipart/related; type="text/html"; boundary="----=_NextPart_000_0000_01C6F2CB.D4094CE0" X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.2962 This is a multi-part message in MIME format. ------=_NextPart_000_0000_01C6F2CB.D4094CE0 Content-Type: text/html; charset="Windows-1252" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.rusjournal.com/catacomb.html The American Journal of Russian and Slavic = Studies

Editor=92s note: This article was published a half a century = ago in=20 Orthodox Life magazine. Though its contents are rather well known to = educated=20 Christians, the memory of the neomartyrs must be kept alive. That = generation of=20 the revolution is nearly gone, and therefore, eyewitnesses to these = events are=20 also almost gone. As Marxism and explicit support of Soviet goals has = long taken=20 over the American university system, the crimes of the Soviets must with = greater=20 militancy be explicated and condemned. The crimes of the USSR, numbering = in the=20 tens of millions dead (not including the tens of millions more in the = Soviet=20 client states of communist China, Cambodia, North Vietnam, North Korea, = Cuba,=20 etc.), are the direct result of metaphysical materialism, atheism and = the=20 obsession with equality. Regardless of the tens of millions of corpses, = it needs=20 to be impressed upon Americans that Karl Marx is still taken seriously = in=20 American academia and steadfastly promoted there. This alone should = prove the=20 worth and dignity of the American university system and the scum who = fund it.=20

The Catacomb Church of the Soviet Union
Ivan Andreyev


The All-Russian Church Council in Moscow in 1917-1918 gave the = Russian=20 Orthodox Church a firm canonical basis for the life of the Christian = Church in=20 an antichristian state. Patriarch Tikhon anathematized (1/19/1918) the = Soviet=20 Government while the ideology-minded State whose aim was the = reconstruction of=20 the whole life of Russia on an atheistic and materialistic basis was = still in=20 statu nascendi (in a state of being born). This anathema was confirmed = by the=20 All-Russian Church Council (1/28/1918).

While acknowledging in principle the impossibility and undesirability = of a=20 separation of Church and State, nevertheless Patriarch Tikhon and the = Council,=20 by their anathema, separated the Russian Orthodox Church from the new = godless=20 antichristian Soviet State. By anathematizing only this form of civil=20 government, the Patriarch and the Council established the fact of the=20 incompatibility of the power of the true Christian Church with the power = of the=20 spirit of antichrist.

A similar act also asserting the incompatibility of the Church and = the State=20 was the decree of January 23, 1918, "On Freedom of Conscience," which = was called=20 by the All-Russian Church Council, "The Decree on Freedom from = Conscience." In=20 the list of 1918 (No.18, p. 203). the same decree is entitled "On the = Separation=20 of Church and State and of Church and Education."

This separation of the State from the Church was not a mere setting = of limits=20 between the power of the State and that of the Church but a camouflaged = ban that=20 the Soviet Government laid on the Church, which by the very nature of = her spirit=20 was anti-Soviet. A mutual ban, a mutual proscription of foreign, = hostile,=20 incompatible principles - the principles of the atheistic, = materialistic,=20 antichristian State with those of the militant Orthodox Christian Church = - all=20 this is quite natural.

The Soviet State and the Orthodox Church were in point of fact two = utterly=20 incompatible organizations. A struggle was inevitable and the nature of = the=20 struggle was clear. The antichristian, godless, materialistic ideology=20 necessitated definite methods of struggle: in the first place, = falsehood, then=20 deception, propaganda, calumny, terrorization, violence, persecution,=20 inquisition; and finally, the entire liquidation not only of the Church = but even=20 of all religion in the souls of men. In turn, the Russian Orthodox = Church=20 dictated diametrically opposite methods of combat: firstly, confession = of faith=20 and truth, exposure of scandals and deception, courageous defence of the = Faith,=20 self-denying, preaching, readiness to confess the Faith even to = martyrdom; in a=20 word, the defence, even to death, of Christ and of His Immaculate Bride, = the=20 Church.

