Christ's sheep are good, they did not resist when they were taken to the slaughter, did not evade a violent death! And this is why they arc now enthroned with Christ in eternal joy.". These words of the old chronicle might have been written today. And the holy chronicler's sermon seems to be addressed to us, who have reaped paper for many decades the bitter fruit of a new yoke, the product of new Russian civil strife: "Let no one dare say that we are hated by god! Let this not be! For whom doth the lord so love, as he hath loved us? Whom hath he so honored, as he hath glorified and exalted us? And that is why he hath raised His wrath against us, who were honored most of all, for we have committed the worst sins of all. For we were the most enlightened of all, knowing our Master's will and having scorned its beauty, we arc punished more bitterly than others".
It would have been better for me to die with my brother than to live in this world. . If I had seen thy angelic face, my brother, I would have died with thee: why am I left alone now? If thy prayers reach God, then pray for me, that I might take the same martyrs end. Then Glebs cook by name of Torchin - the chronicler tells us, - did kill Gleb like an innocent lamb. Thus he brought as a sacrifice to god, a prescient sacrifice instead of a fragrant incense. And many centuries later, at a new fatal turning-point in Russian history, the patriarch of the russian Church was to repeat the chronicler, speaking of the new victims of fratricidal enmity: ". A fragrant victim to atone for the sins of Mother Russia". "They are the glory of our princes and william the intercessors for the russian land, for they did trample upon the glory of this world, and did love christ and dare to follow in His footsteps.
The russian Church, from the very beginning of its historical life has frequently been confronted with this grave and often painful question. In the days of its Christian youth Russia already experienced the terrible consequences of cains sin of fratricide. And in response to this sin the russian Church canonized princes Boris and Gleb as martyrs, seeing in their feat a special type of saintliness: an imitation of Jesus Christ as the sacrificial Victim for the sins of His brothers. Expressing the churchs and peoples idea of the spiritual meaning of their feat, the chronicle puts into the mouth of Boris, who has let his retinue go is now humbly awaiting the men sent to murder him, the following prayer: Lord Jesus Christ! As Thou in this image did appear on earth for our salvation, by Thine own will letting them nail Thy hands to the cross and accepted suffering for our sins, so make me fit also to accept suffering. . For I do not accept suffering from my foes, but from my own brother, so do not hold this against him, lord, as a sin. Boris prayer is taken up by Gleb, who decides to follow the same path after his beloved brother: woe to me, lord! .
Rabbi, rabbi, jamie
In a letter of 18 June/1 July the patriarch stated that he was conscious "of my guilt towards soviet power" which had been expressed in a number "of active and passive anti-soviet actions". "we, - the patriarch continues, - in our duty as a christian and archpastor repent of the same and grieve at the victims which have arisen as a result of this anti-soviet policy. We now condemn such actions and declare that the russian Orthodox Church is a-political and henceforth does not wish to be either a "White" or "Red" Church. It should and will be a united, soborny, apostolic Church, and all attempts, from whatever side they emanate, to involve the Church in political struggle should be rejected and condemned". It is possible that from the political point of view Patriarch tikhon is being inconsistent in condemning previous actions which, at their time and in different situation, were totally right and yielded valuable spiritual fruit. . But in this inconsistency there is more humility, more love berlin and devotion to Christ, the Church and his people, than in inflexible and stubborn political rigourism. .
His church position was irreproachable both then and now. . The vast majority of believers understood this in their hearts and accepted the Patriarchs decision with approval and joy. * for the Christian consciousness the main question connected with the revolution is that of the permissibility of violence, the question In what circumstances and for what ends can human blood be shed. Having assumed already in the reign of Emperor Constantine full spiritual responsibility for a world that lies in wickedness (1. 5:19 the Church could not shift and never has shifted to the aloof position on non-resistance to evil by force. . But in precisely what circumstances should one turn the other cheek (Mt. 5:39) and when must one raise the sword against him that doeth evil (Rom.
In response to his demands the Patriarch received an assurance that the attitude to the church would improve and it would be guaranteed the possibility to satisfy the religious needs of believing citizens without hindrance. These assurances were reinforced by corresponding state acts. On 19 June the "Instruction of the peoples Commissariat of Justice and the people's Commissariat for Internal Affairs" on questions concerning the separation of the church from the state was published, which for the first time regulated conditions for the use of religious buildings and. In connection with the renovationist schism which arose in the church during the period of Patriarch tikhon's arrest, the point in the instruction forbidding administrative support of any religious group to the detriment of any other was of special importance for the Church. Evidently patriarch tikhon was also given assurances about a general democratization in connection with nep and, most important, that the state was striving to concentrate on the solution primarily of economic and social tasks and that its enslavement of ideology would be reduced.
We have grounds for claiming that the patriarch's repentance was a weighed, responsible and wise step. To this day voices can still be heard criticizing this step as inconsistent and mistaken - but they are the voices of those who have not been able in their soul to draw a dividing line between God and the world, between the church and. Immediately after his release patriarch tikhon addressed series of letters to believers which were published in the soviet press. Thus in his letter of 15/28 June he stated: "I did not, of course, pose as such a great admirer of soviet power as the church renovationists declare themselves to be, but on the other hand i am by no means such an enemy. I firmly condemn all encroachments on soviet power no matter where they emanate from. Let all monarchists at home and abroad know that i am not an enemy of soviet power".
