Which monasteries of Athos belong to the Patriarch of Constantinople. With all the love for Mount Athos, there is also the concept of church discipline

The situation with the pilgrimage to Athos after the decision of the Synod of the Russian Orthodox Church on October 15 on the severance of Eucharistic communion with the Patriarchate of Constantinople was commented to RIA Novosti correspondent Sergei Stefanov by the Secretary for Inter-Orthodox Relations of the Department for External Church Relations of the Moscow Patriarchate, Archpriest Igor Yakimchuk:

Father Igor, has there been any reaction from Mount Athos yet to the actions of the Patriarchate of Constantinople in Ukraine? The reaction of their governing body, the Holy Kinot, or of some individual monasteries?

— The Orthodox world does not live at the speeds that modernity imposes on it. On Mount Athos, many people do not use the Internet or cellular communications at all, so they do not even know about the decisions that were made in Istanbul and Minsk. But over time, I think they will find out, and there will be some kind of reaction. The pilgrims tell the Athonites something about what is happening.

Of course, this decision creates completely understandable difficulties for the Russian inhabitants of Athos, who traditionally commemorated both the Patriarchs of Constantinople and Moscow. And they all come from the Russian Orthodox Church. How their life on Mount Athos will be arranged in the future is a question that needs to be resolved.

As for ordinary pilgrims, I think that they should all understand that, with all the love for Athos, with all the respect that the Russian Orthodox Church has long had, from time immemorial, for the Holy Mountain, for the “destiny of the Mother of God,” there is also the concept of church disciplines. And if there is no blessing for something, then it does not exist.

Regarding specifically the Russian Panteleimon Monastery on Mount Athos, it also falls under the jurisdiction of the Patriarchate of Constantinople. It turns out that we have now broken off communication with them, and you can’t come there and receive communion either?

“You can’t receive communion, but I think you can come, just to pray.” Just the other day there was a patronal feast day in our Russian Panteleimon Monastery, because one of the churches of this monastery is dedicated to the Feast of the Intercession of the Mother of God, and three hierarchs of the Russian Orthodox Church participated in these celebrations. They did not serve, but prayed during the service.

And in light of the latest decisions of the Synod, now, when the service is in progress, can the laity enter the church and pray with everyone? Or can you only come in to pray when there is no service? Or can you pray during the service, but simply not receive communion?

“It’s better to say that, given all these difficult circumstances that are developing, now is the time to refrain from pilgrimage to Athos and from participating in divine services in any form. But if this really happened, well, at least not to take communion.

Can some shrines now be brought to Russia from Athos, or from Turkey and other canonical territory of the Patriarchate of Constantinople, or is all this now also suspended?

“It’s somehow strange to expect, during a period of such a serious aggravation of our relations, that someone from the territory of the Patriarchate of Constantinople will bring shrines to us. But if such an initiative arises, we will consider it. As is usually done in each specific case.

And what will happen to our compatriots - parishioners of Orthodox churches in Turkey or in other places where there are no other churches except those belonging to the Patriarchate of Constantinople?

This is indeed a problem that faces us starting from October 15, since the de facto Patriarchate of Constantinople went into schism, accepting schismatics into communion. It turns out that our compatriots in Turkey are left without pastoral care. The same applies to people from our Fatherland who live on the Dodecanese islands, including the largest of them - Rhodes, on Crete, and, of course, we will think about how to provide pastoral care for them. Very little time has passed, but, in any case, this task is worthwhile, we are working on it.

In general, there are parishes of the Patriarchate of Constantinople all over the world, except for Africa and Antarctica, but there is an alternative for believers - there are churches of other Local Churches. It is not present now only in Turkey and on those Greek islands that I mentioned.

The Secretary of the Russian Spiritual Mission in Jerusalem, Hegumen Nikon, said that the Russian Orthodox Church will be forced to suspend communication with all Churches that support the decision of the Patriarchate of Constantinople to grant autocephaly to the church in Ukraine. Can you comment on this statement?

- I think this is a very premature comment. Firstly, there has not yet been a final decision regarding the granting of autocephaly to the church in Ukraine, there is no Tomos, and when it will be is completely unknown. Moreover, it is now premature to talk about the reaction of the Local Churches to what will happen after the hypothetical granting of the Tomos.

History of local Orthodox churches - Textbook (V. S. Blokhin)

3.5. monasteries and monasticism of the Patriarchate of Constantinople. holy mount athos

Monasteries on the territory of the Patriarchate of Constantinople appear in parallel with the formation of the Patriarchate itself. In the middle of the 6th century. There were 76 monasteries in Constantinople. In the Byzantine era there were generally many monasteries. During the Turkish period their number decreased. Despite the fact that the monasteries were still limited and inaccessible to the arbitrariness of the Turkish authorities, and the monks were exempt from taxes, the monks were forbidden to build new monasteries and restore old ones without the special permission of the Sultan. During the 16th – 18th centuries. there is a tendency towards a gradual decline in monastic life.

During the Greek uprising of 1821, Turkish troops even penetrated Athos, whose monasteries were plundered and forced to pay indemnity.

All monasteries, according to their internal structure, are divided into two groups: coenobiums (coenobitic, the monks have common property, do not have private property, attend all divine services freely) and idiorhythms (the monks of these monasteries have their own property, there is no equality in rights, the monks spend their time at your own discretion).

According to the degree of dependence, the monasteries were divided into:

stauropegial (subordinate directly to the Patriarch, regardless of what diocese they are located in);

diocesan (depended on the local diocesan bishop);

ktitorsky (belonged to the private individuals who built them, but in church-administrative terms they depended either on the Patriarch or on the diocesan bishop).

The management of the monastery was usually carried out by the abbot (in the rank of archimandrite or hieromonk). If the monastery was large enough, then under the abbot there was an abbot council.

Among the large monasteries we can mention:

monastery of St. Apostle and Evangelist John the Theologian on the island of Patmos; founded in 1088 with the assistance of Emperor Alexius I Komnenos; The monastery is idiorhythmic, stauropegic.

Sumeli Monastery (near Trebizond) in the name of the Blessed Virgin Mary, which is also idiorhythmic and stauropegial.

Athos (Greek “Agion Oros” - Holy Mountain). It is a narrow, mountainous peninsula located in Eastern Greece, jutting into the Aegean Sea. According to legend, approx. 44, the Mother of God, who found herself on Mount Athos, said after baptism to the Athos people: “Let this place be my lot, given to me by my Son and My God!.. May the grace of God abide in this place!”

Since Athos lies isolated from the entire outside world, it never interferes with political life. Having passed by eras, it remains to this day the main center of monastic life not only of the Greek people, but also of all Slavic nations. The significance of Athos for the Orthodox world as a whole is extremely great. There is no secular way of life on Mount Athos; there are no cities or villages. Women and even female animals are not allowed on the peninsula.

The time of the appearance of the first monks on Mount Athos dates back to the 4th century. The first monastic settlements appeared during the reign of Emperor Constantine Pogonatus (668 – 685). The first large monastery (Great Lavra) was founded in 963 by the Trebizond monk Athanasius.

In the X – XIV centuries. 20 main monasteries appeared here (17 Greek, 1 Russian St. Panteleimon, 1 Bulgarian Zograf and 1 Serbian Hilandar), which do not depend on each other in their internal life and governance. The largest monasteries are the Great Lavra, Iveron and Vatopedi.

From the 11th century Close ties begin to be established between the Athos monasteries and Russia, which had a great influence on the development and formation of the Russian Orthodox Church and Russian monasticism.

In addition to the main monasteries, among the monastic institutions on Athos there are also: monasteries (consisting of several buildings, each of which is inhabited by monks, the center of the monastery is the kyriakon - a common church), kalivas (a small group of monks with a small temple or chapel; power over it belongs to not to the monastery, but to the monastery on whose territory the kaliva is located) and cells (separate estates of monks - small living quarters with plots of land; the internal life of the cells is established independently of the monastery).

The general affairs of the Athonite monasteries are managed by the Sacred Kinot of the Holy Mountain, located in the administrative center of the peninsula - Kareya. Kinot consists of representatives from all 20 main monasteries. The chairman of the Kinot is the Prot of the Holy Mountain.

Hesychasm and the Kollivad movement. The departure of Byzantine monasticism from the ideals of hesychasm was associated with the development of crisis phenomena in many areas of the spiritual and cultural life of the Greeks in the Ottoman era. There was a distortion of the religious consciousness of the common people. The Greeks had to defend Orthodoxy from the Turks. In the 17th century The West begins to have an increasing influence on the life of the Greeks, Protestant teachings penetrate. This led to the complete oblivion of the theological heritage of Gregory Palamas and his followers.

The revival of the ideals of hesychasm occurred in the 18th century. as a result of the Kollivad movement that unfolded on Athos. It was in the middle of the 18th century, as a reaction to the current situation, that a movement to renew church life arose on Athos, the main goal of which was a return to the patristic tradition, and the main source was the tradition of smart doing. The adherents of this movement were called Kollivads.

