Alexander Borisov is a kandidat of sciences in biology who studied genetics. At age 33 he decided that everything was going very well and prosperously and therefore it was time to serve people. The more so because problems of spiritual life are much more important than scientific ones. Without regret he left the Academy of Sciences for the ecclesiastical academy, from which he graduated. Then he began being recruited by KGB. He refused. He was told: "We'll make it hard for you." And until he was fifty he was not ordained a priest. He remained a deacon. When Alexander Men was murdered his spiritual flock turned to Borisov as the closest friend of the victim with the suggestion that he create a parish in Moscow. The choice fell on the church of Sts. Kosma and Damian in Stoleshnikov Lane, where previously a print shop had been located.
People always have had a yearning for faith but in many of the recent decades the authorities, hypocritically using Christian principles, have tried to eradicate spiritual purity from the nation. They replaced the traditional Russian Orthodoxy with Marxist ideology which was persistently advanced by the bureaucracy. Now many people who have found faith are afraid of clashing (but sometimes they do clash) with the "bureaucrats" of Christianity. Hundreds of letters on this matter have come to AiF.
Our conversation today about the problems of the church is with a friend of Alexander Men, the rector of the church of Kosma and Damian, Alexander Borisov.
--The third millennium from the birth of Christ has arrived already. Why have we not gotten away from the old calendar? Christmas is a holiday of unity. But it is hard to accept that some celebrate it on 25 December and others on 7 January.
--For some people there exists a mass of devious explanations why the old calendar is dear to them. I think that when humanity grows up everybody will use a single Gregorian calendar. The majority of Orthodox churches already have switched to the new calendar. The Greek, for example. While such conservatives as the Georgian and ours still have not decided on this. . . .
It is quite clear that this is extremely inconvenient. There are some priests who forbid children to celebrate a New Year's party. But in principle the Advent fast is not a fast of repentance. Nobody is forbidden to celebrate New Year's. Incidentally, this year Pascha will be celebrated on the same day by both Catholics and Orthodox Christians. This is a good sign of change.
--Father Alexander, why do we not hear a clear position from the church with regard to things that are happening in Russia? Readers complain that our church has become so loyal, privileged, bureaucratic . . .
--The church's position should have not a political but a moral character. Jesus also was not a revolutionary who mounted the barricades. He appealed to the human heart and first of all called for love, goodness, peace, and harmony within one's self. But not to the denunciation of the social structure.
Faith or Fad?
--When will the church switch from the Church Slavonic to a more easily understood language?
--Already a hundred years ago the need for reform of the language was obvious. Since then in religious matters everything has not only stood still but even jumped backward because churches were closed, believers were persecuted, and the Bible was not published. We have been thrown back to the beginning of the nineteenth century. It is obvious to many that the incomprehensible Slavonic letters conceal God's word from them. But here we cannot but reckon with those for whom the old letters are dear. It seems to them that one must address God in a complex language in some special antique form. This is a problem not only of the Russian Orthodox church but also of the Georgian and Armenian.
--There is the opinion that religion now has become a fad. Is that so?
--It is better the Christianity become a fad than a satanic cult. Christ came to earth in order to save every person who will turn from the evil of the surrounding world. He said it this way: "The world lies in evil; be brave; I have overcome it." He did not overcome it with force of weapons nor by eradicating sinners but by coming to the side of those who are persecuted.
--Everybody expects punishment of the guilty from heaven right away. . . .
--In vain. Because everybody is guilty. There is not a single person who is absolutely pure in his own life. Even priests are not sinless people. Saints are not people who do not sin but people who in their lives have performed many holy deeds for God's sake.
--Many have noted that in Orthodoxy any person can be considered guilty. Why?
--First of all we are guilty of our egoism. And of often choosing evil instead of good. We do not use our time for construction but for destruction. We condemn our neighbor and we ridicule somebody. Thereby we break off fellowship. Everybody can find shortcomings and evil. But to find good, to support and nurture what is excellent, that is hard.
--But these are moral principles and not only Christian ones. They are characteristic for any religion. . . .
--Striving for justice is characteristic for any person. But justice very rarely turns out good. More often it turns out evil. The gospel is opposed to every kind of justice. It is for mercy. The "Our Father" prayer says: "Forgive us as we forgive."
--The length of the service of three to four hours is very wearying for the flock. An hour and a half would surely be better; attention does not last; it breaks up. Why do the clergy not take this into account; why are they not concerned for the flock? To buy candles, prayer books, and icons takes money. That means they have to earn it and believers need time for this.
