KestonKeston NewsletterNewsletter No. 18, 2013

Andrei Semashkin, a champion sled team driver who is able to reach the isolated villages of Kamchatka, works as a missionary for the ‘Good News’ church Protestants in Russia Today by Roman Lunkin

Interest in religious faith, a product of years of relative religious freedom, are Russia’s religious boom in the 1990s lower than in Western Europe (Ukraine following the collapse of the Soviet is an exception). In this situation inter- Union, led to the revival of a whole raft est in ‘pure faith’ free from ideological of national traditions, religions and accretions was embodied in the devel- churches which became symbols once opment of a Protestant movement – a more of national pride, patriotism and a source of cultural values. However, Also in this issue: people’s knowledge of concrete church observances and religious practice in Armenian Apostolic Church. . . p.15 post-Soviet Russia was extremely lim- Fr Dmitri Dudko ...... p.21 ited. Statistics on church attendance in A Romanian Starets ...... p.23 the post-Soviet republics, even after 20 Fieldtrip to Kamchatka ...... p.38 Keston Newsletter No 18, 2013 Sir Sigmund Sternberg ...... p.43 1 Home News ...... p.44

new phenomenon for post-Soviet Rus- same number of groups and communi- sia. ties function without registration (Protestant spokesmen calculate that in In Russia and Belarus Protestants form reality the number is three times no more than 1% of the population higher). According to a rough estimate (from 1.5 – 2 million), in Ukraine there are about 8000-9000 non- about 5% (2 – 3 million) – and yet they Orthodox Christian communities and are beginning to play a constantly groups in Russia which involve about growing role in their country’s social two million people. As a rule all those and political life. Within the former who associate themselves with some Soviet Central Asian republics – Tadz- type of Protestant confession are prac- hikistan, Azerbaidzhan, Kazakhstan tising believers – for the majority in- and Turkmenistan – Evangelicals make volvement in such a group is a serious up no more than 0.5% of the total conscious decision. Furthermore, the population (from some tens of thou- level of religious observance is far sands to hundreds of thousands), but stricter than for religions which are they are socially active and often the ethnically and historically associated state authorities see in them the threat with Russia. 3 Statistics for 2012 enable of an ‘Orange Revolution’. 1 Officially us to see the development of non- in Russia there are about 4.5 thousand Orthodox Christian denominations registered ‘religious associations’ be- over a period of 20 years. The follow- longing to ‘non-traditional’ religions, 2 ing picture emerges from data for Sep- 80% of which represent various types tember 2012 collected by the Ministry of Protestant churches. About the of Justice: 4

RF CFR SFR NWFR VFR FEFR SFR UFR NCFR MJ

RF = Russian Federation FEFR = Far-Eastern Federal Region CFR = Central Federal Region SFR = Southern Federal Region SFR = Siberian Federal Region UFR = Ural Federal Region NWFR = North-Western Federal Region NCFR = North-Caucasus Federal Region VFR = Volga Federal Region MJ = Ministry of Justice

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Thus 18% of all registered ‘religious the following data from the Ministry of associations’ are Protestant. Pentecos- Justice also dated September 2012: tals form the largest group according to

Other strands include a variety of Prot- first). Exceptions are the North Cauca- estant churches which usually call sus Region and the Volga Region themselves either simply an where Protestants come third after the ‘Evangelical Church’ (or a ‘Christian Orthodox and Muslims. A trend no- Evangelical Church’ or ‘Christian ticeable since 2000 is the growth of Church’), or a church of Evangelical registered Muslim ‘religious associa- Christians, which can denote similarity tions’ which have pushed Protestantism to the Evangelical Christian-Baptists or into third place in Russia as a whole, to the Pentecostals. In addition, these according to Ministry of Justice statis- ‘other strands’ can include Methodists, tics (from the mid-1990s until 2012 Presbyterians and members of the Re- Protestants were in second place after formed Church. In the Urals, Siberia the Orthodox). and particularly in Russia’s Far East where there are not so many registered It should be noted, however, that the ‘associations’, the Protestant churches majority of Protestant congregations – make up a significant proportion of up to a third – do not get registered, them or are even more numerous than owing to the complex accounting de- Russian Orthodox ones. In these re- manded by the authorities and general gions where ‘traditional’ religions are distrust towards the latter. They prefer historically not as strong as in other to exist as religious ‘groups’. Alexandr areas, Protestantism is one of the lead- Kornev, President of the Evangelical ing forces in the religious field. Christian Missionary Union, observed (in an interview with the author in In almost all Regions of the Russian 2012) that a significant proportion of Federation Protestant churches come Protestant congregations – up to two second after the Russian Orthodox thirds – prefer to remain ‘in the shad- when comparing numbers of ows’, in the form of house groups in ‘associations’ (except for the Far East- order not to complicate their life ern Region where Protestants come (accountability and renting of premises Keston Newsletter No 18, 2013 3