The movement of collivads is divided into two stages:

The first stage of the Kollivad disputes was marked by the aggravated issue of commemorating the dead. The reason for this was the construction of a new church in the monastery of St. Anna. Funds for the construction grew due to donations for the remembrance of the dead. As a result, the number of commemorated names of the deceased increased to 12,000. Commemoration on Mount Athos takes place exclusively on Saturdays. In this regard, it was decided to postpone the commemoration of the dead to Sundays. This innovation caused dissatisfaction among some of the monks; as a sign of protest, they began to leave the church during the commemoration of the dead on Sundays and holidays. Gradually, the number of monks who refused to commemorate the dead on non-Saturday days increased and the ironic nickname “kollivada” (from the word “kolivo”, which was blessed during the commemoration of the dead) was assigned to them. Soon the Kollivads began to be persecuted by the Athonite authorities and the Patriarch of Constantinople; they were accused of heresy and even of “Freemasonry.” The ideological inspirers of the Kollivads are the guide in the church of the monastery of St. Anna James of the Peloponnese, Athanasius Parios, Agapius of Cyprus, Metropolitan of Corinth Macarius Notaras.

Nevertheless, on the Holy Mountain there were many monks who supported the monks expelled from the monastery of St. Anna - later they themselves became collivates (for example, the monastic community of Skurtei, with which the Monk Nicodemus the Svyatogorets (1749 - 1809) would later have a close spiritual connection; the head of this community was Parthenius Skurtei).

In 1774, the Kollivads were officially condemned by most of the Athonite monks at the Council in the Kutlumush monastery and in 1776 by Patriarch Sophronius II of Constantinople (1774 - 1780). By decision of the Ecumenical Patriarchate, the founders of the Kollivad movement were declared deprived of Divine grace and sacred rites, and the commemoration of the dead was allowed on all days of the week, including Sundays.

The Kollivads did not obey either the decision of 1776 or the decision of the Kutlumush Council and continued to refuse to commemorate the dead on Sundays. Gradually, the main participants in the Kollivad movement (in particular, Athanasius Parios) were forced to leave Athos, thanks to which the ideas of Kollivads gradually spread throughout Greece.

The second stage of the movement was associated with the issue of frequent communion, and at the beginning of the 19th century. Kollivad disputes flared up with renewed vigor. The main reason for this was the question of frequent communion of the Mysteries of Christ. The most significant representative of the Kollivad movement at this time on Mount Athos was St. Nicodemus Svyatogorets. The reason for the emergence of disputes arose in 1804, when a letter from Nicodemus to the confessor of the Holy Mountain, Hieromonk Hierotheus, concerning the issue of frequent communion, was illegally opened and misunderstood. This served as a reason for new indignation against the collivads, including against Nicodemus. As a result, in 1807, a council was convened in Kareya from representatives of all 20 monasteries of Athos, which favorably reacted to the ideas of the collivads. Nevertheless, the situation was quite aggravated and the confrontation on Mount Athos finally weakened only by the beginning of the 1820s, and by the middle of the 19th century. almost completely disappeared. The movement spread to mainland Greece and mainly to the islands of the Aegean Sea.

Of course, the Kollivad movement was not limited to disputes about the day of remembrance of the dead or how often one should take communion. According to researcher S.N. Govorun, it has grown into an all-encompassing movement for a general renewal of spiritual life and a return to truly patristic traditions, the traditions of hesychasm. One of the main goals of the movement was an attempt to return to the true universality and catholicity of church consciousness, a way out of the isolation and self-sufficiency with which the Greek Church lived at that time.

Kollyvads sought the depth of spiritual life, rooting it in the great sacraments of the Church. In addition, it was a reaction to the crisis of theological and ascetic literature. The Kollivad movement aroused interest in the ascetic and contemplative works of the ancient ascetics of piety. That is why, as a result of the Kollivad movement, the anthology of mystical theology “Philokalia” appeared - a collection of ascetic texts prepared by Metropolitan Macarius Notaras of Corinth and edited by the Monk Nicodemus the Holy Mountain. The first edition of the Philokalia took place in 1782 in Venice. This book was translated into Slavic by the Monk Paisius Velichkovsky. For the first time in Russia, this book was published in 1793 in Moscow.

In the 19th century One of the largest monasteries on Athos was the Russian St. Panteleimon. Up to 2,000 monks lived here according to the cenobitic charter. The influx of Russian monks especially intensified after 1840, which set the Greek monks against the Russians who encroached on the Greek “hegemony” on Athos. In the 1870s. Athos was engulfed in a high-profile judicial “Russian-Greek Panteleimon trial” regarding the right to the property of the Russian monastery.

Throughout the twentieth century, the influx of monks and pilgrims to Athos has noticeably decreased, only recently Athos has again become in the eyes of the public the main lamp of Orthodoxy in the world, an example of intact monastic life, least affected by secular political processes.

Currently, all 20 main monasteries of Athos are active. They are stauropegial and sociable. The Russian St. Panteleimon Monastery has 55 brethren (2000).

From the editors of "Church Gazette":

We offer readers an article by the servant of God Eugene, who lives in Athens and is a parishioner of the True Orthodox Church of Greece under the primacy of Archbishop Chrysostomos II of Athens and All Greece. Being a spiritual child of the fathers of the Esphigmenou monastery on Mount Athos, the author talks about the history of the monastery and its current situation. The article was written for Church Gazette.

The Esphigmenu Monastery is located on the eastern ridge of Athos next to the Serbian monastery of Hilandar and is one of the ten largest cenobitic monasteries (Laurus) of St. Athos. It was recognized and approved by Kinot in the 10th century, but was built much earlier, in the 5th century, by Emperor Theodosius II under the foundation of his sister Pulcheria. A few hundred meters from the current monastery, the ruins of another, “old” Esphigmenu have been preserved; archaeologists date them to the 4th century. (!) after R.H. In the 16th century The monastery was destroyed twice by pirates and restored again. In the 14th century The abbot of Esphigmenu was the future Saint Gregory Palamas. In the XIX-XX centuries. The Russian presence was strongly felt here: with the support of the Russian Tsars, a new Church of the Ascension of the Savior and several paraecclesias were built - small churches located inside the square surrounding the monastery courtyard. If you walk around the monastery, you can see the old Russian art of icon painting, wall paintings, ancient icons, and icon cases. Almost all the old vestibules-paraecclesias of the monastery are of both Byzantine and Russian origin.

The deep meaning of the fact that Esphigmenu today represents a model of fidelity to Christ the Savior is especially significant for Russia, for the father of Russian monasticism, Saint Anthony of the Kiev-Pechersk (+1073, commemorated July 10/23) took monastic vows and labored in this monastery, from where he brought to the Russian Land the Rule of Faith and the image of true piety. His cell with a church built above it in the name of St. Anthony rises on the slope of one of the rocks next to the monastery. The Esphigmenites greatly reverence Saint Anthony, carefully keeping his cell clean, keeping intact the ascetic bed of the Rev. - the boards between the vaults of the cave. Icons of the Mother of God and St. Anthony hang on the walls and an unquenchable lamp burns. The Church of St. Anthony is also active, with icons of Russian origin.

The cathedral of the Esphigmenou monastery is honored on the Feast of the Ascension of the Lord (the patronal feast of the monastery). There are frescoes from 1806. The monastery library contains a huge number of ancient church manuscripts. Also, many relics of Saints are carefully preserved, for example, the foot of Mary Magdalene. There are valuable relics such as the Pulcheria cross and a mosaic icon of the Savior from the 7th century. The monastery is under the jurisdiction of the Old Calendar Synod of the TOC (G.O.Kh.) of Greece, under the omophorion of the current Archbishop G.O.Kh. of all Hellas by the Most Reverend Chrysostomos (Kiusis). Today, about 110 monks work in the monastery, led by the abbot of the monastery, Schema-Archimandrite Fr. Methodius.

Hegumen Esphigmenu schiarchim. Methodius with elderly monks

For a long time, Holy Mount Athos was under the rule of the Ottoman Empire. During the War of Independence of 1821, the Esphigmenite monks refused to hand over the rebel leader Emmanuel Pappas, who had taken refuge in Esphigmena, to the Turkish governor of Mount Athos, despite all the entreaties of nineteen other monasteries that collaborated with the Turkish ruler. After the heroic liberation struggle of the Greeks, with the participation of the Russian Empire, Athos received international status for a short time, but then its territory fell under Greek rule. Moreover, the primacy over the monasteries is still retained by the Patriarch of Constantinople, whose representative office is located in the capital of Athos - Kareya. The Greek government (represented by the Masonic President E. Venizelos) became a very noticeable factor of influence in the life of the Athos monasteries, and in 1920 this was supplemented by the apostasy activity of the Patriarchate of Constantinople, which adopted the new Gregorian calendar in 1923 and tried to impose it on Athos . After the First World War, the church hierarchy was very weak, both financially and, alas, spiritually, and could not resist the powerful pressure of secular leaders and their ideas. The Russian Empire fell, and Greek politicians placed their hopes on England. In 1924, the Vatopedi Monastery was the first to adopt the new calendar, and other monasteries, as a sign of protest against the new style, refused to commemorate the Ecumenical Patriarch. In 1927, under great pressure, a certain “compromise” was reached between the patriarchate and the Athos monasteries, which agreed to commemorate the patriarch. The agreement was reached in a very crafty way: the Patriarchate convinced the Athonite Brotherhood to preserve the old calendar, but at the same time begin to commemorate the Ecumenical Patriarch, leaving the decision on the calendar to the discretion of the future Pan-Orthodox Council. This calmed the inhabitants of Athos; however, all the monasteries agreed with this decision, but not all the monks. From that time on, the division began between the Athonite people into zealot zealots (the Greek word “zelotis” means “zealot”) and liberals, in solidarity with the apostasic, gradually turning into ecumenistic, policy of Constantinople.