--Father Alexander Men served in the Church Slavonic language just as lengthy as all our services and he did not change a thing. And thousands of parishioners came to him. He was able to capture the human heart and pluck the strings of the soul.
--But no everyone is like Men! As regards the ministers of the Russian Orthodox church, they are not conservatives. Their cars are fancy and they have modern technology. Why is progress good for them but believers should endure the old calendar and old language and long services?
--The patriarch always calls attention to the fact that it is harmful for the church if a priest drives a foreign made car. For the clergy everything is supposed to be modest. As regards bishops and the patriarch, I do not see it a great sin if they ride in expensive cars and live in a fine house.
--Christ drove the traders from the temple and now the priests themselves have begun trading. They sell cigarettes, alcohol, and even, it is said, gas and diamonds.
--That, of course, is incompatible with the ministry of the church. But, on the other hand, I consider the sale of candles and books at modest prices a normal thing. Because the biblical rule that believers should donate to the church a tenth of their income is not being observed. It's useless. Through contributions people participate in the maintenance of the church and its restoration. I think that this will gradually become customary. Now people already are more willing to contribute money and things for the poor and needy. I am sure that if priests will be sufficiently zealous and kind to others, then the Lord always will find well-to-do people who will be glad to help the church themselves.
--Why is there in our Orthodoxy nevertheless such a strong urge for gilded decoration?
--That came from Byzantium. Gold is seen as the symbol of heaven. A person, entering the church, should feel awe before God.
Saints needed
--Serafim of Sarov prayed in the forest on a rock and God was in his soul! What is all the gilding here for?
--If we were Serafims then we would not need it either. Mosaics and gilding are expensive, of course. But they are made once and that's for decades. A lot more money goes to deeds of charity. Every day people ask for aid; some have been robbed, some have been burned out. At our church we feed 300 homeless persons twice each week.
--Is opposition in the church necessary?
--The apostle Paul said that there should be diversity of thought in order to reveal the truth. But if opposition arises as a form of protest and disobedience, then this is a manifestation of human arrogance. See, Fr Alexander Men did not cut anybody off. He conducted a remarkable ministry without and conflicts; he preached Christ, who unites people. See, it's the devil who separates them.
--What kind of devil is in the Russian Orthodox church who forces it to be at odds with the Ukrainian church?
--Church divisions always arise in the aftermath of political divisions. In Ukraine a substantial part of the Russian population attends the Russian church and speaks Russian. But Ukraine wants to have its own church. We have tried to extinguish this conflict. Another four churches have been formed. What is to be done?
--Perhaps even for the church rebellions are useful?
--The church needs saints more. It is good that now many saints have been canonized. This is an example that even in our country people could live in a Christian way. The history of the church is the history of saints. We should consider this not in terms of those priests who exhaust their parishioners for five hours but in terms of the saints.
--As regards charity. Should it be given to professional beggars or not?
--There's a saying: "Those who give should give in a vacuum," that is, don't think about this. Of course, we cannot give to everyone. Open your heart to people; give. The position "I will never give" is incorrect. It is better to make a mistake ten times and give to a professional beggar who is richer than we are than one time not to give to a genuinely needy person.
--What do you wish for our readers in the new millennium?
--A person should work on himself and call God's help to his heart so that he can be more self-controlled and good and not judge others. If people will recall the simple rules, "judge not and you will not be judged," "forgive and you will be forgiven," and if they will compare themselves not with neighbors but with the gospel, then our life will acquire much more meaning and creativity. (tr. by PDS, posted 9 January 2001)
Leaders of 15 of the world's 16 Eastern Orthodox churches have vowed to work more closely together in ways that are likely to raise their international profile on moral and ethic concerns.
At a meeting on 24 December at the headquarters of the Ecumenical Patriarch of Constantinople, Bartholomeos I, in Phanar, Istanbul, leaders of 15 autocephalous (self-governing) and autonomous Orthodox churches vowed to increase co-operation, including:
--the establishment of regular summit meetings to deal with current Orthodox issues;
--the setting up of an inter-Orthodox federation of theological schools around the world;
--the foundation of an inter-Orthodox committee on bioethics.
Patriarch Bartholomeos, who is regarded as the primus inter pares - first among equals - of the world's Orthodox leaders, has built a strong reputation internationally for his support for ecumenism and environmental concerns. The new moves will reinforce his primacy within the Orthodox world.