Procuracy nevertheless examined the funding sources of the churches (mostly Protestant and Catholic churches), as well as those of NGOs and charitable founda- tions set up by churches.

The important role played by the evangeli- cal churches in the religious development Harvest Festival at Penza’s Living Faith charismatic church of Russia, particularly in the sphere of social were particularly complicated). Prayer work, has not so far been fully ac- houses were thus registered as private knowledged by the authorities and property as was the case during the society. The official attitude to Protes- Soviet period. The adoption in 2009 of tants owes much to Soviet religious a new Law on Non-commercial Or- policies dating back to the worst period ganisations, which applied general of the 1930s-1950s, which in their turn regulations on accountability to reli- relate back to the intolerance towards gious ‘associations’ (later these regula- ‘sectarians’ of tsarist Russia. Believers tions were simplified for the latter) of other faiths are seen as Orthodoxy’s made their position yet more compli- ideological opponents, their image is cated. The general political situation often blackened with Soviet stereo- associated with the growth of the Rus- types about ‘sects’, ‘sectarians’ and sian Orthodox Church’s (ROC) influ- their ‘leaders’, thanks to Russian Or- ence, together with the increased con- thodox anti-sectarian activists. Yet it is trol over NGOs dating from the sum- in fact Protestants who in many regions mer 2012, confirmed the be- lief of many Protestants that it was better to exist in the form of ‘house groups’. In spring 2013 religious ‘associations’ were subjected to widespread checks by the Procuracy in the context of a general ex- amination of all non- commercial organisations and the government’s search for potential ‘foreign agents’. Although ‘religious associa- tions’ were not subject to the Law on Foreign Agents, the Baptists in Volgodonsk (Rostov oblast) evangelise Keston Newsletter No 18, 2013 4

‘healings’ of drug addicts, alcoholics, cancer patients and AIDS victims in these churches and rehabilitation centres are not only possible in their eyes, but in the minds of believers – of pastors and converted former addicts and alcoholics – are seen as fore- ordained.

One of the largest Protestant centres organised by the Pen- Baptist children sing for the start of the new school year tecostal ‘New Life’ church at the Volgodonsk Christian School and led by Sergei Matevosyan is in the Kingisepsky district are able to challenge the Orthodox; of the Leningrad oblast. A well-known many people regard Protestants as organisation dealing with addiction believers with a faith which has been called ‘Exodus’, runs rehabilitation carefully thought through and is free centres alongside church congregations from ideology. mostly in the south of Russia (its leader is Eduard Deremov, a Pentecostal Protestant leaders acknowledge that if bishop). Drug addicts who have gone the church is to fulfil its spiritual through the rehabilitation process, earn ‘goals’, every believer must participate the trust of others within an ‘Exodus’ in civil society and help alleviate soci- centre by leading groups, and then ety’s ills. Almost every Protestant gradually join in the life of the church congregation organises groups of be- where they take part in worship and lievers to work with drug addicts, street start leading Bible study groups. Some children and in children’s homes and of them later become church leaders – old people’s homes. Alcoholism, drug indeed the majority of church leaders addiction and such social problems as in ‘Exodus’ are former drug addicts. poverty, abandoned old people and homeless children, are understood in One of the best known programmes for the light of biblical teaching: drug ad- drug rehabilitation during the first part diction is seen as a consequence of the of the decade after 2000 is a project Fall and many illnesses are associated called ‘Train to the Future’ which sent with the spiritual state of modern soci- Christians from city to city organising ety. Sin, sickness and the future anti-drug demos and educational semi- ‘rebirth in God’ are seen as stages in a nars. 5 Then a project called process which will inevitably bring a ‘Experience the Power of Change’ convert healing. The majority of those became famous: it aimed to link up all who head drug rehabilitation centres the Christian churches in a region, to speak about ‘miraculous’ healings share experience, to coordinate their which have taken place without the social work projects and publicise them help of medication. The many in the media. This met with opposition Keston Newsletter No 18, 2013 5

