The Russian Orthodox Church in Numbers

In order to give something of an idea of the massive nature of the Russian Orthodox Church, I've decided to translate the following statistics from a recent official publication. Statistics cover Russia, the countries of the Russian Federation, and the Baltics (as of December 2008):

Dioceses and hierarchs: 157 dioceses; 203 hierarchs, of whom 149 are ruling bishops and 54 are vicar bishops; 14 hierarchs are in retirement.

Theological education: 5 theological academies; 3 Orthodox universities; 2 theological institutes; 38 theological seminaries, 39 theological schools. Total of theological institutions: 87.

Total number of parishes: 29, 263.

Number of clergy in the dioceses: 30, 670.
Priests: 27, 216.
Deacons: 3,454.

Total number of monasteries: 804.
Men's monasteries: 395.
Women's monasteries: 409.

Total number of monastic dependencies and sketes: 203.

Number of Sunday schools: 11,051.

Number of Orthodox youth centers: 587.

Number of institutions ministered to by the Church:
-- hospitals: 2,890.
-- children's homes: 1,526.
-- other social institutions: 1,690.
-- military institutions: 2,237.
-- correctional institutions: 1,207.

St Ambrose of Optina's 1881 Paschal Epistle

Sisters in the Lord and mothers! Christ is Risen! Christ is Risen! Christ is Risen! I congratulate you all with the bright Feast of the Resurrection of Christ and fervently wish that you all may greet and pass this all-joyous Christian triumph in peace, rejoicing, and spiritual consolation, whoever is not hindered by the inimical infirmity. You ask, what kind of infirmity is this? Perhaps you think that by this I mean not keeping the Great Lenten fast. But St. John Chrysostom condescends to us and says: "Those who fasted and those who have not fasted rejoice today, the continent and the lazy, revere the day! (Paschal Homily of St. John Chrysostom). Perhaps you also think that this relates to the memory of previous sins, which hinders rejoicing. But he says also about this: "Let no one weep over his sins, for forgiveness has shown forth from the grave." Then what, you ask, is this infirmity? That inimical infirmity that inspired Cain to kill the guileless Abel and that inspired the Jews to crucify Christ the Savior and Redeemer of the world.

You yourselves can understand that I am speaking of the passion on envy, which according to the Scriptures prefers not that which is profitable. The passion of envy does not allow anyone who is possessed by it to rejoice completely at any joyous feast or in any joyous circumstances. Like a worm, it always gnaws at the soul and heart with its turbid sorrow, because the envious considers his neighbor's happiness and success to be his own happiness, and the preference given to others he considers his own unmerited offense.

One Greek emperor desired to know who is worse, the miser or the envious, for they both desire misfortune for the other. With this goal in mind he called two men in, a miser and an envier, and said to them: each of you ask of me whatever you wish; only know that the second one will receive twice as much as the first. The envious man and the miser argued a long time, each one not wanting to ask first, so that he might receive twofold. Finally the emperor asked the envious man to ask first. The envious man, full of ill-will toward his neighbor, instead of receiving something resorted to evil plotting and said the the emperor: "Your Highness! Order me to pluck out my eye!" The amazed emperor asked him why he expressed such a desire. The envier replied: "So that you, your Highness, would then order my comrade to pluck out both his eyes."

Behold, how harmful and soul-destroying is envy, ever wishing harm to others. The envious is ready to harm himself, if only his neighbor might be harmed twice as much. We have presented an advanced degree of envy. But it, too, like other passions, has varying degrees and sizes; and therefore we should strive to squash and expel it at the first sensation, praying to God, the all-powerful Seer of Hearts, with the Psalmist's words: from my secret sins cleanse me, and from those of others spare Thy servant (Ps. 18:12). Also, with humility we must confess this infirmity to our spiritual father. The third means [to overcome envy] is to try in every way never to say anything bad about any person that we envy. Using these means we can, with God's help, be healed of the infirmity of envy, though it may not be right away.

Envy comes from pride and also from carelessness in fulfilling what we should. Cain was careless in bringing a chosen sacrifice to God. When God disdained his sacrifice because of this carelessness, but accepted the fervent and chosen sacrifice of Abel, then Cain, possessed by envy, decided to kill and actually did kill righteous Abel. It is always better, as I have staid above, to strive to expel envy from the very start through humble prayer, humble confession and reasonable silence. Whoever with God's help is able to expel the passion of envy from within himself can hope to triumph over other passions as well, and then he can rejoice with unutterable rejoicing not only on the bright Feast of the Resurrection of Christ and all other Christian feasts, but even on simple days will he always be in a good spiritual state an disposition. Amen.