However, the head of the numerically biggest Orthodox church in the world, Patriarch Alexei II of Moscow, was not present at the meeting, nor did he attend an historic liturgy the same week in Iznik, Turkey, at which heads and representatives of the 15 other Eastern Orthodox churches were present. The liturgy in Iznik marked the end of celebrations for the Christian millennium.
Patriarch Alexei's absence is linked to simmering conflict between the patriarchates of Moscow and Constantinople, particularly over the jurisdiction of Orthodox Christians in former Soviet nations such as Estonia and Ukraine. However, observers suggested that the Russian church's failure to attend the meeting would isolate it further.
The liturgy at Iznik on 26 December was hailed as one of the most important events in recent Orthodox history, not only because of the attendance of so many Orthodox leaders, but also because of its location in the ancient church of St Sophia, in the city once known as Nicaea, where the first and seventh ecumenical councils of the undivided Christian church took place in the years 325 and 787 respectively.
The church is now a museum controlled by the Turkish government which took the highly unusual step of granting special permission for a Christian liturgy to be held there at Christmas. This is being interpreted by church officials as the possible sign of a new openness of the Turkish authorities towards the Orthodox Church, which often experiences grave difficulties in Turkey, most of whose citizens are Muslim. Turkey is eager to gain entry to the European Union, and greater tolerance of local churches is one of the ways in which it could demonstrate willingness to accept Western democratic principles.
At their meeting in Phanar, the 15 church leaders also signed a seven-page Christmas statement addressed to "the Orthodox faithful all over the Earth, our Christian brothers and sisters in the whole world, and every person of good will, with a blessing from God and an embrace of love and peace".
The statement endorsed ecumenism and dialogue with other churches, but most of it focused on the need for unity among the world's Orthodox community, expressing particular concern about splits in the church. While not naming any particular country, it is apparently aimed at Old Calendarists in most Balkan countries, the Russian Orthodox Church in Exile, and dissident groups in countries such as Ukraine, Bulgaria and Montenegro where there are now rival Orthodox churches, most of them created for political reasons.
"Out of concern then for the unity of all those who believe in Christ, indeed agonising and striving for such unity, we - the ones entrusted with the leadership of the Most Holy Orthodox Church - in no way ignore the necessity and obligation to care also for the preservation and increase of unity within our own Orthodox Church," the church leaders state.
The statement also expresses concern about the political abuse of church allegiance. In some countries of the former Soviet bloc, allegiance to the local version of Orthodoxy has been exploited by political leaders who are keen to drum up anti-Russian sentiments. The statement may also be a warning for the Russian Orthodox Church not to align itself too closely with nationalist interests. But, again, no country is mentioned in the document, which states: "The diversity of nations and cultures is beneficial and blessed by God. Our Holy Orthodox Church blesses and sanctifies it. Nevertheless, of its very nature the Church cannot constitute a vehicle for the facilitation or propagation of political, nationalistic or racial interests."
The message is also an indirect call for unity on the issue of jurisdiction over Orthodox Christians in the small Baltic country of Estonia. In the 1990s this proved to be the most troublesome issue within Orthodoxy and, in 1996, it prompted the Moscow Patriarchate to announce a "break in communion" with the Ecumenical Patriarchate. The breach was later repaired. But after Patriarch Bartholomeos visited Estonia last October, the Russian church's synod announced in a critical statement on 8 November that it was breaking off relations with Patriarch Bartholomeos and would not be represented at important events at Phanar. However, unlike 1996, there was no break in communion. Russian sensitivity over Estonia is particularly acute because Patriarch Alexei is of Estonian birth and served as a bishop there before his election to the Moscow Patriarchate in 1990.
The issue at the heart of the dispute - the jurisdiction over Orthodox Christians in Estonia - is complex, because while many ethnic Russians there want to retain links with the Moscow Patriarchate, native Estonians would prefer to be autonomous under the jurisdiction of the Ecumenical Patriarch.
It was agreed in 1996 that Estonian parishes had the right to choose, but in the 8 November statement the Moscow Patriarchate accused the Ecumenical Patriarch of breaking the 1996 agreement during his October visit.
In a nine-page statement issued on 29 November, Patriarch Bartholomeos rejected claims by the Russian synod that he had infringed the 1996 agreement by visiting Estonia, thus, according to Moscow, trespassing on Russian canonical territory. He said that as Estonia now had parishes under his jurisdiction, he was entitled to visit them, as he had done in October.