in a number of areas (in Arkhangelsk, eral Public Chamber (the Pentecostal Nizhni Novgorod, Lipetsk, Yaroslavl) leader, Sergei Ryakhovsky, is the main from the ROC which sent protests to and most active representative of reli- the Procuracy, leading to checks and gious minorities). At a municipal level bans on advertising Christian social members of Protestant congregations projects. 6 Despite such opposition, began to put forward candidates for the however, the Central Federal Region post of deputy or city mayor, and by recognised the Protestant rehabilitation 2010-2012 candidates who openly centres as the most effective in the declared their Protestant allegiance fight against drug addiction. 7 began to win elections. Protestant may- ors were elected in Togliatti (Samara An indication of Protestant social and oblast) and Nikolaevsk-on-Amur political involvement has been the (Khabarovsk krai) in 2012. formation of evangelical business groups since 2000, of business associa- These were historic events. In tsarist tions, various associations of Full Gos- Russia Protestants and Catholics (with pel businessmen, groups of entrepre- West European roots, mostly Germans) neurs and church clubs involved in were governors and city leaders, but in small and medium businesses, whose modern Russia this was the first time ethical standards and members’ mutual that any Russian Protestant had won trust mark them out from the rest of such important posts. The Protestant Russia’s business world. Efforts were Sergei Andreev was elected mayor of furthermore made to work out a politi- Togliatti during the second round of cal philosophy through regular semi- voting on 18 March 2012. According nars (http://evangelicals.ru/ ) and dis- to NG-Religia, 4 April 2012 (http:// cussions in the Russian Evangelical religion.ng.ru/events/2012-04- Council organised by the Pentecostal 04/3_protestant.html ) he had recently Church (the latter’s central body is served as Minister for Natural Re- called the Russian Joint Union of sources, Forestry and the Environment Evangelical Christians—RJUEC) in the Samara oblast and had headed which developed the view, now gener- the political party Right Cause’s re- ally held by Russian Protestants, that gional organisation. In one of An- democracy is closest to a Christian dreev’s interviews he explained his political and social structure. relationship with various political par- ties: ‘I belonged to the Union of Right After 2005 an increasing number of Forces, then to Right Cause. But when Protestants became involved in poli- Mikhail Prokhorov [billionaire busi- tics. 8 By the late 1990s the majority of nessman turned politician who resigned religious minorities – Catholics, Prot- as leader of Right Cause in September estants, Old Believers – were repre- 2011 and then contested the presiden- sented on the main state councils – on tial election in 2012. Ed ] was driven the President of the Russian Federa- out, I left a week later.’ He openly tion’s Council, and on many regional declared himself to be a Protestant and councils and commissions – and by was known to be the leader of a 2005 Protestants as well as Catholics ‘Living Word’ church in Togliatti by 2009 were represented in the Fed- which he had founded in 1993 (the Keston Newsletter No 18, 2013 6