Today, documents are widely known from the publications of the Greek Masonic magazine "Tectonas", which shows in photographs and real events that the Patriarchs of Constantinople, starting with Meletios Metaxakis, become active members of Masonic lodges and even receive high degrees of initiation (degree of leadership) in Freemasonry. Patriarch Meletios Metaxakis, upon taking office, declared: “I devote myself to the service of the Church from her first See, developing, as far as possible, closer and more friendly relations with the non-Orthodox churches of East and West, and intensifying the work of unification between us.” Subsequently, in 1923, a similar speech upon taking office as Archbishop of Athens was made by Meletios’ friend and like-minded man Chrysostomos (Papadopoulos), who introduced a new style in the Greek Church: “For such cooperation [with non-Orthodox] it is not necessary to have dogmatic unity, the unity of Christian love is sufficient ". The Patriarchs of Constantinople to this day, ending with Bartholomew Archondonis, are studying theology in the Vatican. Moreover, it is reliably known that every neophyte who enters the papal academy accepts Catholicism, according to the set of Vatican Rules. Apparently, then the false patriarchs again “accepted” Orthodoxy.

Joint ecumenical ministries of Patriarch Athenagoras of Constantinople and Pope Paul VI

The first crack in the relationship between the Esphigmenou monastery and the Ecumenical Patriarchate of Constantinople arose in the early 1960s, when the Pope met with the Patriarch of Constantinople and the Ecumenical Athenagoras (Spirou) for a joint ecumenical liturgy. In response to this, the Zealots of Esphigmenou, in their Appeal, openly and fearlessly before the whole of Athos accused the Patriarchate of connections with the Vatican and ecumenism. Many monasteries then expressed solidarity with the position of Esphigmenou, and, despite the fact that ecumenism was not yet officially anathematized by the council as a terrible heresy, the Athonites did not perceive such a disastrous “innovation” of Constantinople and open betrayal of the Patristic Canons. A dialogue began between zealots and liberals, many monks stopped commemorating the Ecumenical Patriarch. The patience of the Athonite people ran out in 1965, when Patriarch Athenagoras lifted the anathemas from the Roman Catholics. The monasteries, one after another, began to refuse to commemorate the patriarch.

On November 13, 1971, the Holy Assembly ("Hiera Synaxis") of Mount Athos - the governing body consisting of representatives of all the monasteries of the Holy Mountain in Kareya - decided: "In the matter of renewing the commemoration of the Ecumenical Patriarch, each monastery, as self-governing, must be free in choosing a course of action according to conscience." After the death of Patriarch Athenagoras and the election of Patriarch Dimitri Pandopoulos, who not only continued the policies of his predecessor, but even promised to begin an ecumenical dialogue with Islam, Esphigmenou decided to remain faithful to the resolution of 1971. Esphigmenou’s decision was joined by Archimandrites Andrei and Evdokim, the abbots of the monasteries of Sts. Paul and Xenphon. As a result, they were removed from their positions as abbots of the monasteries.

In 1972, Esphigmenou refused to pray together with the inhabitants of other monasteries in which the patriarch was commemorated, and was expelled from the representative bodies of Athos in Kareas. In the same year, they tried to expel his monks from the monastery by force. The monks locked themselves in the monastery, hanging a flag with the inscription: “Orthodoxy or death.” The abbot of Esphigmenu, Abbot Athanasius, announced to those who stormed the monastery that the monastery was mined. The besiegers decided that in this way the brethren of Esphigmenu were making their intention to blow up the monastery known, and they retreated. Despite the fact that Esphigmenou no longer had representatives in the governing bodies of the Holy Mountain since 1971, the Athos Brotherhood tried to interfere in the self-government of the monastery, thereby violating the decision of Hiera Synaxis of 1971.

In 1974, the Athonite Assembly (brotherhood) in Kareia nevertheless agreed to the illegal decision of the Ecumenical Patriarch to expel the abbot of Esphigmena Athanasius, as well as two members of the monastery council and his secretary. For the second time, the Patriarchate Committee for the Athos Brotherhood ordered the expulsion of the abbot of Esphigmenou, Hegumen Euthymius, and two monks in 1979. In both cases, the entire brethren of Esphigmenou turned to their “illegal” and “convicted” abbots with a request “not to abandon their orphans,” but to stay with them for the common struggle for Holy Orthodoxy. Now the authorities are trying to question the legality of the appointment of the current abbot of the monastery, Schema-Archimandrite Methodius, as hegumen.

Joint ecumenical liturgies of Patriarch Bartholomew of Constantinople and Pope Benedict VI

Last year, 2002, the inhabitants of Esphigmenu received a lawsuit accusing them of the following violations: a) refusal to commemorate the Ecumenical Patriarch; b) failure to comply with the decisions of the Patriarchate Committee on Athos Affairs in 1974 and 1979. about the expulsion of members of the brethren; c) refusal to participate in the Athos brotherhood through representatives.

In the September-October 2002 issue of the monastery's printed organ, Agios Agafangelos, the Esphigmeni fathers object to accusations based on a false interpretation of the Charter, the main law of the monastic organization of Athos. The new requirement for the monks of Esphigmen is completely absurd, namely, to replace the old antimensions they have with those consecrated by the current Patriarchs of Constantinople. In fact, most of the monasteries of Athos use antimensions consecrated before 1920 (the year of adoption of the Gregorian calendar), and newer antimensions consecrated by Orthodox bishops are also used. No other monastery except Esphigmenou was required to replace the antimensions!

The Athonite rules not only do not provide for the procedure for persecuting an individual monastery, but even prohibit discussing an “undesirable” monastery in correspondence; An individual monk cannot be brought to court; only the monastery in which he labors has power over him.

For its part, the monastery never violated the Athonite Charter, it promptly sent notifications about the election of new abbots, and maintains the required documentation.

Monks tonsured at Esphigmena are not included by official church authorities in the general list of monks of Athos ("monalogion") - thus, it is as if they are not among the Athos inhabitants in general, including among the Esphigmenites - they are not monks at all! If the persecutors are consistent, gradually the Esphigmenou monastery may be “annulled” and expelled from the Athos Brotherhood “due to the complete disappearance of the brethren.”

On the main and highest tower of the Esphigmenou monastery, a black flag with white letters “ORTHODOXY OR DEATH” has been flying for more than thirty years. Despite the fact that today all the monasteries of Athos commemorate Patriarch Bartholomew, the Zealot monks of Esphigmenou continue to profess loyalty to Christ, the Holy Canons, and their Synod of the TOC, commemorating its head, the Archbishop of the TOC of All Greece, His Eminence Chrysostomos (Kiusis), at the Holy Proskomedia.

The Holy Synod of the TOC of Greece, chaired by Archbishop Chrysostomos II

For this, Patriarch Bartholomew, using his influence on the Greek government, gradually isolated them from the world. The monastery more than once found itself surrounded by armed police. The central telephone exchange in Karei cut off the monastery telephone, the post office delayed his correspondence, all means of communication - be it land or sea - were blocked, and the besieged monks could not even leave the gates of the monastery to work in the garden. Doctors invited to assist elderly monks are still not allowed into the monastery, but in the monastery there are elders aged 100 years or more, sick and bedridden. Once on Greek television they showed a program about Esphigmena (the plot of which especially touched the hearts of many people), in which the correspondent asks an elderly sick monk bedridden: “How can you? You need a doctor!” And the elder, smiling an unusually kind smile, answers: “The doctor cannot come to me, they don’t let him in. But I have the Mother of God. She will heal me.” Deceased monks are buried without a death certificate issued by a doctor, as required by law, since they are not allowed to call a doctor from Kareya.

Two monks, now deceased, who never received a doctor

In 2002, when the police tried to take away the only monastery tractor, the young 25-year-old monk Tryphon tried to save it by driving it to a safe place at night. In the dark the car overturned. Tryfon's body was found in the morning, crushed by a tractor. The fingers of his right hand squeezed three fingers, apparently, the monk crossed himself before his death. Thus, in our time, the monastery found another new martyr.

Eventually, the monks were given an ultimatum: they were ordered to surrender the monastery's seal, relics and other property, including their own personal documents, and to leave the monastery by January 28, 2003. The monks rejected the ultimatum and sought help from Greece's highest administrative court, the Council of State, which two years later declared it had no authority to resolve the problem.