Patriarch Bartholomeos also raised a complex issue for Estonia, which is the Orthodox principle that each region can have only one Orthodox bishop. While stressing the importance of this Orthodox canon, the patriarch expressed a willingness to tolerate some variation in Estonia until more definitive solutions could be found.
The patriarch also rejected Russian criticisms that he was blocking claims, by the Estonian parishes under Moscow's jurisdiction, to church property in Estonia. Patriarch Bartholomeos pointed out that such issues depended on Estonian government decisions, and urged Russian-linked parishes to register with the Estonian government to pursue their claims for property.
The patriarch concluded his comments by suggesting that the Moscow Patriarchate appoint a delegation to discuss the matter with officials from the Ecumenical Patriarchate. A meeting of officials from both patriarchates is to take place soon in Zurich, Switzerland.
However, the display of unity with the Ecumenical Patriarch shown by the 14 other church leaders at Phanar last month is likely, according to informed observers, to put extra pressure on the Moscow Patriarchate to be more cooperative. ( (c) Ecumenical News International, posted 8 January 2001)
Question: At its recent meeting, the Bishops' Council of the Russian Orthodox Church approved a social issues program for the Church. Why did it need to do so? How does the Church see its participation in secular life?
Patriarch Alexiy: Over the past few years, the Russian Orthodox Church has repeatedly expressed its opinion on various important social issues. Circumstances have forced us to do this: society has been undergoing radical changes, and people have been expecting the Church to answer the most urgent social questions.
The principles of the Church's social policy come down to the following: the Church is a God/human entity, to a certain extent alien to the secular world. The Church appeals first of all to Heaven, it is focused on eternal salvation of the soul. However, while caring for man's soul, the Church cannot remain indifferent to his worldly life. That is why we strive to improve all areas of society: namely the economy, state policy, public morality, and also the cultural and information spheres. True, the clergy don't have to necessarily intervene in each and every sphere of secular life. However, the Church is called to exert a positive influence on society and state-building via laymen; or, to be more exact, via the spiritual guidance of laymen by priests and the Church hierarchy.
Question: The only substantiation and justification for the institution of goverment lies in its function as the organizer of society. Is the present Russian regime coping with this task? How is the Church helping the state in this field?
Patriarch Alexiy: I believe - and know - that the present leaders of Russia are responsible people; they sincerely love this country and its people, and wish them only good. It is important for the government to keep in touch with various social strata: with both intellectuals and the uneducated, the rich and the poor, those close by and those far away. The moral duty of those who hold public office - their responsibility before God, the people, and history - should be uppermost in their minds at all times. And the Church will always strive to influence the government, to care for people's needs, point out the state's ethical lapses or procrastination; but simultaneously to support any good and useful innovation the state undertakes.
Question: The media is called the fourth estate. How does the Church see the media's contribution to the formation of public morality, and the general spiritual climate in Russia?
Patriarch Alexiy: The modern journalist wields a double-edged sword, which can be used for better or worse. Indeed, if even one word we say to another person may either destroy or save - then the force of a single word or image conveyed to an audience of millions is truly immense! I believe that all journalists, correspondents, and TV presenters should be fully aware of their great - I would even say, tremendous - responsibility for everything they say, writes, or broadcast.
No doubt, many journalists are diligent workers, they convey the truth about events to the people, and help with the moral renewal of society. But we should not overlook the fact that many media are now pouring out a flow of propaganda of violence, cruelty, immorality, disgrace, and even crime! The people and the state should not tolerate this propaganda! For if journalism doesn't educate people - but merely connives at sinful elements, or sometimes even provokes them - then in a few decades we may well turn into a hopeless nation, spiritually degenerate and with a devastated soul.
Question: Are existing laws on religion effective? Are they protecting our society from being invaded by destructive cults? Do these laws need improvement, and if so, exactly what kind of improvement?
Patriarch Alexiy: Compared to the previous laws, the federal law on freedom of conscience and religious association introduced much more order into relations between the Church and the state, and did away with some of the chaos which we formerly observed in legislative regulation of the activities of religious groups as legal entities. Of course, this law cannot be called absolutely perfect - but at present, what law can be? Still, I would not like to call for a radical revision of it at this point. At the same time, the Russian Orthodox Church continues to hold talks with the Duma on a number of other spheres of legislation connected to the activities of religious groups. I believe that our voice will be heeded.