Russian edition of Christianity Today came the director of a private stated that he came to Togliatti from St utility company. Thanks to Petersburg as a ‘New Life’ mission- technological expertise and an ary). However, there was opposition: ability to speak to large the Togliatti Review on 5 February crowds, acquired through this published a scare-mongering article sect, he has managed to influ- entitled ‘A sectarian Baptist is able to ence the citizens of Nikolaevsk become mayor of Togliatti!’ under the -on-Amur and win their votes banner headline ‘For faith! For the in the elections.’ 9 truth!’ while on the eve of the first round of voting on 4 March, advertise- This campaign against Pyotr Volynsky, ments containing the words ‘Baptists. however, initially backfired when New Life. 4 March. Togliatti expects many in the city were indignant at his change’ were ripped down. Andreev treatment and collected signatures in despite all won. his support. But in 2012 a criminal investigation was launched against In Nikolaevsk-on-Amur in the Far East him. the denomination of the mayor became a politically important factor when a The political involvement of Protes- mass campaign was organised against tants is particularly evident in Russia’s him. Pyotr Volynsky, a Pentecostal Far East where more evangelical representing the Just Russia party, won churches are registered than Orthodox a majority during the election in Octo- ones. For example, in Blagoveshchensk ber 2010, and came under fire from (Amur oblast) some of the deputies local elites with whom he had not man- (elected in the regions as independents) aged to find common cause. He was in the city Duma belong to the New soon accused of being a ‘sectarian’. Generation charismatic church, whose Recognising the strength and honesty leader Mikhail Darbinyan, commenting of this newly elected mayor and his on the role of Christians in politics, growing popularity, some powerful said to the author: elements within the city decided that he must be removed before the elections ‘The church does not ally itself for the Nikolaevsk district in 2013. with any political party; we Offensive anti-sectarian leaflets were have to fulfil God’s plan rather circulated with the provocative banner than the plan of a political headline ‘Watch out! Sectarians may party. People may not agree grab power and control of the econ- with a party, parties may not omy!’ before the mayoral elections in fulfil people’s hopes and be- 2010. The local press announced that come discredited. Further- the mayor belonged to a ‘religious sect’ more, United Russia is a state and Khabarovsk Express stated: party which has made some big mistakes at government level. ‘In the early 1990s Volynsky We vote for particular people, came to Nikolaevsk-on-Amur not for a political party.’ from Argentina as a preacher from a religious sect. He be- Darbinyan then added that the socio- Keston Newsletter No 18, 2013 7

tradition of tolerance. By 2008 a Consultative Council of Protestant Bishops and Pastors in Russia’s Far Eastern Federal Region was formed to which over 100 evangelical churches and groups now belong. In most major cities, and par- ticularly in the Far East and Siberia, the number of ac- Sergei Ryakhovsky tive members of Protestant churches number at the political situation in the Amur oblast very least a few thousand. was particularly promising for Protes- tants: After 2000 two camps became dis- cernible within the Protestant commu- ‘Here we are not treated as sec- nity: on the one hand, there were those ond-rate people because we are who support democracy, while, on the known for our high standards – other, those who advocate a traditional- in the way we present concerts, ist position. No individual confession prepare TV programmes etc. or union, however, can be said to rep- Public opinion approves of us. resent either of these positions since We do not feel we are in de- there are people from both camps in cline; we do not see ourselves most Protestant churches and unions. as American agents.’ But certain church leaders have be- come identified in the eyes of believers Some 1,600 km further west in Chita and government representatives as the situation is much the same: one of belonging to one or other of them: the largest Protestant churches, the Yuri Sipko, for example, former head Pentecostal church ‘Salvation in Jesus’ of the Russian Union of Evangelical with its pastor, Sergei Novikevich, has Christians-Baptists, (RUECB) supports established itself, while one of its a democratic line, while Sergei Ryak- church members, Igor Ten, has been hovsky, head of the RJUEC and mem- elected to the krai’s Duma as a repre- ber of the Russian Federal Public sentative for the United Russia party. Chamber and the Russian President’s ‘Salvation in Jesus’ as a body refused Council on Cooperation with Religious to support any particular party, al- Associations, holds to a traditionalist though during the elections United line. Russia activists tried to distribute their party’s campaign literature among the Yuri Sipko bases his views on the sim- church’s members. ple idea that Russia needs free citizens who have the right to expose govern- In general, the Protestant churches in ment failures and through genuine Russia’s Far East are an example of elections to choose officials who up- Christian unity, partly thanks to their hold the rule of law. In Sipko’s eyes a Keston Newsletter No 18, 2013 8