But forgive me for this unfestive greeting. I wanted to say something to you that was somewhat profitable, and the profitable rarely corresponds to the pleasant. Whoever does not like this greeting may read it on Thomas Sunday and notice that envy in at first revealed in irrational jealousy and rivalry, then in zealous attacking and criticizing the one whom we envy. So let us be wise and careful at the first signs of the envious feelings, striving to reject them, asking for the all-powerful help for the sake of Christ the Lord, Crucified and Risen on the third day. Amen! Amen!!!

Taken from Fr. Sergius Chetverikov, Elder Ambrose of Optina (Platina, CA: St. Herman of Alaska Brotherhood, 1997), 193-195.

St Ambrose of Optina's 1871 Paschal Epistle

O ones wise in the Lord! For the Feast of the Nativity of Christ, in place of the usual greetings I wrote to you about the great Mystery of this glorious Feast. And now I would like to say something to you about the mystical meaning of the Triumph of Christian triumphs, that is, the Resurrection of Christ. But because of my weakness and sickness I have neither the strength nor the opportunity. I can only tell you briefly that the yearly triumphant and bright Feast of the Resurrection of Christ, besides having its own meaning, serves also for us as a reminder of the general resurrection of the whole world, which is particularly apparent in the remarkable Paschal Matins.

First: During the radiant night, after the reading of the Midnight Office, there is the triumphal procession around the church by the clergy and all the faithful with lighted candles, together with the cross, the icons, and the ringing of the bells. This is clearly reminiscent of the Gospel parable of the ten virgins woken at midnight with the cry: Behold, the bridegroom cometh! Go ye out to meet Him. Then all those virgins arose, and trimmed their lamps (cf. Matt. 25: 6-7). These virgins are the souls of the faithful, and the Bridegroom is Christ. The night is our temporary life. The lamps are our faith and good works. Do not the Gospel parable as well as the triumphant procession around the church by the faithful accompanied by the ringing of bells represent the general resurrection at the end of the world, when the voice of the archangels' trumpets will awaken all the dead, and the faithful in the Lord, like the Gospel virgins, will go forth to meet Him with their lamps, each according to her own worthiness?

Second: While this triumphant procession around the church is being performed, the church doors are closed. The faithful that walk see the light in the church, but on the path before them they see only impenetrable darkness, and thus they came to stand before the closed doors of the church. Does this not mean that all who are resurrected at the universal resurrection will see the heavenly bridal chamber of glory, but not all will enter therein -- only those who are worthy -- whose lamps, like those of the wise virgins, do not go out at the meeting of the Bridegroom Christ? All the rest, who like the foolish virgins have their lamps go out, will pitifully repeat the beginning of the hymn: I see Thy bridal chamber, adorned O my Savior, but I have no wedding garment, that I may enter there (Exapostilarion, Matins of Holy Week).

Third: Before the closed doors of the church, the presiding clergyman gives the usual initial Paschal glorification of the Holy Trinity and the singing of "Christ is Risen." Then, with the cross in hand, he opens the doors and enters the church first, and after him enter all the other Christians, singing the joyous hymn: Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life. Repeating this many times, to it is added yet more joyful singing: It is the day of Resurrection! Let us be radiant, O people! It is the Pascha, the Pascha of the Lord! From death to life and from earth to Heaven, Christ our God has passed us, who sing the hymn of victory! (Irmos, Canon of Paschal Matins). No longer is heard the usual singing that arouses us to compunction, only the ceaseless sweet singing awakening joy in all. The clergy continually come forth from the altar in brilliant vestments; ceaselessly we look upon the Cross of Christ and venerate the symbol of our salvation; ceaselessly we are surrounded by clouds of holy incense. All hold lighted candles in their hands; on the lips of all -- those who serve and those present who stand and sing -- is heard only the joyful: Christ is Risen!

Thus is celebrated the temporal Pascha of Christ on earth, and all Christians are allowed to celebrate -- the worthy and the unworthy, because the present life is subject to change. Often the worthy become unworthy and the unworthy become worthy, which is clearly portrayed by Judas and the thief. At first Judas was among the chosen twelve Apostles of Christ, following Christ for three years, listening continually to His teaching, having the power to cast out demons and heal many different diseases. But at the end he went mad from carelessness and love of money, betrayed Christ, then perished eternally. The thief had been part of a band of hard-core robbers for three years, but, being enlightened upon the cross, he confessed willingly the Crucified Son of God, Lord and Kind, and was the first to enter Paradise. May we always hold these examples in our remembrance, so that we might always refrain from the sin of judging, even though we might see someone sinning at the very end of his life, as St. John of the Ladder assures us.

But it will be different at the heavenly Feast of the eternal Pascha, after the general resurrection and judgment. To that Feast will be allowed only the elect, the worthy. And whoever will once be allowed into the heavenly bridal chamber, to the Feast of the eternal Pascha, will remain eternally among the ranks of celebrants, giving voice to their joy. Whoever is shown to be unworthy to participate in the celebration will be deprived and estranged eternally.