The law I have mentioned created some good mechanisms for society to protect itself against the destructive and altogether dangerous activities certain groups carry out under the guise of religious work. On the other hand, enforcing a legal standard is only half the solution. All state officials and all Russian citizens should fully realize the threat posed by totalitarian cults and pseudoreligions. If this happens, if the people decisively reject shady preachers and turn to the law in order to ward them off, Russia will really free itself from the danger of mass delusion by fakes. Incidentally, the Russian Orthodox Church has long been explaining this to the people, both in churches and via the media. In my opinion, this information effort has already started to show positive results.(Copyright 2001 Agency WPS, Translated by Andrei Bystrov, posted 8 January 2001)
Christmas celebrations, which started in Moscow's Christ the Saviour Cathedral on January 7, continued on Monday in the Moscow Kremlin. Russian Patriarch Alexy II, head of the Russian Orthodox Church, read a liturgy in the Kremlin's Assumption Cathedral earlier in the day.
On this day, the Church hails the Mother of God, Alexy said. "In the most difficult minutes of life, Christian Orthodox man always sends prayers to the Holy Virgin and receives as answer help and fortification," the patriarch said.
Also on Monday, he awarded to Mitropolitan Pitirim of Volokolamsk and Yuryev an order of Holy Innokenty of Moscow for enlightenment and missionary labours and on the occasion of his 70th birthday. (Copyright 2001 ITAR-TASS News Agency, posted 8 January 2001)
CELEBRATION OF THE ASSEMBLY OF THE MOST HOLY MOTHER OF GOD
by Dmitry Safonov
strana.ru,
8 January 2001
Today, on the day of the celebration of the Assembly of the Most Holy Mother of God, which is marked on the day after Christ's Nativity, Patriarch Alexis II performed a divine liturgy in the Dormition cathedral of the Moscow Kremlin.
As the primate of the Russian church said, "on this day the church glorifies the Mother of God, who served the great mystery of the birth of the Savior of the world." "In the most difficult times of life the Orthodox person always directs prayer to the Most Holy Mother of God and in response receives help and strength."
On this day the church collectively glorifies the Most Holy Virgin, who proved herself worthy to bear the incarnate Christ and without whom the salvation of people from the power of sin and death could not have been accomplished. The Orthodox church professes the doctrine that the Virgin conceived immaculately, without male participation, and that upon the birth of Christ she remained virgin. However Orthodoxy rejects the Roman Catholic doctrine about the immaculate conception of the Mother of God herself, which affirms that the Mother of God from her own birth was delivered from the realm of sin and thereby diminishes the significance of the holy achievement of the Blessed Virgin, who conquered sin in herself and became worthy to bear the Son of God. Orthodoxy also rejects the claim of many Catholic theologians that the Theotokos is a "co-redemptress" along with Christ, because this diminishes Christ's sacrifice offered for the sake of the salvation of the world. In many places in Rus, following ancient custom, Russian women brought pastries to women who had recently given birth. In accord with this custom in south-western Rus many prosperous village women arrived at church with specially prepared pastries, thinking to honor the Theotokos thereby. This simple-minded custom was very widespread in its time and, of course, by its very nature could not be tolerated by the church and was condemned by the hierarchy. (tr. by PDS, posted 8 January 2001)
CHRISTMAS "SVIATKI" BEGIN
strana.ru,
8 January 2001
Christmas "Sviatki" have begun, which are the twelve holy days leading up to the feast of the Baptism of the Lord and a time in which Christ's Nativity is glorified, ITAR-TASS reports.
According to tradition in Rus on these days believers visit sacred places, make contributions to the poor, visit the sick, and visit with gifts. The custom of giving Christmas presents is connected with the events of the Bethlehem night where gifts were brought to the divine infant. The gifts of the Magi, gold, incense, and myrrh, are preserved to this day. They are located in one of the Greek monasteries on Holy Mount Athos.
In folk understanding "Sviatki" often are associated with fortunetelling and processions with "riazhenki," (baked cottage cheese). Actually a lot that was pagan was has been added to the original Christian holiday. However this contradicts the Orthodox worldview. According to the holy fathers, "it is not merrymaking and noisy feasts that make the holiday of Christ joyful but the consoling grace of God." (tr. by PDS, posted 8 January 2001)
PUTIN, SCHROEDER VISIT HOLY TRINITY-ST.SERGIUS LAURA MONASTERY
Interfax, 7 January 2001
Russian President Vladimir Putin and German Chancellor Gerhard Schroeder along with their wives arrived at the Holy Trinity-St. Sergius Laura monastery in Sergiyev Posad near Moscow on Sunday afternoon.