must do this: these in- clude Russia’s tendency historically to limit and suppress free thought; its lack of respect for the individual; the gov- ernment’s undermining of its own laws and statements on democ- racy; its self- justification and refusal to admit appalling past mistakes. ‘Honesty is the best political pol- icy,’ proclaims Sipko. Yuri Sipko (text on wall, Ephesians 4:4-6) He emphasises: love of liberty, an individual’s rights ‘First and foremost, if we don’t and freedoms, the importance of the speak truthfully about how individual and his opinions, are all things really are, we will not Christian values. According to him: break out of the closed circle of servility, we will not remedy ‘For Christians, Europeans or our lack of civil rights, so char- Americans, the value of the acteristic of Russia, our failure individual human being, the to respect the individual from liberation of a believer through cradle to the grave. The desire the Good News, as revealed by to oblige those in positions of God in the New Testament, are power seeps down even into the of primary importance. A free church. We would like to be human being naturally wants to allocated land for a church with- promote personal and social out all the usual problems – the wellbeing. God sent His Son fault-finding inspections and to save human beings – I am checks – while the immense convinced that democratic pressure put on pastors and convictions are based on this bishops forces them to capitu- Gospel message. Protestantism late.’ 11 has altered social relations because it acknowledges the Sipko views Russia’s unique character value of the individual.’ 10 in terms of culture, rather than as justi- fication for its own ‘special path’ Criticism of the government, from which sets Russia apart from other Sipko’s point of view, is a natural re- European countries. sponse of the Christian conscience since this helps society rid itself of Sipko comes from a long line of Bap- social and political failings. For him tists from Omsk. He became well- there are clear reasons why a person known in 2002 when he was made Keston Newsletter No 18, 2013 9

President of the RUECB, and even ‘The Putin-Medvedev problem when he retired after two terms in this is the lie which is used as a post he continued to be the most basic means of government. prominent figure within the Evangeli- Of course Putin and Medvedev cal-Baptist movement. Although, were the product of their time, unlike the Pentecostal leader Sergei brought up in a false godless Ryakhovsky, he was neither made a system whose cornerstone was member of the Russian President’s a lie, a system which hated the Council for Cooperation with Religious truth, banned it from the coun- Associations because of his critical try and allowed those who statements, nor did he did try to be- were not banned to rot within come a member of the Russian Federa- the walls of the Gulag.[...] I tion’s Public Chamber, this did not felt rather sorry for Medvedev. hinder his activity. He remained un- I always feel sorry for the weak compromising and continued to make and those who are insulted. bold statements in defence of the [...] The role of throne- churches, to write appeals to the Procu- preserver is insulting even for racy and to give interviews to the me- someone who is president. [...] dia. He who affirmed that until May next year [2012] power In his many statements Sipko has set remained in his hands, had out a broad and carefully considered already lost everyone’s respect, programme from a Christian democ- even the respect of those who ratic point of view. He has criticised tried to respect him. And I the government for incompetent re- tried.’ 13 forms and other Protestant leaders for their excessive loyalty to the govern- Sipko has never called anyone out onto ment; he has criticised Orthodox bish- the street to demonstrate, he has never ops for their efforts to introduce Ortho- pushed for revolutionary decisions, but dox courses into schools and Orthodox has simply spoken out as a citizen, clergy as army chaplains, as well as openly and on principle. Yet, because their refusal to promote dialogue with he has stood out as a dissident among other Christian confessions; he has Russia’s church leaders, he has become criticised the ROC’s connections with famous as, some would say, a radical government bureaucracy; and he has oppositionist. condemned the Ministry of Justice’s proposed legislation, which would Sergei Ryakhovsky, in contrast, bases limit missionary work, and its plan to his views on the need to compromise set up a Council headed by the anti- and to be flexible during a situation in sect activist Alexandr Dvorkin. 12 which democracy, in his eyes, is evolv- ing, so as to acquire some influence, After Medvedev in September 2011 even if only slight, on government. At made way for Putin to run in the 2012 the same time Ryakhovsky undoubt- presidential election, Sipko made a edly supports democratic values and most striking statement: the development of civil society. Criticism of government, he argues, Keston Newsletter No 18, 2013 10