On November 24, 2005, the Patriarchate of Constantinople organized a daring attack on Konaki (the outer monastery - the representative office of Esphigmenu in Karea) by mercenaries dressed in robes. False monks, led by a certain Gabriel, armed with crowbars and sledgehammers, broke down the doors of Konaka, burst inside and brutally beat the Esphigmenites locked in the monastery. Four Esphigmen monks were hospitalized that day, and two of them ended up in intensive care with serious injuries. However, the court declared the True Orthodox monks guilty of violating the peace in Kareya and sentenced them to two years in prison. Of the nine monks convicted, six appealed and were found not guilty by the Thessalonica Court of Appeal on November 20.

The True Orthodox monks themselves were not present at the hearings; their interests were represented in court by a lawyer.

The monastery, meanwhile, was captured by Gabriel with mercenaries, declaring themselves “the legitimate brethren of Esphigmena.” Later, Bartholomew himself arrived and, “laying his stone,” blessed the new “legitimate” representation of Esphigmenu in Kareas. In an attempt to cover up their violent actions against the monastery of Esphigmenou, the patriarch and his executors in the Greek government began transferring all mail, bank accounts and real estate belonging to the monastery into the name of a new front brotherhood, which they also controlled. Help from the European Union is now coming to all monasteries, comfortable hotels for pilgrims are being built everywhere, and investments are being provided for the restoration of ancient monastery buildings. Financial assistance for Esphigmenu from the European Union goes to the false brotherhood. However, as the Esphigmenites themselves say: it is for the best, so as not to be debtors to the European Union.

On August 14, 2006, the monks of the monastery received summonses to the Greek court in Thessaloniki on strange criminal charges of “schism and heresy.” A hearing was scheduled for September 29, 2006 at the Greek State Criminal Court in Thessaloniki. The court acquitted the monks.

The “cooperation” between Patriarch Bartholomew and the Greek government (represented by Dora Bakkoyani, who is the plenipotentiary representative of the Greek state apparatus on Mount Athos) continues. It was under her control and authority that the monks were cut off from food, medicine, heating fuel, and medical care. There is evidence of the death of five elderly monks who never saw a doctor. The prosecutor of the Supreme Court of Thessaloniki, Vasilis Floridis, regularly calls for “the violent arrest and expulsion of the zealots from Esphigmenou.”

Blockade of Esphigmenou by Greek police

The persecution of the monastery intensified even more after a letter to the Patriarchate of Constantinople from the head of the Department of External Church Relations of the MP, Metropolitan Kirill (Gundyaev), who condemned the forced expulsion, in his words, of even “schismatics” from Athos. Another event added fuel to the fire: the abbot of the Russian St. Panteleimon Monastery unexpectedly began to commemorate Patriarch Alexy II of Moscow at the service, for which he later received a severe reprimand from Bartholomew in Karei. They found out about this in Moscow. Thus, the political confrontation between the Constantinople and Moscow Patriarchates played a useful role for Esphigmenu.

Prosecutor Floridis, through the newspaper "Simera" (dated May 24-25, 2008), burst out with anger at the Zealot monks, calling them schismatic fanatics, seeing in their actions "an example of the breakdown of the unity of the monasteries of Athos" and almost "a threat to the national security of the country "! At the same time, he noted that “Russian fanatic monks have already followed this example.” The Russophobic policy and “raiding” of Patriarch Bartholomew have been known since 1992, when seven zealot monks, led by the monastery leader Archimandrite Fr. Seraphim. The monks were not even allowed to take personal belongings and passports: they simply put everyone on a boat and took them beyond Athos, to Ouranoupolis. The monastery was under the jurisdiction of the ROCOR, all the monks were American citizens, so there was no connection with the MP, the monastery was simply occupied by the brethren pleasing to Bartholomew, appropriating for themselves all the valuables, relics and property of the monastery (we note in passing that the St. Elijah monastery on Athos, owned Russian Church Abroad, was captured by the Patriarchate of Constantinople precisely because the Russian zealot monks did not commemorate the heretical Patriarch of Constantinople; this seizure, by all indications, was carried out not without the influence of the Moscow Patriarchate, which a few years later, in the same violent way, seized the ROCOR monastery on St. earth, - editor's note TsV).

In the summer of 2008, Patriarch Bartholomew again gathered in Kareia the Sacred Assembly "Hiera Synaxis" of abbots and representatives of all monasteries, raising the question "head-on": about the expulsion of the Esphigmenites from the monastery and from Athos in general. Realizing that his actions have become public in Greece and abroad, Bartholomew tries to convince the assembly to voluntarily take his side and by a general decision (to divert responsibility from himself personally), expel the rebellious zealots, settling in the monastery the false brethren he had already prepared, led by false abbot Chrysostomos Katsoulieris (Gabriel's "militants" who had already captured Konaki in Kareas). But of the ten largest monasteries of Athos (which, according to the Athos Charter, have the right to the main vote), five abbots refused to support Bartholomew, openly speaking out about his “ecumenistic anti-Orthodox policy and brotherly love with the Pope.” Moreover, two of them threatened to “stop the commemoration if he doesn’t leave Esphigmena alone and doesn’t stop kissing the pope.”

Thus, the climate on Athos in relation to the monastery of Esphigmenou, which was not broken by enemies, became somewhat healthier. Although the unofficial blockade continues: medicines are not delivered, there is no electricity, the telephone is turned off, mail is not delivered, etc. And pilgrims and tourists who want to explore Holy Mount Athos and apply for permission to visit Esphigmena are told that “the monastery does not accept guests.” As a result, tourists are sent on a journey to other monasteries, although in reality Esphigmenou can accommodate up to 400 pilgrims.

But, despite this (according to my personal testimony), pilgrims who come to this monastery are incredibly warmly received by the Esphigmenu brethren, regardless of jurisdiction or nationality, the food in the refectory is very tasty (food and everything necessary is usually delivered secretly at night). The monks catch fish themselves from the pier with a fishing rod, because... The authorities took the boat away and do not allow them to go fishing in the sea. In Esphigmenu, the pilgrim truly feels under the Omophorion of the Most Pure Mother of God, which, according to the word of the abbot of the monastery, Schema-Archimandrite Fr. Methodius, helped and is helping them to withstand these difficult apostatic times.

Evgeniy Zelot, Athens,
parishioner of the TOC of Greece,
January 16, 2009

In addition to Athos, there are many temples and monasteries in Greece and Turkey

The Russian Orthodox Church notified parishioners that churches and monasteries of the Patriarchate of Constantinople are now undesirable for visiting. In addition to where many shrines are located under the auspices of Constantinople, “forbidden” temples are located in other places popular among Russians. We found out which cathedrals and monasteries we are talking about.

Monastery of St. George of Kudun

If the Orthodox from the bosom of the Russian Orthodox Church pray or receive communion in the churches of the Patriarchate of Constantinople, in confession (we are talking about “disobedience to the church”). If we are talking about priests, they will face punishment, which will be determined by their church leaders.

The main canonical territory of the Patriarchate of Constantinople is Türkiye and part of Greece.

Orthodox cathedrals in Turkey are concentrated mainly in Istanbul, formerly Constantinople.

The most famous, which Russian pilgrims always visited, is the Cathedral of St. George the Victorious. It is located on the Phanar itself, in the Compound of the Ecumenical Patriarch. The cathedral is especially revered because the relics of John Chrysostom and Gregory the Theologian are located there.

The largest Orthodox church in the city is no less popular - the Church of the Holy Trinity near Taksim Square. There is also a small chapel of the Church of Mary of Blachernae on the shores of the Golden Horn Bay and the most famous historical Church of Mary of Mongol, famous for the fact that a mosque was never created in it. There is also the Church of the Life-Giving Spring, at which is located the convent of the Most Holy Theotokos “Life-Giving Spring” - the burial place of the Patriarchs of Constantinople.

In addition, in Istanbul there are two “Athos courtyards”, in which pilgrims were located on the way to Saint Athos. Moreover, both farmsteads - Panteleimonovo and Andreevskoye - were always called “Russian”, since it was Russian believers who stayed here. However, both of them are under the jurisdiction of the Ecumenical Patriarchate. There is a church on the Panteleimon Metochion, located on the 6th floor of the pilgrimage building, its main attraction is a copy of the miraculous icon of the Vladimir Mother of God. Services in the courtyards are conducted not in Greek, but in Church Slavonic. At least that's how it was until now...

The Church of Saints Apostle Paul and Preacher Alipius the Stylite in Antalya, where services are held in Russian, was also banned.

In Turkey there are several active Orthodox monasteries belonging to the Patriarchate of Constantinople. They are found mainly on islands. Monastery of St. George of Kudun, built in the 10th century, on the island of Buyukada in the Sea of ​​Marmara. At least 250,000 pilgrims visit it every year.

On the island of Heybeliada there is a male stauropegic monastery of the Constantinople Orthodox Church of the Holy Trinity, with the especially revered skete of St. Spyridon.