However, now is not the time to speak particularly of the bitter fate of these last, for it is the all-joyous Feast. We will only say that all of us Christians, while we are still alive, should be careful and attentive to our salvation. And those who think they stand, in the words of the Apostle, should take care lest they fall, remembering always the terrible example of Judas who perished. In those of us who are infirm and falling, may the hope of correction be awakened, seeing the comforting example of the wise thief who inherited Paradise.

O, great and holiest Pascha, Christ! O, Wisdom, Word and power of God! Grant that we may more perfectly partake of Thee in the unending day of Thy Kingdom (Canon of Paschal Matins).

Taken from Fr. Sergius Chetverikov, Elder Ambrose of Optina (Platina, CA: St. Herman of Alaska Brotherhood, 1997), 190-193.

Patriarch Tikhon

The Feast of the Annunciation is likewise the anniversary of the repose of the Holy Hieromartyr Tikhon, Patriarch of Moscow and All Russia.

• A detailed life.
• Saint Patriarch Tikhon: His Missionary Legacy to North America.
  

Here, for historical interest, is the full text of an article appearing in Time magazine on May 12, 1923:

Patriarch Tikon was unfrocked by the All Russian Church Council [of the "Living Church"]. Thus the ex-Patriarch, in the words of the Church Council resolution, " is henceforth a simple citizen—André Bélavin."

According to reports from Moscow, where the Church Council was held, Tikon was judged without a hearing, in fact was not even present at the proceedings. The Council charged Tikon with counter-revolutionary acts of which the principal one was the decree of excommunication he laid on the Soviet Government.

The attitude of the Russian Church toward the Soviet Government is not without a parallel in modern history. When the French revolution broke out against the privileged classes, one of the first things that happened was the confiscation of church property, which was only part of the general outburst against the clergy and the Roman Catholic religion. It was the same way in Russia. The church was communized despite the indignant voice and obstructive tactics of the priests. As in France, so in Russia the clergy were the first dissentients to recognize a revolutionary Government as a fait accompli. The All Russian Church Council identifies Bolshevism with itself in its resolution, which starts: " Inasmuch as the Soviet Government is the only one in the whole world fighting capitalism, which is one of the seven deadly sins; therefore its struggle is a sacred struggle."

In the meantime the ex-Patriarch Tikon languishes in a Moscow prison awaiting a civil trial on the charge of opposing the Bolshevik regime. The date of the trial is not yet known. A meeting of the people's commisars took place, however, and vainly tried to settle both the date of the trial and the extent of the sentence. Most of the commisars were in favor of the death sentence, but Georges Tchitcherin, Soviet Foreign Minister, protested vigorously. He argued that such a sentence would result in aggravating the boycott against Russia; he suggested that the death sentence might be passed and then followed by a reprieve. The commisars were, however, unable to reach an agreement.

It is possible that the Soviet Government, bearing in mind that Tikon is now nothing more than André Bélavin, may not feel any undue alarm at sentencing an ordinary "comrade" to death. Tikon's position is indeed precarious.

Condemned to Immortality

Today, the Feast of the Annunciation, is also the thirty-first anniversary of the repose of Archimandrite Justin (Popovic), the unofficial patron saint of this weblog.

Here is an appropriately Paschal selection from his writing, the first few paragraphs of his famous sermon "Condemned to Immortality":

People condemned God to death; with His Resurrection He condemned them to immortality. For striking Him, God returned embraces; for insults, blessings; for death, immortality. Never did men show more hate towards God than when they crucified Him; and God never showed His love towards people more than when He was resurrected. Mankind wanted to make God dead, but God, with His Resurrection, made people alive, the crucified God resurrected on the third day and thereby killed death ! There is no more death. Immortality is surrounding man and his entire world.

With the Resurrection of the God-Man, the nature of man is irreversibly led toward the road of immortality and man's nature becomes destructive to death itself. For until the Resurrection of Christ, death was destructive for man; from the Resurrection of Christ, man's nature becomes destructive in death. If man lives in the faith of the Resurrected God Man, he lives above death, he is unreachable for her; death is under man's feet. Death where is thy sting? Hell, where is thy victory? And when a man who believes in Christ dies, he only leaves his body as his clothes, in which he will be dressed again on the Day of Last Judgement.

Before the Resurrection of the God-Man, death was the second nature of man; life was first and death was second. Man became accustomed to death as something natural. But after His Resurrection the Lord changed everything: and it was only natural until Christ's Resurrection, that the people became mortal, so after Christ's Resurrection it was natural that the people became immortal.

Through sin, man becomes mortal and temporal; with the Resurrection of the God-Man, he becomes immortal and eternal. In this lies the strength, in this lies the power, in this lies the might of Christ's Resurrection. Without the Resurrection there is no Christianity. Among the miracles, this is the greatest one; all other miracles begin and end with it. From it sprouted the faith and the love and the hope and the prayer and the love toward God.