A Laura host and Moscow Region Governor Boris Gromov met the high- ranking guests, an Interfax correspondent has reported from Sergiyev Posad.
Putin, Schroeder and their wives visited the Patriarch's Chamber where Patriarch of Moscow and All Russia Alexy II met them and where a dinner was given in honor of the distinguished guests.
The dinner is to last for about an hour, after which the leaders will go on an excursion around the monastery.
The president, the chancellor and their wives will visit the Trinity Cathedral, where the relics of the Laura's founder, St.Sergius of Radonezh, lie. The guests will also study the layout of the monastery's vestry and visit the Assumption Cathedral and Refectory Church in the Laura grounds.
After visiting the Laura, Schroeder will depart for the airport. (Copyright 2001 Interfax News Agency, posted 8 January 2001)
THE ONLY ORTHODOX CHURCH OF GROZNY HAS CHRISTMAS SERVICE
by Sergei Gulyayev
TASS, 7 January 2001
Hundreds of people visited the semi-ruined Orthodox church in Grozny on Sunday to attend the Christmas service.
The only Orthodox church of the town was visited by local parishioners, servicemen, policemen and Grozny Mayor Bislan Gantamirov. The mayor congratulated the believers on the Orthodox holiday and wished them happiness and peace.
SOBR special task forces from St. Petersburg and Arkhangelsk, OMON special task forces from Murmansk and St. Petersburg, chiefs of the Russian interior ministry's mobile unit in Chechnya and other policemen stationed in Grozny brought Christmas presents for the flock and the priests.
The church was decorated by fir-trees from St. Petersburg, the Moscow region and the Urals. The place was overcrowded, but everyone had a chance to light a candle and to stand near the altar for a few minutes. There were fireworks in Grozny in the evening. (Copyright 2001 ITAR-TASS News Agency, posted 8 January 2001)
RELIGIOUS PROCESSION MARKS ORTHODOX CHRISTMAS IN SEVASTOPOL
by Lev Ryabchikov
TASS, 7 January 2001
Residents and visitors of Sevastopol had a religious procession from Grafskaya embankment to Lazarev square on Sunday to celebrate Orthodox Christmas.
Khersones, the antecedent of Sevastopol, has a notable place in the Christian history. Jesus' disciple, Apostle Andrew the First Summoned, made a stopover in town on his way north to the Slavic lands. He founded a Christian community in Khersones. Historians say that the way of the Apostle almost coincides with the modern boundaries of Sevastopol, founded by Russian sailors. Khersones is called a font of Russian Orthodoxy, because the Baptist of Rus, Prince Vladimir adopted Christianity there.
A new route is opened for pilgrims this year, head of the Sevastopol pilgrim service of the Crimean eparchy of the Moscow Patriarchate of the Russian Orthodox Church Tatiana Rodionova has said. It will be a route from Greece to the Valaam isle across the Crimea and Kiev to follow the way of Andrew the First Summoned. (Copyright 2001 ITAR-TASS News Agency, posted 8 January 2001)
EDUARD SHEVARDNADZE PARTICIPATED IN CHRISTMAS SERVICE IN NEW CATHEDRAL
CHURCH IN TBILISI
NTV, 7 January
2001
Catholicos-Patriarch of all-Georgia Ilia II conducted a solemn Christmas divine service on the night of 6-7 January in the new cathedral church of the Holy Trinity in Tbilisi, ITAR-TASS newsagency reports. Present in the cathedral were Georgian President Eduard Shevardnadze as well as representatives of the government and members of the parliament of the republic. The divine liturgy in the cathedral of the Holy Trinity was the culmination of the holiday events by the Georgian Orthodox church marking the bimillennium of the Birth of Christ. (tr. by PDS, posted 8 January 2001)
BELORUSSIA MARKS BIMILLENNIUM OF BIRTH OF CHRIST BY BELL RINGING
NTV, 7 January
2001
Today at noon the bells of all Orthodox churches of Belorussia announced the 2000th anniversary of Christ's birth, "Echo of Moscow" reported. At 12:00 o'clock the bells of the main church of the Belorussian capital, the cathedral church of the Holy Spirit, sounded forth. Five minutes later the tolling was taken up by dozens of bells of other churches of Minsk as well as the belfreys of cathedral cities of the country. Some time later the bells in all the other Orthodox parishes and monasteries of the republic began to ring. The festive sound rang out over Belorussia for a half hour.