In Greece, the jurisdiction of the Patriarchate of Constantinople extends to the dioceses of the so-called Dodecanese archipelago. That is, to all the temples on the islands of Rhodes, Kos, Leros, Kalymnos and Astypalaia, Karpaphos and Kasos. The core of the Patriarchate in Greece is the stauropegic monastery of St. John the Evangelist on the island of Patmos. And also two monasteries - Anastasia the Pattern Maker in Chalkidiki and the Vlatadon Monastery in Thessaloniki.

With Crete, which also falls under the jurisdiction of the Patriarchate of Constantinople, everything is not so simple. The fact is that the Cretan Archdiocese has the status of a semi-autonomous Church, which has its own Synod. And, although the Russian Orthodox Church also classified the churches of Crete as “forbidden,” Russian Orthodox Christians will still be sorry to “part with them.” Especially with the Church of St. Nicholas the Wonderworker in the Kotzifu Gorge and the main shrine of Heraklion - the Church of St. Titus.

The Seljuk era and the Crusades (1085 – 1291). In the second half of the 11th century. Seljuk Turks appeared in the Middle East. In 1081 they founded the Rum Sultanate with its capital in Nicaea (the state existed until 1307). The establishment of Seljuk rule did not entail a noticeable deterioration in the social status of local Christians.

The invasion of the Latin Crusaders, which began in 1096, became more threatening for the Orthodox. In 1098, the County of Edessa was founded on the territory of Syria by the Latins. Patriarch of Antioch John IV Oksit (1089 – 1100) was imprisoned. In 1098, the crusaders captured Antioch, and one of the leaders of the first crusade, Bohemond of Tarentum, gained power over it. In addition to the Latin state in Edessa, on the territory of the Patriarchate, the County of Tripoli and the Principality of Antioch arose. In Antioch itself a Latin see was founded, headed by a prelate. The Patriarchs of Antioch again began to be ordained in Constantinople and reside there. Very little is known about these primates; even many of the names of these high priests are in doubt. Almost all of them were from the Greek clergy.

Gradually, the rule of the Crusaders was undermined. The European crusaders, having alienated potential allies - Eastern Christians, were doomed to defeat in the fight against the Islamic world, which had much greater military and demographic resources.

In the 60s XIII century The Mamluk Sultan of Egypt, Baybars, carried out a series of conquests against the crusaders in Cilician Armenia. In 1268, his troops took Antioch - both the Latins and the Greeks were defeated. Tens of thousands of Antiochians were killed, the rest were taken into slavery. After the events of 1268, the Patriarchs of Antioch never returned to their former capital. The center of the Patriarchate, which became nominal, from the middle of the 14th century. moved to Damascus.

The era of the Crusades and the Mamluk invasion became a turning point in the history of the Patriarchate. Christians who constituted in the 11th century. the bulk of the population of Syria and Palestine, after 200 years turned into relict ethno-confessional groups.

Dominion of the Mamluks (1291 – 1516). By the end of the 13th century. all of Syria became part of the Egyptian Mamluk Sultanate. Mamluk religious policy in general was characterized by a much greater level of tolerance than was typical of previous Muslim dynasties. However, XIV – XV centuries. - these are the “darkest ages” in the history of the Antiochian Patriarchate, characterized by a general decline, in particular, the extinction of the chronicle tradition of Middle Eastern Christians, as a result of which very little is known about the church history of the Orthodox in Syria. Almost no information has been preserved about the Patriarchs of the first half of the 14th century.

In the first half of the 15th century. The Patriarchate was involved in the process of unification of the Western and Eastern Churches, which culminated in the Union of Florence in 1439. In 1443, Patriarch Dorotheos I of Antioch (1434/35 - 1451), along with the primates of Alexandria and Jerusalem, officially rejected the union with the Catholics.

By the beginning of the era of Arab conquests, the Antiochian Patriarchate numbered approx. 150 departments, including 12 metropolises. By the XIV – XV centuries. the number of dioceses, as far as the scant information from sources allows us to judge, did not exceed 15–20.

5.5. Ottoman period (1516 – 1918)

Following the final conquest of Byzantium (1453), a new power emerged on the territory of Asia Minor - the Ottoman Empire. As a result of the aggressive campaigns of Sultan Selim I (1512 - 1520) in 1516, Syria, and accordingly the territory of the Antiochian Patriarchate, was included in the Porte for 400 years. Only Mount Lebanon, with its predominantly Christian and Druze population, remained semi-independent from the Turks.

In the first centuries of its existence, the Ottoman state was distinguished by relative religious tolerance. Orthodox Christians in the empire enjoyed special privileges compared to other non-Muslim concessions. But in real life, these rights and privileges were constantly violated by the Ottoman authorities. Christians especially suffered during periods of political instability in the empire, during civil strife between local pashas, ​​clashes between Janissary factions and city riots.

During this period, urban Orthodox communities began to play a major role. They had a clear internal organization, headed by their own elite in the form of local clergy, heads of craft corporations, merchants and Christian officials of the Ottoman administration. These communities represented a real political force; they influenced the elections among the highest clergy, including the patriarch. The communities of Damascus and Aleppo played the greatest role. The rivalry of these groups often led to internal church unrest, when the Patriarchal throne was contested by proteges of different communities (for example, the confrontation between Joachim IV and Macarius I, which ended with the voluntary abdication of Macarius). Sometimes even the Ottoman authorities were involved in this struggle.

If the highest clergy, including the Patriarchs, were Greek, then the lower ones consisted of Arabs.

During the Ottoman era, at the turn of the 17th – 18th centuries. A new regional center emerged in the Patriarchate - Beirut, which became one of the main centers of Arab-Orthodox culture.

Suffering from the Ottoman yoke, the See of Antioch, in order to improve its financial situation, turns its gaze to Russia. In 1585 – 1586 Patriarch of Antioch Joachim V Dau (1581 – 1592) undertook a journey to Russia for alms to pay off the huge debts of his throne. Subsequently, he, together with other Primates of the Eastern Churches, confirmed the acceptance of the Patriarchal dignity by the head of the Russian Church.

Russian-Syrian relations flourished under Patriarch Macarius III (1647 – 1672). In 1652 - 1659 Macarius undertook a long journey, visiting Ukraine and Russia, where he met with many political and church leaders and negotiated financial assistance for the Antiochian Church. He was present at the Council of the Russian Orthodox Church in 1655. Macarius’s second trip to Russia (1666–1668) was associated with his participation in the meetings of the Moscow Council of 1666–1667. As a result, Patriarch Macarius received significant financial support from Russia, thanks to which he was able to get rid of debts and begin large-scale construction. However, after his death, ties between the Church of Antioch and Russia almost completely ceased.

Uniate split. Since the time of the Crusades, Catholic missions have operated in Syria. They relied on the support of the Lebanese emirs and the Maronite community, which traditionally focused on Europe. The main centers of Latin propaganda were the coastal Syrian cities and Aleppo, the center of transcontinental trade. With the growing power of the Western European powers and being under the rule of the Ottoman Turks, the Patriarchs of Antioch began to increasingly turn to the West for financial assistance. In 1631, Patriarch Ignatius III (1619 – 1633/34) formally recognized the primacy of Rome. Against the backdrop of increasing European influence in the Middle East, Uniate propaganda among Orthodox Arabs is gaining success. Part of the clergy also came under Latin influence: in 1683, Metropolitan of Tyro-Sidon Euthymius al-Sayfi (d. 1723) joined the union; Patriarch Kirill V (1672 – 1720) became closer to Rome.

The split took on clear forms in the 1920s. XVIII century, when in 1724 Metropolitan Seraphim Thanos was elevated to the Patriarchal throne under the name of Cyril VI, and immediately recognized the primacy of the pope. At the same time, the Synod of Constantinople ordained the legitimate Orthodox Patriarch Sylvester.

Thus, two parallel hierarchies emerged. The entire XVIII century. There were fierce clashes between Orthodox Christians and Uniates. The Uniates were not officially recognized by the Turkish authorities for more than 100 years.

During the Greek uprising of 1821, brutal persecution of Orthodox Christians intensified in all provinces of the empire. The Uniates, sensing a change in the political situation, became more active. Now it was not they, but the Orthodox who seemed to Porte to be potential traitors. In 1827, the entire Amid diocese of the Antiochian Patriarchate went over to the union due to oppression by the authorities.

XIX century At the beginning of the 19th century. Syria and Lebanon were captured by the Egyptian governor Muhammad Ali.

In the first half of the 19th century. under Patriarchs Seraphim (1813 - 1823) and Methodius (1823 - 1850), there was again an active attraction of finance from Russia. In 1842, Metropolitan Neophyte of Heliopolis and Mount Lebanon was sent to Russia to collect alms for the establishment of educational institutions in Syria and the construction of churches. In addition to rich donations, in 1848 the Russian Church provided the Church of the Ascension of the Lord on Ilyinka to the Antioch throne for the creation of a metochion in Moscow. In the 40s XIX century the number of Orthodox Christians increases from 60 to 110 thousand, which amounted to 8 - 9% of the total population of Syria; There were approx. priests. 280 – 300 people, bishops and metropolitans – 20 – 25.