The essence and basis of the Communist ideology showed itself at once = in this=20 struggle to be fanatically religious. It is possible to believe in the = existence=20 of God and satan, or not, but it is impossible to deny the existence of = ideas=20 connected with these conceptions. Communist ideology is definitely and = cynically=20 associated with the idea of the denial of God and His Truth and is = committed to=20 hatred for them and war with them; in other words, it is connected with = the idea=20 of satan.

So from the very beginning of the clash of the Church with the State = in the=20 Soviet Union, the Church stood for the service of Christ and the State = for the=20 service of satan and antichrist. A life-and-death struggle had begun. = Every=20 Orthodox Christian was faced with a dilemma: to accept martyrdom or to=20 compromise his conscience. To choose martyrdom one had to be a saint = because the=20 cruelty of the tortures to which the Soviet government subjected her = enemies=20 surpassed all the tortures and violence previously known in the history = of=20 mankind. By intensifying the tortures the Soviet State simultaneously=20 intensified her insistence on spiritual enslavement.

In his remarkable pamphlet "The Church in the Soviet Union"(Paris, = 1947). S.=20 P. accurately and vividly describes the intolerable plight of the = Russian=20 -people: "To put it briefly, there was and still is an opinion, simple = and=20 unequivocal: heroism and martyrdom or slavery and cooperation. The = masses of the=20 Russian people understood that in the very beginning and tried to escape = by=20 masquerading. Now the whole political development of the revolution may = be=20 described as systematic pressure on this masquerading, while on the = other hand=20 the masqueraders are still inventing new ways of escaping notice and of = avoiding=20 pressure; new means of camouflaging their lives, new formulas of = neutrality and=20 semi-loyalty, new subterfuges, new "woods", "ravines," "tundras" where = they=20 might save themselves. It is understandable that even the practicing = members of=20 the Orthodox Church could not evade that dilemma, that masquerading."

Just as every single individual believer had to solve this tragic = dilemma for=20 himself alone, or at most for his family and friends, so the Head of the = Orthodox Church had to solve it for the whole Church. There is plenty of = documentary evidence to show that often the lives of many people and = sometimes=20 the kind of tortures inflicted on them depended on a single word of the=20 Patriarch.

In order to alleviate the unbearable sufferings of the clergy and = laity=20 persecuted by the godless authorities, Patriarch Tikhon made a series of = concessions and compromises. But the Soviet government was not satisfied = with=20 these concessions and demanded the full spiritual subjection of the = Church to=20 the State and intensified the persecutions. At the' sight of these cruel = persecutions which were becoming more and more outrageous and the moral = and=20 physical tests and tortures that were systematically exterminating the = clergy=20 and the faithful, and seeing how even "the elect" were falling and = apostatizing,=20 Patriarch Tikhon devoted all the powers of his mind and heart to the = alleviation=20 of the fate of his flock. He made such further concessions to the = godless=20 government as were possible to the religious conscience of an Orthodox=20 Christian. But there was a limit that he never exceeded; he did not = surrender=20 the spiritual freedom of the Church to the servants of satan.

Patriarch Tikhon was the greatest martyr of that period. He was = indeed a=20 martyr crucified in spirit. His heart was torn by the moral sufferings = and the=20 fate of Russian Orthodoxy from whom the Soviet government was demanding = treason=20 to Christ, and he was heartbroken by the plight of his flock whose = sufferings=20 were exceeding all bounds.

The diabolical lie of the government first of all consisted in the = fact that=20 religious persecutions were called a political struggle, while = confession of=20 faith and truth was dubbed political crime. It was in vain that the = Patriarch=20 publicly declared that he prohibited the faithful from participating in = any kind=20 of political activity; in vain that he "repented" of his "political" = crimes and=20 declared that he was "no (political) enemy" of the Soviet government. = The Soviet=20 authorities regarded even every purely religious opposition of the = faithful as=20 political opposition.

Patriarch Tikhon had the terrible conviction that the limit of the=20 "political" demands of the Soviet government went beyond the limits of = fidelity=20 to Christ and the Church. The "masquerade" of strict adherence to the = canons=20 which had helped in the struggle with the"Renewed Schismatics" had been=20 discovered by the Soviet authorities. Seeing that the canons were like a = wall on=20 which all violence and terror against the faithful was breaking, the = Soviet=20 authorities decided to subordinate the Church spiritually on the = condition-of=20 the strictest adherence to the canonical regulations. To that end the = Communists=20 began tempting, terrorizing and torturing not the renegades who are = always ready=20 to flout the holy canons but those who were faithful to them. This task = proved=20 extremely difficult. Those who were prepared to cooperate with the = godless=20 government were breakers of the canons, whereas those who refused to = betray the=20 canons refused also to betray the Spirit of Christ. The Soviet = government needed=20 a new Judas among the strictly canonical bishops.