The solemn Christmas divine liturgy in the Holy Spirit cathedral church of Minsk was performed by Metropolitan Filaret of Minsk and Slutsk, the patriarchal exarch of all-Belorussia. President Alexander Lukashenko was present here. He gave Christmas greetings to Orthodox citizens of the country, the news agency ITAR-TASS reported. "In summing up the second millennium we see the enormous influence on human culture that was exerted by Orthodoxy," the president noted. Alexander Lukashenko stressed that the Orthodox church, which over the course of many centuries has been the spiritual core of the Belorussian people, is the guarantor of its unity and in our days it is making a substantial contribution to the regeneration and development of the spiritual and cultural heritage of Belorussia."
According to information from the State Committee on Affairs of Religions and Nationalities, Christmas is observed in Belorussia in accordance with the Orthodox calendar by more than 80% of the believers. This is a state holiday in the republic.
The holiday of Christ's birth is also being observed by parishioners of 36 Old Believer communities of Belorussia. (tr. by PDS, posted 8 January 2001)
LUKASHENKO ATTENDS CHRISTMAS SERVICE IN MINSK
by Larisa Klyuchnikova
TASS, 7 January 2001
President Alexander Lukashenko attended a Christmas service at the Minsk Cathedral on Sunday evening. He expressed the hope that this year would be good for Belarussians and the country would have peace and understanding between all the 26 religions it had.
In general Belarus has successfully lived through the second millennium, and now it is entering the third, Lukashenko said. He promised the state support to the Church and everyone who needs it.
Metropolitan of Minsk and Slutsk, Exarch to Belarus Filaret drew attention of the parishioners to their responsibilities on the brink of the new century and the new millennium. He said they must not repeat the old mistakes. "Tranquility, certitude and reliability that we feel in modern life are much determined by the firm hand of the country's president," he remarked. (Copyright 2001 ITAR-TASS News Agency, posted 8 January 2001)
VICE-PREMIER MATVIYENKO DELIVERS CHRISTMAS CONGRATULATIONS
TASS, 7 January 2001
Deputy Prime Minister Valentina Matviyenko congratulated everyone on Christmas at a reception in the Savior Cathedral Refectory on Sunday evening.
She made a special address to Patriarch of Moscow and all Russia Alexiy II and said that he was a man loved by everyone. "He is carrying out a demanding task of gathering together and reviving the Church and bringing the belief back to people's souls at our troubled times," Matviyenko said. (posted 8 January 2001)
Far from the splendour of the Cathedral of Christ the Saviour where President Vladimir Putin and the Russian elite celebrated Orthodox Christmas, some 300 fervent believers marked Christ's birth at a small church near the Kremlin.
The service got off to a start on Saturday just before midnight, finally drawing to a close around four o'clock in the morning.
"It is the liturgy of Saint Basil the Great, the one read out on religious holidays, which makes the service longer," said Nikolai, a 40-year-old father, who praised the fortitude of the children and adolescents who stayed standing for the entire proceedings.
In the church, some 30 people at the most remained seated, mainly women and elderly people.
The walls and ceiling of the Church of the Assumption of the Virgin are peeling, some windows have been stuffed with cardboard, a neon light illuminated the choir and the iconostasis which separates the priests from the faithful is decorated not with icons but with simple reproductions.
It was only two months ago that Father Vladimir Lapchin reclaimed the site, after a lengthy legal battle with the Post and Telegraph company, which took over ownership during Communist times and turned it into a public telephone hall.
Many Orthodox believers neglected their usual parish in Moscow for that of Father Vladimir, one of the leading lights of the liberal wing of Russian Orthodoxy, who favours a more accessible liturgy and dialogue with other Christian confessions.
During the mass, Father Vladimir spoke mainly in Russian, so that everyone could understand him, and not in Church Slavonic, the liturgical language, as the Patriarchate insists.
"Father Vladimir is a good man. He is a spiritual son of Father Alexander Men" (a respected religious philosopher and dissident priest from the Soviet era)," said Zoya Svetova, who came with her three children.