In the middle of the 19th century. religious conflicts and pogroms of Christians began on an unprecedented scale in the Middle East. In Syria, contradictions between the Maronite-Latin, Druze and Orthodox communities intensified, accompanied by mass pogroms. The largest of these occurred in Damascus in 1860 - which began with a fight in the market between Orthodox Christians and Druze, it ended with the destruction (as a result of a 12-day fire) of a significant part of the Christian community of the city and the destruction of all churches. Christian casualties numbered in the tens of thousands. July 10 is currently celebrated in the Antiochian Orthodox Church as a day of remembrance for the victims of the Damascus massacre of 1860.

It should be noted that in the 19th century. The Orthodox peoples of the Mediterranean gradually restored their national church hierarchy. In the Antioch and Jerusalem Patriarchates, a struggle began for the return of hierarchs of Arab origin to the highest positions of the Church. This struggle in the Patriarchate of Antioch reached its climax in 1891, when the Greek party, with great difficulty, managed to achieve the election of its candidate, Metropolitan Spyridon of Tabor, to the Patriarchal See. However, in 1898 he was forced to abdicate, and the conflict between the Greek and Arab bishops flared up with renewed vigor.

In 1899, the struggle ended with the victory of the Arab group, which elected Patriarch Meletios (1899–1906), who was not recognized by Constantinople.

Since the end of the 19th century. The Patriarchate's connections with Russia were helped to maintain by the Imperial Orthodox Palestine Society, created in 1882. It set the task of creating a network of educational institutions in Palestine, Syria and Lebanon. Thanks to his activities in 1895 - 1910. 77 schools were opened in Lebanon and Syria for 10 thousand students. In 1900, a theological seminary was founded in the Balamand monastery, the education in which was based on Russian programs.

At the end of the 19th – beginning of the 20th centuries. The Patriarchate consisted of 13 dioceses; monasteries – 17 (of which diocesan – 12, stauropegial – 5); parish churches - approx. 400; the number of Orthodox Christians was approx. 160 thousand people

In 1918, the Ottoman Empire, having been defeated in the First World War, ceased to exist.

5.6. Patriarchate of Antioch in XX century

In the autumn of 1918, Syria and Lebanon were occupied by British troops. Under the terms of the Treaty of Versailles of 1919, these territories came under the control of France, henceforth bearing the status of French protectorates.

In 1923, the Lausanne Conference took place, according to the decisions of which, part of the territories of the Antiochian Patriarchate (Cilicia, Edessa, Mardin) became part of the Turkish Republic. At the end of the 30s. XX century French authorities transferred to Turkey the region of Alexandretta (Iskenderun) with Antioch, the ancient center of the Patriarchate. Since then, the Turkish name Antakya has been assigned to the city. This action (still not officially recognized by Syria) significantly worsened the situation of the local population.

In 1920, the French authorities separated from Syria the so-called Greater Lebanon (formerly autonomous Mount Lebanon), where the majority of the population were Christians, among whom Maronites loyal to France predominated. Meanwhile, Syrian nationalists, including part of the Orthodox community and Orthodox hierarchs, supported the plans of the Arab national liberation movement. Patriarch Gregory (1906 - 1928) managed to smooth out these contradictions. But after it in 1928, part of the Orthodox Lebanese advocated the creation of an independent Lebanese Church, arguing that church independence is a logical consequence of political independence. These aspirations were supported by the French authorities, but encountered persistent rejection by the Syrians. As a result of tense negotiations in Beirut and Zahle (1929), the parties were able to come to an agreement that the Patriarchal throne would remain in Damascus. The protracted procedure for the election of a new Patriarch ended only in February 1931 with the election in Beirut of the candidate of the Lebanese party, Metropolitan of Laodicea Arsenios (Haddad). At the same time, Metropolitan Alexander III of Tripoli was elected to the Patriarchal throne in Damascus. After Arseny's death (January 1933), he united the entire Patriarchate under his rule.

Patriarch Alexander III (1931 - 1958) took the position of Arab nationalism. In the 30s XX century a significant part of the Orthodox, together with Muslims, advocated for the independence of Syria, supported the Arab national movement. In 1940, the core of the Arab nationalist Baath Party was formed in Damascus, as a result of whose activities in 1941 France declared the formal independence of Syria and Lebanon, and in 1947 it finally withdrew its troops from these countries.

Despite the weakening of Russian-Arab ties after the October Revolution of 1917 in Russia, contacts between the Russian and Antiochian Orthodox Churches continued. In the year of the beginning of the Great Patriotic War, Patriarch Alexander III appealed to Christians around the world with a request for support for Russia and its people. In 1948, the Antioch courtyard, closed in 1929, reopened in Moscow. Patriarch Alexander III visited Moscow four times, participating in the enthronement of Patriarch Alexy I (1945) and the celebration of the 40th anniversary of the restoration of the Patriarchate (1958). In turn, Patriarch Alexy I in 1945, during a trip to the East, accompanied by the Patriarch of Antioch, visited Beirut and Damascus. Metropolitan Elijah Karam of the Lebanese Mountains came to the USSR several times at the invitation of Patriarch Alexy I.

After the death of Alexander III (1958), the oldest consecrated bishop, Theodosius VI (1958 - 1970), was elected to the Antioch throne. In 1959, he made a visit to Moscow (where he celebrated liturgy in the slave, Greek and Slavic languages ​​at the Epiphany Cathedral), and also visited Leningrad, Kyiv and Odessa. Under Patriarch Theodosius, the internal position of the Antiochian Orthodox Church was strengthened.

In 1970, Patriarch Ilia IV (1970 - 1979) was elected to the throne of Antioch, who made many efforts to strengthen the unity of the episcopate, clergy and laity. One of the most difficult was the problem of centralization of church government. In 1972, a new, now current Charter of the Antiochian Orthodox Church was adopted. The patriarch died suddenly in 1979, at the age of 65.

From 1979 to the present, the Antiochian Orthodox Church is headed by Patriarch Ignatius IV (Hazim) of Antioch and All the East. His Beatitude Patriarch Ignatius was born in 1920 into an Orthodox Arab family. In 1942, he was one of the organizers of the Orthodox youth movement, which developed in Lebanon and Syria during the Second World War. Since 1945 he studied at the Theological Institute of St. Sergius in Paris, in 1961 he was ordained Bishop of Palmyra.

Under the leadership of Patriarch Ignatius, reforms took place in the Antiochian Church that contributed to the renewal of monastic life, many new churches and monasteries were built, ancient monasteries were restored and opened. In Antioch (Antakya), the Cathedral of the Holy Apostles Peter and Paul has been restored. The most important success of the Patriarch was the opening of the Balamand University in Lebanon.

Patriarch Ignatius is actively developing contacts with other Orthodox Churches; for many years he was a member of the central committee of the WCC. As for recent visits, in January 2003, Patriarch Ignatius visited the Russian Orthodox Church. During the visit, meetings were held with Patriarch Alexy II, Russian President V.V. Putin, issues about the situation of Orthodox Christians in the countries of the Middle East, strengthening peace, countering terrorism, and the situation around Iraq were discussed.

The canonical territory of the Antiochian Patriarchate is Syria, Libya, Iraq, Kuwait, Saudi Arabia, Iran, South Turkey, a number of dioceses in Europe, the countries of North and South America and Australia.

The highest authority in the Antiochian Church in matters of religion, legislation and government is the Holy Synod of 20 metropolitans. It is presided over by the Patriarch, who exercises supreme executive power. His full title is “Most Beatitude Patriarch of the Great City of God of Antioch, Syria, Arabia, Cilicia, Iberia and Mesopotamia and the whole East, father of fathers, shepherd of shepherds.” The residence of the Patriarch is located in Damascus.

The Episcopate of the Antiochian Church has 32 bishops (2000), the number of believers is about 5 million people (2002).

Chapter 6. Jerusalem Orthodox Church

6.1. The emergence of the Jerusalem Church. Church Council of 51

According to the generally accepted tradition in the East, Jerusalem was founded by the king and priest Melchizedek, and was originally called Salem. Melchizedek brought the body to this city and buried it on Golgotha. Under King David (1004 - 965 BC), Jerusalem became the capital of the Kingdom of Israel, and approx. 935 BC it becomes the capital of the Kingdom of Judah. In the XI-X centuries. BC the city receives its architectural design.

Jerusalem underwent a series of external conquests - by the Assyrians, Babylonians, and Romans. Since it was here that the Savior lived, preached, was crucified, and then rose again, Jerusalem is traditionally called the cradle of Christianity and the mother of Churches.

The Church in Jerusalem arose in the very first years after the Resurrection of Jesus Christ. The founder of the Jerusalem Church is considered to be the Apostle James, the brother of the Lord, who was the first Bishop of Jerusalem until his martyrdom (63).

In 51, the Apostolic Council took place in Jerusalem (.). The Jerusalem community gave the world its first martyrs - Archdeacon Stephen and Apostle James. After being elected by the Lord Himself to the apostolic ministry, Saul, who became Paul, went to Jerusalem to receive approval for his preaching from the first Christian Church. Many members of the Jerusalem community became the first Christian missionaries, preaching the Gospel of the Kingdom to those near and far, to Jew and Gentile.