Council for Cooperation with Religious Associa- tions where he is seen in the public eye, by the press and bureaucracy, to represent the whole evan- gelical community, al- though other Protestants – a Lutheran and an Ad- ventist – are also mem- bers. Thanks to his ef- forts to open a dialogue with the Moscow Patriar- chate leadership and his political support for the (Left to right) Vladimir Putin, Sergei Ryakhovsky President, Ryakhovsky in & Alexandr Semchenko at reception for Victory Day, 9 May 2005 was included in the should focus not on its failures and President’s list of members for the those of officials, of the President and Russian Federation’s Public Chamber Prime Minister, but on the general where he sits to this day. stupidity of the bureaucracy and par- ticular government institutions, as well Ryakhovsky uses his position to travel as on the failure of official religious round the country visiting Governors policy. Ryakhovsky almost never re- and helping churches in difficulty, on fers to socio-political problems apart whose behalf he writes letters and ap- from those directly related to the peals to the authorities which often churches (e.g. problems faced by con- bear fruit and have an effect on local gregations and their social work pro- officials. On a Federal level Ryak- jects). If he does make a statement, hovsky participates in television pro- then it is in support of government grammes and various public events, policy. For him the symbolic represen- some of which take place behind tation of all Russia’s Protestants and closed doors. His politically correct the presence of a Protestant within the statements and interviews are nearly political establishment have gradually always intended to show that Protes- become important ideological elements tants have serious proposals to make to in his thinking, and justification for the government on how to create a civil many of his actions and pronounce- society and to get rid of many social ments. ills. His strategy, which is not shaken by the discrimination against Protes- Sergei Ryakhovsky was born into a tants shown by some local officials, is Pentecostal family. In 1998 he became to support all democratic initiatives on the head of the Charismatic movement the part of the authorities, of the Presi- in Russia when the RJUEC was dent and government. This political formed. Since then he has led this position was clearly demonstrated by Union continuously, and in 2002 be- RJUEC’s response to the demonstra- came a member of the President’s tions following the elections on 4 De- Keston Newsletter No 18, 2013 11

cember 2011. Immediately after the from Ukraine’s ‘Orange Revolution’ elections Ryakhovsky expressed the are not at all popular in Russian Protes- hope that the new All-Russian People’s tant circles, although congregations of Front founded by Putin would pour the Ukrainian church ‘God’s Embassy’ fresh blood into United Russia 14 and have existed and continue to function then he criticised the demonstrators in Russia. In 2000 the majority of when he said: Protestant pastors supported Putin and a strong state. In 2012 Protestants, ‘In our country’s history there despite their democratic views, were have been times when people not a major element in the anti-Putin have wanted to change the demonstrations and did not swell the government through revolu- ranks of the opposition, although a tion, when almost the whole of large number of evangelicals, like the society believed this would rest of Russian society, recognise the lead to an improvement. In absence of the rule of law, the corrup- fact it all ended in tears. tion, the political system’s faults, the Nicholas II was possibly not lack of respect for individual rights and the best of tsars in the whole of freedoms, not to speak of the discrimi- Russia’s history; today’s gov- nation surrounding freedom of con- ernment may be at fault. But science. For this reason the majority of those who try “to rock the Protestant pastors both admire Yuri boat” are far more danger- Sipko’s bravery while at the same time ous.’ 15 recognising the importance of Sergei Ryakhovsky’s presence in the upper During Putin’s pre-election meeting echelons of power, if only because this with religious leaders on 8 February demonstrates that both government and 2012, Ryakhovsky stated that Protes- society have to come to terms with tants supported Putin’s candidacy for Protestants. The political views of the Presidency and criticised his fellow Protestants directly reflect what is hap- believers in Ukraine for their involve- pening in the country: most citizens ment in the ‘Orange Revolution’, understand that the current situation is while the day after he stated in an arti- unjust, but the majority support politi- cle on RJUEC’s website: cal stability.

‘We are ready to support many The influence of Protestants in society of the projects which were is particularly noticeable in a number announced today without wait- of national republics, from Adigeya in ing for the results of the elec- the south to Russia’s Far North, be- tions.’ cause of their mission to Russia’s in- digenous peoples. Unlike the Russian Accusations that Protestants are Orthodox who tend to ignore the im- ‘unpatriotic’, ‘spies’, ‘Western agents’ portance of national languages and and potentially dangerous, and sugges- customs, Protestant missionaries show tions that all Protestants are extreme respect for local traditions and use westernisers and democrats are not local languages in their work. This has backed up by reality. Ideas stemming made their missions particularly suc- Keston Newsletter No 18, 2013 12