• Fr Justin's life can be read here, and a eulogy spoken in his honor here.
  
• The Attributes of the Church.
• The Inward Mission of Our Church.
  
• Perfect God and Perfect Man: A Nativity Epistle.
• How to Read the Bible and Why.
• Sermon on the Sunday of the Paralytic.
  

A Bright Annunciation

This year, unusually, the Feast of the Annunciation of the All-Holy Lady Theotokos and Ever-Virgin Mary falls after Pascha. Indeed, Bright Wednesday is the very last day upon which the feast can fall (Thursday of the third week of Great Lent being the earliest).

Here is a brief explanation by S. V. Bulgakov of the origins of this festival:

The feast of Annunciation is dedicated to the commemoration and glorification of the event written about in the Gospel (Lk. 1:26-38). Ancient Christians had various names for this feast: "Conception of Christ", "Annunciation about Christ", "Beginning of Redemption", and “Annunciation of the Angel to Mary". And only in 7th century did it acquire the name for eternity the "Annunciation of the All-holy Theotokos". This feast was established by the ancient church. St. Athanasius (4th century) in his sermon on this feast names it first and specially honored in the order of feasts, as he recalls the beginning of the economy of the salvation of the people. In the 5th and 6th centuries because of heresies, which humiliate the person of the Mother of God and deform the teaching of the incarnation of Jesus Christ, presented separately, prompted the Church to magnify the celebration of the feast. For this time the divine services for the feast were enriched with many hymns in which the mystery of the incarnation of the Son of God and majesty of the Mother of God is opened. In the 8th century, St. John of Damascus and Theophanes, Metropolitan of Nicaea, composed a Canon for this feast, which is sung up to now. According to ancient Christian writers, in establishing the custom to celebrate the feast, the tradition of the Church places it on March 25, because the incarnation was accomplished on this day. Besides this day stands in natural agreement with December 25.

Bulgakov offers the following notes on how the service for Annunciation is celebrated during Bright Week:

On the second or third day of Pascha, on the eve Little Vespers is served and then the All-night Vigil, consisting of Great Vespers and Matins with features of the paschal divine service: the introductory psalm is replaced with the singing of "Christ is Risen!" with the verses "Let God arise", to the stichera for the Aposticha are added the stichera of Pascha with the refrain "Let God arise", after their ending the Troparion of Annunciation is sung three times, blessing of the loaves, then in Matins, instead of the Six Psalms, after the blessing of the priest, "Christ is Risen!" with the verses "Let God arise". After the Great Litany the Polyeleon of the feast, the antiphon of degrees in the 4th tone, the reading of the Gospel and the rest is festal Matins up to the canon; the canon of Pascha is added to the canon of the feast; instead of the Great Doxology after the stichera on the praises of the Resurrection and of the feast are the stichera of Pascha with the verses "Let God arise"; Matins with the two Litanies and the paschal dismissal. The Hours are paschal.

Here, as usual, are some online resources to help you prepare for the Feast:

• Epistle reading: Hebrews 2: 11-18.
• Gospel reading: Luke 1: 24-38.
• St John Chrysostom, commentary (one, two) on the Epistle.
• Menaion service in Greek and Slavonic.
• St Ambrose of Milan, homily.
• St Jerome, homily.
• St Leo the Great, homily.
• St Gregory the Wonderworker, four homilies (one, two, three, four).
• St Proclus of Constantinople, homily.
• St John of Kronstadt, homily.
• Metropolitan Anthony of Sourozh, sermon.
• Metropolitan Hierotheos of Nefpaktos, essay.
• Fr Andrew Phillips, sermon.
• Fr Serpahim Holland, sermon.
• Fr Anthony Coniaris, sermon.
  
• Deacon Matthew Steenberg (now Hieromonk Irenaeos), relection.
• S. V. Bulgakov, explanation of the feast and liturgical notes.
• Greek Archdiocese, explanation.
• OCA, explanation.

CHRIST IS RISEN!

Dear readers and friends in Christ,

Christ is Risen! Христос Воскресе! Χριστός ἀνέστη!

It's been nearly a year since I last updated this site. A good bit of that time was spent in the hospital, most of the time with a broken computer. Now my health is much improved and, thanks to a generous donation from the website Orthodoxy and the World (Russian version here), I am the proud owner of a new MacBook.

I am as yet undecided how often I'll update, but it will most likely be less frequently than during the two extended periods when I was blogging regularly. My guess is that most new posts will either be reading notes or various thoughts and reflections, with an occasional translation from the Russian thrown in for good measure. I am, as ever, open to suggestions.

So if you see this post, and would like to see more posts, do leave a comment to let me know.

Truly He is Risen! Воистину воскресе! Ἀληθῶς ἀνέστη!