6.2. Jerusalem in the first centuries of Christianity and in the era of the Ecumenical Councils

During the First Jewish War (66 – 73), Jerusalem was ravaged by the troops of the Roman Emperor Titus Flavius ​​(41 – 81). In 70 AD, Solomon's Temple was destroyed. Later, Emperor Hadrian (117 - 138) built a pagan temple of Jupiter and a temple of Venus on this site. The city was renamed Aelia Capitolina. The indigenous inhabitants moved to Transjordan, and thus the Christian community ceased to exist. Over time, a new Church was formed in Aelia Capitolina, and its bishop until the middle of the 5th century. was under canonical subordination to the Metropolitan of Caesarea in Palestine (Church of Antioch).

The exceptionally difficult situation of Jerusalem, in comparison with other centers of Christianity, and the disasters befalling the city were the reason that the Jerusalem Church did not occupy its rightful place among other Churches.

The revival of Jerusalem began in the 4th century. thanks to the activities of Queen Helena and Emperor Constantine the Great, who returned the city to its name and built many temples associated with the earthly life of the Savior. Since that time, Jerusalem and the Holy Land have become a place of pilgrimage for Christians from all over the world. In 326, the Holy Sepulcher Brotherhood (Monastery of the Holy Sepulcher) was established, the purpose of which is to protect the Christian shrines entrusted to it.

The First Ecumenical Council (325) recognized the rights of the regional metropolitan for the Bishop of Jerusalem.

The Fourth Ecumenical Council (451) appointed the Bishop of the Holy City of Jerusalem to occupy an honorable fifth place in the diptych of Churches. At the same Council, the Primate of the Jerusalem Church was crowned with the title of Patriarch.

The Patriarchs of Jerusalem initially disputed the fifth place assigned to them, taking advantage of the authority of Jerusalem as the cradle of Christianity and the place of life of the Savior. But due to political processes, Jerusalem as a city did not have any noticeable influence on the life of Byzantium and was not even the center of the prefecture.

At this time and in subsequent centuries, Palestine was one of the centers of development of monasticism. Following the disciple St. Anthony the Great, Hilarion the Great (d. 372), famous ascetics labored here: Euthymius the Great (d. 473), Theodosius Kinoviarch (d. 529), Savva the Sanctified (d. 532), founder of the great Lavra, the charter of which is still ours today modern liturgical regulations. In the middle of the 5th century. in the Jerusalem Church it was approx. 10 thousand monks.

6.3. The fate of the Jerusalem Patriarchate in the Arab, Latin and Ottoman periods

A new period of testing began in 614, when Jerusalem was captured by the Persian king Khosroes. Many Christians were killed, captured or forced to flee, churches and monasteries were destroyed, valuables and shrines were looted. In particular, the Persians stole the Life-Giving Tree of the Holy Cross (returned in 628). In 638 - 639 Jerusalem was conquered by the Arab caliph Omar (627 – 638). From that time on, Palestine, like other eastern provinces of Byzantium, found itself under Muslim rule for a long time. This had dire consequences for the life of the Orthodox. On the conquered territory, the same orders were established as on other lands. Jerusalem maintained the closest connection with Constantinople. The Arabic language is penetrating among Christians, and the population as a whole is also becoming Arabized.

However, even in these difficult times, saints, ascetics, theologians, and hymn writers grew spiritually in the bosom of the Jerusalem Church, among whom was the accuser of the Monothelites, St. Patriarch Sophronius (c. 640), Venerable John of Damascus (d. 780) and Cosmas of Mayum - inhabitants of the Lavra of St. Savvas, Michael Sincellus and his students Theodore and Theophanes the Inscribed (IX century).

In 1077, Jerusalem became the prey of the Seljuk Turks, and from the end of the 11th century. The era of Latin rule begins. In 1099, participants in the first crusade took Jerusalem. The Latin Kingdom of Jerusalem arose on the territory of Palestine. At first, the new authorities did not seek to create their own “parallel” hierarchy in Palestine, but then the crusaders began to gradually replace local Orthodox bishops with Western clergy. Latin missionaries began to arrive. The Orthodox monastic brotherhood remained the custodian of the Holy Sepulcher. This situation remained until 1187, when Jerusalem fell under the rule of the Egyptian Sultan Salah ad-Din, who preferred that the Patriarchal See be occupied by an Orthodox Christian.

Latin rule gradually weakened. But the expulsion of the Crusaders from Palestine did not mean the elimination of the Catholic presence in the Holy Land. In 1333, representatives of the Franciscan Order returned to Jerusalem. In 1311, a new Armenian Patriarchate arose in Jerusalem, patronized by the Egyptians. And even earlier, in 1238, a Coptic archbishop appeared in Jerusalem, caring for the Ethiopian pilgrims and monks arriving in the Holy City. Thus, the Orthodox Patriarch of Jerusalem was forced to fulfill his high priestly ministry in conditions of coexistence within his ecclesiastical area of ​​several Christian denominations.

In the 70s of the XIII century. The Mamluk period began. Mamluk rule continued until the arrival of the Ottoman Turks at the beginning of the 16th century.

It should be noted that to study the history of the Patriarchate of Jerusalem in the 9th – 14th centuries. we have very little information. The poverty of sources sometimes does not even allow us to clarify the name of this or that Patriarch, not to mention their biography and activities.

With the beginning of Ottoman rule in Palestine (1517), the Church of Jerusalem suffered new trials. The Catholic presence gradually strengthened and expanded; Orthodox Christians in Palestine, as in other places, began to be oppressed by Muslims. The Christian shrines of Jerusalem and its environs became a gold mine for the Turkish administration. The Ottoman pashas established special duties on pilgrims (kaffars) for entering and leaving Jerusalem shrines.

From the middle of the 16th century. The Patriarchs of Jerusalem were forced to enjoy the support of the Patriarch of Constantinople and live in his jurisdiction; the Patriarchs of Jerusalem began to be elected exclusively from among the Greeks. Until 1534, the Patriarchs were of Arab origin. After the death of Patriarch Dorotheos of Jerusalem (1534), the Greek Herman was consecrated to the Patriarchal throne, after which all bishops' sees began to be replaced by Greeks. The patriarchs began to prefer to live in Constantinople rather than in Jerusalem. The natural consequence of this was the struggle that began in the Patriarchate between local Arabs and Greeks for influence in the Church. It also affected the Holy Sepulcher Brotherhood, which also began to become Hellenized, and by the 19th century. almost entirely composed of Greeks.

Thus, during this period, the Jerusalem Church, despite ecclesiastical autocephaly, lived for a long time under strong Greek influence, although the believers and lower clergy spoke exclusively Arabic. This, of course, hampered the development of church life in Jerusalem.

By the beginning of the 18th century. The Patriarchate consisted of 6 metropolises, 7 archbishoprics and 1 episcopal see. Some of these departments were of an absolutely nominal nature (they might not even exist as such). The fact is that the spiritual power of the Patriarchate wanted the Holy Land to have all the fullness of hierarchical orders and titles. All dioceses were very small in terms of territory and number of believers (from 100 to 400 people).

6.4. Patriarchy in XIX – XX centuries Establishment of the Russian Spiritual Mission in Jerusalem (1847)

The situation of the Orthodox in Palestine became especially complicated during the period of the Greek liberation uprising (1821 - 1829). It was the center of the national liberation movement, which pushed all the Balkan countries towards the idea of ​​independence. Seeing the excitement of the Greeks, the Ottoman Turks undertook persecution of all the Middle Eastern Patriarchates, and monetary exactions from Christians sharply increased.

The situation changed for the better with the establishment of Egyptian rule in Palestine (1833). The new ruler Ibrahim Pasha, the son of Muhammad Ali, showed generosity and justice towards Christians, abolished a number of illegal levies from Christians and taxes from church institutions.

At the beginning of the 19th century. The Patriarchs of Jerusalem - Anthimus (1788 - 1808), Polycarp (1808 - 1827) - repeatedly turned to the Russian Holy Synod for financial assistance. Using donations sent from Russia, Patriarch Athanasius IV (1827 - 1844) was able to open 5 public schools, a theological school, and pay off the debts of the treasury of the Holy Sepulcher Monastery.

Under the influence of Russia, in 1845, Kirill II (1845–1872) was elected Patriarch of Jerusalem - one of the outstanding hierarchs of the Zion Church, who made Jerusalem the permanent Patriarchal residence, he became the first after a long period to live in Jerusalem. The importance of the Jerusalem Synod increased (if earlier, since the 16th century, while living in Constantinople, the Patriarch could not enter into relations with his Synod, now the Patriarch actually, and not formally, became the full-fledged head of the Synod).

Patriarch Kirill resumed the construction of churches, opened several public schools, the first theological school, and established a hospital and a printing house in Jerusalem. In 1872, on the initiative of Constantinople, Cyril was deposed from the Patriarchal See, as he refused to sign the excommunication of the Bulgarian bishops, who declared their church independent of Constantinople. This fact once again testifies to the hegemony of Constantinople over all other churches.