cessful among a number of indigenous translated into these languages; wor- peoples, including the Yakuts, Kal- shippers wear national costume and myks, Buryats and those on the Kam- play traditional instruments during chatka peninsular. In Buryatia, for services. example, the Association of Christian Churches, headed by the Protestant The ‘Good News’ church’s missionar- bishop Viktor Kalmynin, is running ies say that the Koryaks are the most missions to the Buryats, while in Kam- receptive to their preaching partly chatka a striking example is the mis- thanks to their close-knit communities sionary work of the Full Gospel ‘Good and to their interest in the spiritual and News’ church among the Koryaks, supernatural. After a person is con- Aleuts and Eveni which is having a verted and shows through their behav- significant effect on this region. An- iour what a radical change has taken drei Semashkin, an Aleut, is a well- place, whole families often join the known member of the ‘Good News’ church as a result. The ‘Good News’ church in Kamchatka and a champion church has furthermore organised a sled team driver [see front cover. Ed ] conference at which members of in- who has founded new Christian con- digenous groups were able to talk gregations in Atlasovo and Esso as about how offended they had been by well as in other villages in the north of the attitude of the Russians: the Kor- Kamchatka. He and his wife have also yaks, for example, spoke about how the founded a centre for preserving the Russians had destroyed their traditional culture of Kamchatka’s indigenous way of life, had introduced alcohol into ethnic groups – the Koryaks, Itelmens, their communities with disastrous re- Eveni, Aleuts and Chukchi. sults, and had treated them like second- rate people. The conference provided Since 2000 the ‘Good News’ church’s an opportunity for them to forgive missionaries have managed to establish those who had hurt them and thus to be evangelical groups among the indige- delivered from a long-term psychologi- nous peoples in almost every northern cal burden. village and among the Aleuts in Nikol- skoe on the Komandorsky Islands, In Russia the participation of Protestant about 700 km east of Kamchatka. churches in the life of civil society is Each new group has a leader from one far greater than their numerical of the indigenous peoples. The ‘Good strength when compared to other reli- News’ church also runs missionary gious denominations, especially to the festivals every year, attended by their ROC which has vast resources. Protes- many converts, at which dancers and tants, many of whom are treated as an musicians from amongst the indige- unavoidable ‘evil’ in Russia, lead a nous peoples, wearing national cos- consciously well-ordered Christian life, tume, perform before crowds of people attending church services regularly, from distant villages. This church al- and participate in political life at all ready has more than ten pastors who levels. They are present in all parts of are Koryaks. Local congregations society – from the working class to the compose songs in the languages of the rich business class – and run social northern peoples; Christian hymns are work projects on an equal footing with Keston Newsletter No 18, 2013 13

the Russian Orthodox. (There are fewer free from ideology. In this sense they of them in intellectual and cultural will always be in ‘a minority’. Be that circles, although this is already chang- as it may, Protestants in Russia will ing.) Protestants attract those members continue to have an influence – and of society who are looking for a they will become active citizens in thought-through faith which can be those areas where the public and gov- applied to everyday life and which is ernment least expect it.

1 The ‘Orange Revolution’ took place in Ukraine from November 2004 to January 2005 during the presidential election when the run-off vote between the two leading candidates in November 2004 was deemed to have been rigged. Ed. 2 Since Russia’s 1997 Law on Religion was adopted, Russian Orthodoxy, Islam, Buddhism and Judaism are termed ‘traditional’ religions. Ed 3 For more detailed statistics on the current religious situation, see: Filatov, S. & Lunkin, R., ‘Статистика российской религиозности : магия цифр и неоднозначная реальность ’, Религия и российское многообразие . Сборник статей . S.B. Filatov (ed.) Moscow, SPB, Letnii Sad, 2012. 4 Data for 4 September 2012 from the Ministry of Justice (Russian Federation) includes information on all registered religious associations in the Russian Federation and on each main administrative area of the Federation. This information is available on the Ministry of Justice’s website at http://unro.minjust.ru/NKOs.aspx and includes data for the Russian Federation as a whole (RF), for the regions – Central Federal Region (CFR), Siberian Fed- eral Region (SFR), North-Western Federal Region (NWFR), Volga Federal Region (VFR), Far-Eastern Federal Region (FEFR), Southern Federal Region (SFR), Ural Federal Region (UFR), North-Caucasus Federal Region (NCFR) – and for those organisations which are directly registered with the Ministry of Justice (MJ). 5 Roman Lunkin, ‘Former drug addicts also have a future. Fasting and Prayer instead of Heroin and Marijuana’, NG-Religia , 2 March 2005, http://religion.ng.ru/printed/91492 6 See the official website of the project: http://www.sp-russia.ru/ 7 http://www.portal-credo.ru/site/?act=news&id=31919&cf=\ 8 For examples showing the involvement of Protestant churches in social and political life, see: Roman Lunkin, ‘Protestants and Political Conflict in Evrazia: Salvation of Souls and Controlled Democracy’, Религия и конфликт , Moscow Carnegie Centre, Rosspen, 2007, pp.175-222. 9 http://khabarovskonline.com/public/ deputaty_nikolaevska_na_amure_obyavili_voynu_meru_goroda_/ 10 Interview with the author, Russian Review , May 2005, www.keston.org.uk . 11 Ibid. 12 Alexandr Dvorkin is a leading anti-sect activist in Russia. Ed. 13 Interview published on www.Portal-credo.ru , 28 September 2011. 14 See S.V. Ryakhovsky, ‘United Russia must take note of society’s reaction to its policies and open a dialogue with other political parties’, Religia i pravo website, 8 December 2012. 15 Religia i pravo website, 9 December 2012.