The haunting beauty of the chants and the fervour of the participants made one forget the austere surroundings. After confessing, most of the faithful received communion at the end of the liturgy, as is the tradition for Christmas.
"Come forward slowly, and say your Christian name" before taking communion, said Father Vladimir, whose flock clearly numbers people still unfamiliar with the Orthodox ritual.
The most fervent Orthodox strictly observed the 40-day fast which precedes Christmas, celebrated on January 7 which is December 25 under the "old-style" Julian calendar.
The majority of the 147 million inhabitants of Russia are from the Orthodox tradition, which has enjoyed a revival in Russia since the fall of the Soviet Union in 1991.
The Orthodox Church today is one of the most respected institutions in Russia. Two out of three Russians trust it, according to a recent survey by the ROMIR polling institute.
Relations between the Russian church and state have improved greatly since the end of the Communist era, when atheism was the state ideology. A former KGB agent, President Putin says he was baptised and is a believer. (copyright Agence France Presse, posted 8 January 2001)
Russia's beleaguered atheists have formed a new society to campaign against the growing power of the Church in government and what they perceive as the 'threatening clericalisation' of society.
After 70 years of protection and promotion by the Soviet regime, atheism has become deeply unfashionable over the past decade amid a surge of enthusiasm for the Russian Orthodox faith.
This rediscovered public affection for religion is reflected in newly adopted lyrics to Russia's revived anthem, which describe the nation as a 'holy country' that is 'protected by God'. Atheists now see themselves as a repressed minority whose rights need to be protected.
City authorities recently refused to register the Moscow Society of Atheists as a legitimate body.
The group insists it is not motivated by a Marxist belief that religion is the opiate of the people or by a Bolshevik equation of religion with backwardness, but by concern at the unconstitutional privileges being handed to the Orthodox Church - discriminating also against other faiths. Russia's constitution provides for the equality of all religions before the law and the separation of Church and State; activists claim these statutes are being abused.
A founder of the organisation, Lev Levinson, called for action to stem the creeping incursion of the Orthodox Church into public institutions and to curb the growing number of religious bodies funded by the taxpayer. 'We are witnessing a wholesale attack on the secular state, with religious indoctrination appearing in every key sphere of life,' he said.
The organisation is dismayed that several regional governments have introduced instruction in the Orthodox faith in state secondary schools as part of the main curriculum, contravening the law on education.
'Moreover, what is happening in the army contravenes all legislation,' Levinson added. 'Military academies have employed priests to instruct recruits in Orthodox belief. Dozens of priests have been sent to Chechnya at the army's expense to agitate and propagandise the soldiers.'
The construction of the Church of Christ the Saviour in Moscow in 1997 - on the site of a church knocked down by the Bolsheviks to build a Lenin statue and tower - is another source of resentment. The atheists' organisation is gathering evidence to show that much of the $360 million to build it came from the taxpayer.
Activists also recount cases of discrimination against those who question the religious orthodoxy in the cultural sphere, including harassment of artists who have played on anti-religious themes in their work.
'It is only natural there has been a surge in interest in religion over the past decade, given the repression that went before,' Levinson said. 'But we are particularly concerned about the growing influence of the Russian Orthodox Church - which has become the de facto state religion - to the exclusion of all other convictions.'
After the 1917 revolution, the Bolsheviks replaced religious traditions with communist substitutes. Babies could be Octobered instead of baptised, and given revolution-inspired names, such as Revolutsia, Lenina or Pravda. Now religious traditions have been re-embraced. Today, the new Orthodox Russia celebrates traditional Christmas, by the old Julian calendar. Tomorrow is a public holiday, even in those republics where Christians are in a minority.
Polls suggest 55 per cent of the population are Orthodox believers, about 3 per cent being regular church attenders, while 40 per cent are indifferent to religion or do not believe. About 5 per cent remain committed atheists.
Geraldine Fagan, Moscow representative of the Keston Institute, which monitors religious freedom in the former Soviet Union, said the atheists' campaign reflected widespread concerns about the power accumulated by the Orthodox Church.
'The Russian constitution says everyone has a right to express any religion or none, but there is a growing sense that the Orthodox Church has a free rein,' she said. 'Out of all of the belief systems, it is probably hardest to exist as an atheist today because this belief was so closely associated with the old order and has become discredited as a result. Atheists tend to be looked upon as strange relics of the Soviet Union.' (posted 8 January 2001)
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