According to an intimate friend of Patriarch Tikhon, Professor M.A.=20 Jijilenko, who was head-physician at Taganka Prison in Moscow, and who = was later=20 the first secret bishop of a catacomb church-Bishop Maxim of Serpukhov- = shortly=20 before his death, the Patriarch expressed the opinion that the only way = for' the=20 Russian Orthodox Church to maintain her fidelity to Christ in the future = would=20 be to escape into the catacombs. Therefore, Patriarch Tikhon gave his = blessing=20 to Professor Jijilenko to become a secret monk. Later, if a supreme = hierarch of=20 the Church were to betray Christ and cede the spiritual freedom of the = Church to=20 the Soviet government, he was to become a secret bishop.

Patriarch Tikhon died on 25 th March 1925. According to Bishop Maxim, = he was=20 poisoned. The "Will" that was found after the death of the Patriarch was = unquestionably forged. It was a counterfeit produced by the Soviet = government,=20 but it did not help. So, then, with the aid of E. A. Tuchkov, that = bloody=20 executioner of the Russian Orthodox Church, a deeply conceived and = diabolically=20 cunning Declaration was composed which the Soviet authorities decided to = issue=20 in the name of the supreme hierarch of the Russian Orthodox Church, this = hierarch being ostensibly quite canonical and authentic. This = declaration was=20 supposed to convert the Russian Orthodox Church into a Soviet church,=20 canonically quite correct, but serving the satanic antichristian plans = of the=20 Soviet State.

Patriarch Tikhon, in his time, had categorically refused to sign a = similar=20 declaration. After the death of the Patriarch, Metropolitan Peter also = refused=20 to sign a declaration of that kind. For that he was arrested in December = 1925,=20 deported and tortured in exile: he died eleven years later. After the = arrest of=20 Metropolitan Peter, Metropolitan Sergius Starogorodsky succeeded him.=20 Metropolitan Peter had not only refused to act as the locum tenens of = the=20 Patriarch but asked that in the event of his death being known he should = be=20 remembered in the church services as the Head of the Russian Orthodox = Church -=20 as a symbol of unity and fidelity to that Church. The martyr bishop = Damascene=20 was witness to that. According to his own words, he actually had in his = hands=20 this last order of the locum tenens.

Metropolitan Cyril, the senior hierarch and the first candidate = actually=20 designated to the position of locum tenens by Patriarch Tikhon, also = refused to=20 sign the "Tuchkov Declaration." Father Elias Pirozhenko and Father P.=20 Novosiltsev, who visited him in his exile, wrote: "He told us how all = that had=20 been carried out by Metropolitan Sergius Starogorodsky had been offered = to him=20 and that he was glad to have remained on the straight way." Metropolitan = Cyril=20 died in exile in 1936, the year of Metropolitan Peter's death.

Similar offers to sign a declaration had been made to Metropolitan = Agafangel,=20 Metropolitan Joseph and Archbishop Seraphim of Uglitch, that is, to all = the most=20 outstanding hierarchs from the spiritual point of view and the greatest=20 sticklers for canonical integrity. At last a Judas was found among the = bishops=20 who was canonically correct. True, in the gravest moment in the history = of the=20 Russian Church, when the "Renewers" began to triumph, he went over to = them; but=20 afterwards he did penance in a canonically correct manner. This was = Metropolitan=20 Sergius. He delivered the Russian Orthodox Church into the hands of the = enemies=20 of Christ, but he gave his treachery a strictly canonical form. He = signed the=20 Tuchkov Declaration and polished its formulation. The Declaration was = issued in=20 the name of the representative of the Locum Tenens of the Patriarchal = See, July=20 16/29, 1927. It was in vain that the faithful bishops, clergy and laity = implored=20 Metropolitan Sergius to desist from playing the part of Judas but to = take=20 example from the Apostle Peter who wept bitterly over his sin, and to = repent of=20 his betrayal of Christ. But the admonitions did not help and the = ecclesiastical=20 schism of 1927 took place.