Rabbi to the Unaffiliated
The main demand in this memorandum from the British government dated was to put an end to communist propaganda in Asia (primarily in China but it also contained a point on repressions against religious leaders in the ussr. Curzon's ultimatum confronted the ussr with the real threat of writing an armed conflict with Great Britain. Although mass processions began in the streets of Moscow and Petrograd with slogans such as "Sock the lords in the bonce chicherin, Krasin and Trotsky unanimously and categorically demanded immediate concessions to curzon. One of these concessions was the release of Patriarch tikhon. But the matter did not stop at this release. Shortly before his statement Patriarch tikhon was taken to the State political Directorate (GPU) where regular talks were held with him throughout 38 days on questions of the position of the church in the soviet state. These talks were conducted mainly. Tuchkov, the gpu representative on religious matters.
In lzvestia for 6 April it was officially announced that the trial of the patriarch would begin on 11 April (the wednesday of Radiant week). However the date of the trial was later postponed to 24 April, but did not take place then either. Unexpectedly for everyone, patriarch tikhon wrote to the supreme soviet study of the rsfsr on 3/16 June repenting of his former "anti-soviet activity" and asking to be released from custody. On 20 June a judicial collegium of the supreme soviet under the chairmanship of Judge karklin passed a decision "on changing the preventive measures with respect to citizen Belavin and releasing him from custody". Why did the organizers of the "anti-religious storm" have to retreat? The explanation for this can be found in, for example, the following statement. " 'save tikhon' has become the rallying cry of international counterrevolution, that which was supposed to stir up the ignorant peasant masses and give the appearance of a crusade against soviet Russia. We have a resume of tins campaign in the famous note from Curzon, who has protested with the full might of the British Empire 'for the holy cause, for the martyr patriarch'.".
law and human dignity were profoundly demoralized. The immense losses in the sphere of international prestige, the loss of millions of active or potential friends and allies of the russian revolution and the soviet state abroad were also some of the main results of this senseless attempt to "take the heavens. The staging of trials of the clergy and the methods of publicizing these trials in the press became a prototype for the "Stalinist" trials of the thirties, the victims of which included organizers of the anti-religious campaign of 1922-23. As for the real political opponents of the soviet state, they obtained many advantages from all this, primarily moral ones - and indeed no counter-revolutionaries could have given them a better "present". The affair of the church valuables was a strategic mistake. I.Lenin - here he betrayed his usual political pragmatism. The character of subsequent events enables us to conclude that among the soviet leaders there was also a different tendency, one which was more responsible, more far-seeing and more state-like: by the middle of 1923 this tendency began to prevail. The key question of state church policy was the fate of Patriarch tikhon, which was now in the balance. In the weeks just before easter 1923 a series of publications appeared in the press with such characteristic titles as "The tikhon dictatorship must be neutralized" and "Tikhon the Bloodthirsty".
Contrary to lenin's instructions, the terror did not pass by patriarch tikhon himself. On 22 April/e appeared as a witness at a public trial in the politechnical Museum, and on 6/19 may was put under house arrest at the donskoy monastery, under the strictest guard, in complete isolation from the outside world. Once a day, at 12 o'clock, the imprisoned Patriarch was allowed to go out onto the balcony, from where he blessed the crowd of believers that had assembled at a distance. The following were arrested for at the same time as Patriarch tikhon: the head of the catholic Church in Russia archbishop Jan Tseplyak and 13 Catholic priests with him; the georgian Catholicos and the bishop of Kutaisi with him; Rabbi baryshansky of Gomel and 13 "Jewish. In accordance with the tribunals' sentences Metropolitan Veniaimin of Petrograd was shot, as well as the catholic prelate butkevich and a large number of Orthodox clergy. Again, as at the beginning of 1919, but now far more organized and purposeful, a broad anti-religious campaign was launched: blasphemous processions, violations of church services, staging of blasphemous trials and dissemination of mass brochures will) crude caricatures. Thus, on 17 at the club of the moscow garrison in the 'presence of Trotsky and Lunacharsky a "political tribunal for a trial of God" was enacted in front of an audience of Red Army men; on 14/27 February a meeting was held in baku.
D., jctc-jcdc, g3, cprw - branded
I think that you should write more on this topic, it might not be a taboo subject but generally people are not enough to speak on such topics. Language list, recommended, john 2:13-22, the word of God, shakespeare the passover of the jews was near, and Jesus went up to jerusalem. In the temple he found people selling cattle, sheep, and doves, and the money-changers seated at their tables. Making a whip of cords, he drove all of them out of the temple, both the sheep and the cattle. He also poured out the coins of the money-changers and overturned their tables. He told those who were selling the doves, 'take these things out of here! Stop making my father's house a market-place!' his disciples remembered that it was written, 'zeal for your house will consume.' The jews then said to him, 'what sign can you show us for doing this?' jesus answered them, 'destroy this temple, and in three. After he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word that Jesus had spoken.