During the Patriarchate of Kirill in the Holy Land, relations between Catholics and Orthodox Christians became strained. The activities of the papacy were aimed at strengthening its influence and control over the Holy Places. In 1846, the Latin Patriarchate of Jerusalem, created during the times of the Crusaders and possessing large funds, was restored. In 1847, hostile clashes occurred between the Greek and Latin clergy over the Cave of Bethlehem. Gradually, the conflict between Orthodox and Catholics acquired such visible forms that it served as the reason for the Crimean War (1853 - 1856).

Under Patriarch Kirill in Jerusalem, on the initiative of the Russian government, the Russian Spiritual Mission was established (1847), the main tasks of which were: supporting the devastated Jerusalem Church and strengthening Orthodoxy in Palestine and Syria and the spiritual nourishment of Russian pilgrims who came to worship the Holy Places. The first head of the Russian Spiritual Mission in Jerusalem was Bishop. Porfiry (Uspensky). Thanks to the activities of Russian monks, active preaching work was carried out among the Arabs in Palestine, many of whom converted to Orthodoxy. Russian missionaries also acquired plots of land (in Hebron with the Oak of Mamre, in Ain-Karem, on the Olivet, in Jaffa), where Russian churches and monasteries were built, the largest of which remains the Gorno Convent (in Ain-Karem) to this day. . Members of the Mission - among them the famous Archimandrites Leonid (Kavelin) and Antonin (Kapustin) - were engaged in scientific research activities.

After the First World War and the October Revolution in Russia, communication with the Holy Land was severed. In the 1920s The Russian Spiritual Mission in Jerusalem came under the jurisdiction of the Foreign (Karlovak) Synod. Only in 1948 the Mission was returned to the jurisdiction of the Moscow Patriarchate.

The significance of the Russian Spiritual Mission in the Holy Land lies primarily in the fact that it serves as an expression of the fraternal ties between Russia and Jerusalem, it carries out the service of Orthodoxy among many faiths in modern Palestine, and contributes to the development of pilgrimage trips to the Holy Places.

Under subsequent Primates of the second half of the 19th century. Activities continued to restore churches and a network of educational institutions.

As a result, by the end of the 19th century. The patriarchate began to have quite large incomes (including income from pilgrims, from estates assigned to the monastery of the Holy Sepulchre, from farmsteads in Russia - Moscow and Taganrog), but, paradoxically, the standard of living of bishops, not to mention the lower clergy, was extremely low. The parish churches were also very poor. According to Bishop Porfiry (Uspensky), often dilapidated icons hung in churches, there were no royal gates, the Holy Altars were made of ordinary stones, etc.

Number of dioceses at the turn of the 19th – 20th centuries. reached 15; the number of Orthodox believers reached 27.5 thousand people.

XX century. After the First World War, Ottoman rule ended, and the territory of Palestine passed into the hands of England - in 1920, England received a mandate from the League of Nations to govern Palestine.

In 1948, by decision of the UN General Assembly, the Jewish state of Israel was established. The direct consequence of this event was the ongoing Arab-Israeli wars to this day, and the territory of the Jerusalem Patriarchate was divided into two parts: one within Israel, the other within Jordan.

From 1981 to 2000 The Jerusalem Church was headed by Patriarch Diodorus I. Under him, active restoration work continued in the buildings of the Jerusalem Patriarchate, especially in the Church of the Resurrection of Christ, the Patriarchal school and priestly house were built in Aqaba (Jordan), and the destroyed monastery of the Archangel Michael in Jaffa was restored.

In 2001, the enthronement of the new Primate of the Church of Jerusalem took place - His Beatitude Patriarch Irenaeus I of Jerusalem and All Palestine, who today heads the Patriarchate. Patriarch Irenaeus (in the world Emmanuel Skopelitis) was born in 1939. He graduated from the Faculty of Theology of the University of Athens. In 1979 he was appointed Exarch of the Church of Jerusalem in Athens.

Connections between the Russian people and the Holy Land began immediately after the Baptism of Rus'. First of all, these connections were of a pilgrimage nature (for example, the “walk” to the Holy Land of Abbot Daniel in 1104 - 1107; the pilgrimage of the Russian princess St. Euphrosyne of Polotsk in 1167; the journey of Vasily Grigorovich-Barsky in the 18th century, etc. .).

In connection with the revival of the Russian Spiritual Mission and the Gornensky Convent in the second half of the twentieth century. Contacts between the Moscow Patriarchate and Jerusalem were resumed.

In 1989, the Jerusalem Metochion (Church of St. Apostle Philip) resumed its activities in Moscow. It operated in Moscow since 1818 and was closed in 1918.

In the spring of 1991, Patriarch Alexy II made a pilgrimage to the Holy Land. In 1997, he participated in the celebrations dedicated to the 150th anniversary of the establishment of the Mission.

In January 2000, in Jerusalem, Patriarch Diodorus received a delegation of the Primates of all Local Orthodox Churches for the joint celebration of the 2000th Anniversary of the Nativity of Christ.

The canonical territory of the Jerusalem Patriarchate is Israel, Jordan (ancient Decapolis), Syria, Arabia. There are Exarchs of the Jerusalem Patriarchate in Athens, Constantinople and Cyprus. The Archdiocese of Sinai, which has autonomous status, is also under the jurisdiction of the Church of Jerusalem.

The Patriarchate of Jerusalem is organized in the image of a monastic brotherhood. The Holy Sepulcher Brotherhood, of which the Patriarch is the abbot, includes all bishops, archimandrites, hieromonks and hierodeacons, monks and novices of the Patriarch. Members of the brotherhood fulfill the mission of guardians of common Christian shrines associated with the life of the Savior: the Church of the Resurrection, or the Holy Sepulcher, with Calvary and the Holy Sepulcher, the tomb of the Blessed Virgin Mary in Gethsemane, the place of the Ascension of the Lord on the Mount of Olives, the Cave of the Nativity in Bethlehem.

Bishops and senior archimandrites make up the Holy Synod, chaired by the Patriarch. The full title of the Primate is “His Beatitude Patriarch of the Holy City of Jerusalem and all Palestine, Syria, Arabia, Transjordan, Cana of Galilee and Holy Zion.” The residence of the Patriarch, the so-called Little Galilee, is located on the Mount of Olives.

The Episcopate of the Orthodox Church of Jerusalem has 23 bishops (2000). Believers - approx. 200 thousand (over 90% of whom are Arabs) (1996).

Within the Holy City there are a total of 18 monasteries and 4 nunneries, but most monasteries both in Jerusalem and elsewhere in Palestine do not have inhabitants: they are essentially farmsteads that receive pilgrims.

6.5. Sinai Autonomous Church

The Archdiocese of Sinai (Sinai Church) is represented mainly by the monastery in the name of St. VMC. Catherine, located on Mount Sinai at an altitude of 2600 m above sea level. Currently, a white flag with purple initials “AE” (Αγιά Εκατερινα – “St. Catherine”) flies over the monastery. The monastery was founded by the Byzantine emperor Justinian in 527. According to tradition, the Sinai Church is under the jurisdiction of the Patriarchate of Jerusalem.

At the Fifth Ecumenical Council, the Sinai Church received autonomous status, whose abbot bears the rank of (arch)bishop. Currently, the title of the primate is: “The Most Reverend Archbishop of Sinai, Paran and Raifa.” The monastery has a unique library containing more than 3.5 thousand ancient manuscripts - Greek, Syrian, Arabic, Ethiopian, Georgian, Chaldean, Glagoglitic and Slavic, containing many valuable and rare monuments of Christian writing. The most revered place of the Sinai monastery is the Burning Bush Chapel. It was here that Moses saw the burning thorn bush and heard the voice of God. At the monastery of St. Catherine, the oldest icons dating back to the 5th – 6th centuries, which survived the period of iconoclasm, have been preserved. In total there are approx. 2000 icons.

Here such saints as St. John Climacus (d. 649), St. Anastasius (d. 695), etc.

During persecutions and political unrest in the Middle East, the monastery served as a place of refuge for Christians and, above all, for monks. The Sinai monastery was an impregnable fortress for the conquerors - the height of the walls in some places reached 25 m. Until the end of the 19th century. pilgrims were taken to the Sinai monastery in baskets to a single window-shaped hole in the wall, which protected the monastery from various raids.

During the Ottoman era, the Sinai monastery, by virtue of the Sultan's firmans, enjoyed privileges: its inhabitants did not pay kharaj (poll tax), customs duties, the monks had the right to maintain one sea vessel under their own flag; the property of Sinai was considered inviolable by the Turkish authorities.

Russian tsars Ivan the Terrible, Alexei Mikhailovich, Ivan and Peter Alekseevich) repeatedly made rich donations to the monastery. In 1690, the monastery was granted a charter, according to which it received the right to be called Russian.

The monastery has several farmsteads in Turkey, Greece, Cyprus, Cairo, Faran and Raifa. From 1973 to the present, Primate of the Sinai Autonomous Church and at the same time abbot of the monastery of St. Catherine is the Archbishop of Sinai, Paran and Raifa Damian.

The Sinai Monastery, along with Mount Athos, is one of the main centers of ascetic monastic life, which makes it known to the entire Orthodox world.