The Soviet authorities tried to arrest the confessors of truth in the = Church.=20 During the trials the jubilant examining judges' of the Cheka proved the = "strict=20 canonicity" of Metropolitan Sergius and his Declaration "which = compromised=20 neither the canons nor the dogmas."

The resistance of the confessors, the "Tikhonite's" and the = "Old-Churchmen"=20 (who came to be called "Josephites") was broken physically by the Soviet = government with the aid of the Soviet church. The mass executions, = persecutions=20 and tortures which shattered the Church which remained faithful to = Christ baffle=20 description.

According to the official figures of the Office of Scientific = Research of=20 Criminology in the Soviet Concentration Camps in 1929 the number of = those=20 sentenced for Church affairs amounted to 20% of all the prisoners in the = camps.=20 The true Russian Orthodox Church, faithful to Christ to the last, had no = alternative but to withdraw into the catacombs.

The idea of the Underground Church was conceived by Patriarch Tikhon. = He may=20 be called the spiritual father of the Catacomb Church. In the first = years of her=20 existence the Catacomb Church had no organization or administration. It = was=20 physically and geographically disconnected, and was held together only = by the=20 name of Metropolitan Peter. Later, having had no contact with = Metropolitan Peter=20 for a long time, Metropolitan Cyril was acknowledged by the Catacomb = Church as=20 her spiritual leader and head.

In 1936, after the death of Metropolitan Peter and Metropolitan = Cyril,=20 Metropolitan Joseph became the spiritual and administrative head of the = Catacomb=20 Church which by that time had acquired some kind of organization.

Toward the end of 1938 Metropolitan Joseph was executed for being the = head=20 and leader of the Secret Catacomb Church. After his death the Catacomb = Church=20 kept her secrets more strictly, especially the names and whereabouts of = her=20 spiritual leaders. Information about the Catacomb Church was not easily = come by.=20 And as the enemies of the Underground Church, the soviet and pro-soviet=20 churchmen, require but cannot obtain precise information as to the = names,=20 addresses and activities of the members of the Catacomb Church, they = deny its=20 existence and call it a myth. If there exists a "Christ Myth" -by = Professor A.=20 Drews, why should there not be a "Myth of the Catacomb Church?"

I had the good fortune and joy of being a member of the Catacomb = Church from=20 1927 till 1944. While I was a convict in the Solovetsky Concentration = Camp=20 (1928-32), 1 attended many secret consecrations performed by Bishops = Maxim,=20 Victor, Hilarion (the Suffragan Bishop of Smolensk), and Nectarius. = similar=20 secret consecrations of bishops took place also in other Concentration = Camps=20 such as Svirlag, Belbaltlag, and camps in Siberia.

From 1945 till 1949 news- of the Catacomb Church behind the Iron = Curtain was=20 scarce and hard to secure, but it trickled through every year, including = 1949.=20 This information was, of course, smuggled out in extremely cryptic code.

"I will not tell the secret to Thy enemies" - under this motto on = both sides=20 of the Iron Curtain I received news of the Catacomb Church. I have had = occasion=20 to speak with refugees from "there" and of receiving letters from all = parts of=20 the world from former members of the Catacomb Church now scattered in = exile.=20 They were often complete strangers to me. They wrote me on account of my = articles, mostly in the periodical "Orthodox Russia." Most of the = letters were=20 anonymous.

According to information in my possession received from an = unquestionably=20 reliable source, the Underground or Catacomb Church in Soviet Russia = underwent=20 her hardest trials after February 4 th 1945, i. e. after the = enthronement of the=20 Soviet Patriarch Alexis. Those who did not recognize him were sentenced = to new=20 terms of punishment and were sometimes shot. Those who ,did recognize = him and=20 gave their signature to that effect were often liberated before their = terms=20 expired and received appointments.

We have information that a priest after such a registration, told his = wife=20 and two daughters who had come to visit him that they should stop going = to the=20 Soviet Patriarchal Church when they returned home. "It is better not to = go to=20 any church whatever or receive communion at all than to be implicated in = a=20 church of evil-doers," he said. The widow of the priest (he was shot = -after=20 their visit) and her two daughters were persecuted by the Soviet priests = who=20 called them "schismatics" and "sectarians." They were nourished in the = Catacomb=20 Church and kept the Sacrament in their house (1945).

"The persecutions of the secret priests and bishops were so, cruel," = writes=20 one anonymous correspondent, a refugee from the Soviet Union, "that if = was very=20 difficult to find the secret Church." The names of the bishops and = priests of=20 the Catacomb Church are kept in the strictest and most reverent secrecy. = It is=20 impossible to say with any accuracy how many there are, although = information=20 regarding the activity of more than ten secret bishops has even = penetrated the=20 Iron Curtain. Some of the secret bishops are now abroad. There are also=20 metropolitans in the Catacomb Church. If it is not possible to ascertain = the=20 number of the priests (who are mostly secret hieromonks), we can say = that it is=20 known only that there are all too few of them to feed the flock that = desires the=20 ministry of such shepherds in the Soviet Union. Those hungry souls are = "as the=20 sand of the sea," to quote a secret bishop.

The very existence of the Catacomb Church in the conditions of the = Soviet=20 Union would be impossible were it not that nation-wide thirst for the = true, as=20 distinct from a false, Church. The lack of priests is partly compensated = for by=20 numbers. of secret nuns and also dedicated men and women who serve the = Secret=20 Church. They read Akathists and conduct group prayers of a general = nature called=20 "meetings by candle-light." Some secret bishops call these pious people, = who=20 selflessly serve the Secret Church everywhere, "sub-pastors." The = sub-pastors=20 mostly keep in their houses the Holy Sacrament which is obtained with = great=20 difficulty and the utmost caution on the rare occasions when meetings = with the=20 secret shepherds occur.

According to information given by later refugees (1947-1948) the work = of the=20 secret priests prior to 1948 (before the new registration of the clergy) = was=20 distinctly easier in the concentration camps than in "freedom." But = after 1945=20 it became more difficult inside the concentration camps than outside = them.,=20 According to a secret priest from Siberia and a secret monk from the = North of=20 Russia who fled from the Soviet inferno in 1945 and whom I saw = personally, there=20 were occasions when "komsomols" of the "godless' section who were known = for=20 their anti-Church activity were sent in obedience to party discipline as = students to the, re-opened Theological Seminary.

Citizens of Soviet Russia who formerly used to go to church and then = stopped=20 going were sometimes summoned to the M.G.B. (former G.P.U.) and asked = why they=20 had given up going to church. They were forced to choose between going = to the=20 official church again or writing and publishing in a Soviet paper a = complete=20 repudiation of all religion as an "opiate of the people." Thus, going to = a=20 Soviet church was tantamount to renouncing Christ and to the total = rejection of=20 religion. A priest of the Soviet church, who in 1948 left the Soviet = Zone of=20 Germany for the American Zone, told me personally how he had been = summoned to=20 the M.G.B. (G.P.U.) where he was "requested" so to influence an aged = women,=20 mother of a Soviet general, that she would stop going to church. The = priest,=20 under threat of punishment, was forbidden to mention that the M.G.B. had = been=20 involved in the affair. He carried out the request.

All secret priests detected in the Soviet Zone of Germany have been = shot. All=20 priests who did not recognize Patriarch Alexis were also shot. According = to the=20 testimony of numerous refugees from Soviet Russia who attended Soviet = churches=20 in the years 1945-1949, the majority of the believers are sharply = opposed -to=20 the official church hierarchy and in particular to Patriarch Alexis = personally.=20 "I cannot live without church," some people say, "but I do not recognize = the=20 Soviet Patriarch." Many are going to the Soviet churches only because of = the=20 venerated and miraculous icons that are still there. "We go to church = when there=20 is no service to kiss the icons," say others. "I go to church but I do = not=20 confess or communicate, because the bishops and priests are serving the = Soviet=20 government," say others.

There are priests who at home weep and regret that they are serving = in the=20 Soviet church. But there are other priests and monks who say, "Now you = can save=20 yourself in the church by lying," but "the keeping of the canons" is the = most=20 important thing. There are very few who approve fully of all that = Patriarch=20 Alexis says and does. The majority of those who do so are the = intellectuals,=20 professors who have adapted themselves to the Soviet regime. The simpler = the=20 people, the clearer, they see the falsity in the church and deplore it. = It is=20 beyond doubt that the majority of the clergy and laity in the Soviet = church are=20 the so-called "apostates in time of persecution." A refugee from = "there," a man=20 devoted to the Church, who had sometime attended Soviet churches and who = afterwards suffered on that account, asserts categorically, "If Russia = is=20 liberated and the Church calls people to repent for attending Soviet = churches,=20 the repentance will be sincere and nation-wide."

The majority of those who go to the Soviet churches are convinced = that abroad=20 is "The True Russian Orthodox Church which does not acknowledge the = Soviet=20 Patriarch" (according to many witnesses). The name of Metropolitan = Anastassy and=20 his work are better known at the present time among the faithful in = Soviet=20 Russia than formerly the name and activity abroad of Metropolitan = Anthony. (For=20 instance, almost no one knew anything of the Council of Karlovtsy). This = great=20 publicity is explained by the temporary German occupation when large = numbers of=20 Soviet citizens learned of the activity of the clergy abroad. During the = first=20 years of the occupation the former Soviet citizens were unable to = distinguish=20 between the different jurisdictions, of the Orthodox Church abroad and = regarded=20 them as all equal. But they gradually began to see the difference and = then they=20 greeted with deep joy the Russian Orthodox Church Outside Russia led by=20 Metropolitan Anastassy, whereas they began speaking with indignation of = the=20 other jurisdictions. That explains why the majority of the so-called new = emigration have become active members of the Church Abroad.

The exarch of the Baltic, Metropolitan Sergius (Voskresensky), who = during the=20 German occupation, extended his church. authority to the districts of = Pskov and=20 Novgorod, strove in vain (threatening to suspend his priests) against = the=20 non-observance of his orders to remember by name in the church services = the=20 Soviet Metropolitan Sergius.

The priests of the Catacomb Church who began to serve the Orthodox = churches=20 which were re-opened in large numbers by the Germans, firmly refused to = mention=20 the Soviet metropolitan. For instance, in the town of Soltsy, in the = diocese of=20 Novgorod, Father V., formerly provost of the city of Minsk, refused to = mention=20 the Soviet Metropolitan Sergius notwithstanding the strictest orders of = the=20 provost of the Novgorod district, Father Vassily Rushanov. That was in = 1942, but=20 later Father V. became a catacomb priest and 'in 1943 he began secretly = to=20 remember Metropolitan Anastassy. Now it is well known that many of those = who=20 after the German occupation returned to Soviet Russia, when attending = Soviet=20 churches secretly pray for Metropolitan Anastassy and regard him as Head = of the=20 Orthodox Church.

This is information, poor in quantity but significant in quality, = which I=20 obtained partly orally and directly, partly through correspondence with = refugees=20 unknown to me personally who came from behind the iron curtain between = 1945 and=20 1949. While rejecting categorically the top prelates (the Patriarchs = Sergius and=20 Alexis and their active and convinced assistants), who have sinned = against the=20 Orthodox Church and the Russian people, we must be very cautious and = attentive=20 in deciding what is the. character of their flock.

The Catacomb Church that exists today in the Soviet hell is doing a = truly=20 holy work. All persons who take part in that radiant Church, whether as=20 archpastor, pastor, sub-pastor or simple members of the flock who join = it=20 deliberately and consciously, can be only a few, select souls capable = not only=20 of "living in the Church" (to use Khomiakov's words) but also of dying a = martyr's death for her. Such heroism cannot be expected of the broad = masses of=20 the people. The masses have proved to be "the fallen in time of = persecution."=20 The degree, forms, conditions, character, and circumstances of the fall = must be=20 taken into account in each individual case. The sin of apostasy must be=20 denounced, but a distinction must be made in degree of responsibility in = the=20 case of the tempters, the tempted and those "little ones" who succumb to = temptation.=20

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