Roman Lunkin works for the Institute of Europe (Russian Academy of Sciences) in Moscow and is a member of Keston’s Encyclopaedia team.

Keston Newsletter No 18, 2013 14

The Armenian Apostolic Church and Vernacular Christianity in Soviet Armenia

by Konrad Siekierski

Most studies on Christianity in the Mouradian 1990: 371). At this point USSR concentrate either on the content the AAC almost ceased to exist in the and implementation of official atheis- USSR. After the mid-1940s the situa- tic/secular ideology and legislation, or tion improved to a certain extent when on relations between the state appara- the policy which aimed to annihilate tus and religious organisations, includ- religious organisations was replaced by ing persecution of the latter. Such a limited acceptance of a number of focus could be said to imitate the con- ‘traditional’ churches, including the cerns about religion of Communists, AAC. As a result, the election of the acting, first of all, against the structural new Catholicos (Gevorg VI) was per- bases of religious organisations and mitted, the Ejmiatsin seminary was official manifestations of religious life. able to reopen and a few churches Meanwhile vernacular Christianity 1 – started to function ( Corley 1996a). that is beliefs, traditions and practices Further improvement was achieved which are not included within the under the leadership of the Catholicos teaching and control of official church Vazgen I (1955-1994), who reached a institutions, and which were often modus vivendi with the Soviet authori- ‘domesticated’ during Soviet times in ties, and Armenia was presented and families and local communities (see perceived as an oasis of religious free- Sources , p.19, Dragadze 1993) – dom, something rarely observed in seems to be a phenomenon somewhat many other republics ( Corley 1996b, overlooked by state atheist policies 2 Mouradian 1998). and almost absent in studies by West- ern scholars and human rights activists. The Keston archive contains articles This article aims to address this defi- written by visitors to Armenia and ciency, and advocates a more thorough press reports about the foreign visits of approach to this neglected subject. Catholicos Vazgen I which fit in with this picture. For example, one author After sovietization in 1920, Armenia entitled his report ‘An Island of Relig- like other parts of the USSR 3 experi- ion in a Sea of Communism’ ( Owen enced hostility towards religious or- 1983), another ‘Soviet Armenia and ganisations and the implementation of Georgia: Where Men Still atheist ideology. This policy reached a Pray’ ( Wilkins 1977). Yet another climax before the outbreak of World visitor described his impressions thus: War II with the assassination of the head of the Armenian Apostolic ‘a foreigner who travels across Rus- Church 4 (AAC) Catholicos Khoren I sia can easily conclude that the by the NKVD ( Corley 1996a: 9; Orthodox Church is now little more

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than a withered refuge for the eld- [...] it should be noted that this erly and eccentric: a trip through activity is of a nationalist rather the Caucasus leaves a different than religious character. [...] And impression.’ ( Kaiser 1972) this is why the Armenian Church is no longer subjected to persecution: At the same time Catholicos Vazgen I it lacks faith and does not oppose repeatedly told Western journalists the ruling ideology.’ ( Oganessian , during each of his foreign trips that undated) half of Armenian society were practic- ing members of his church, that 70- Under such circumstances, what re- 80% of Armenians had been baptised, mained comparatively vital were ‘grass and that the country was experiencing a -roots’ religious phenomena – venera- religious revival ( AKSA 1978; Decisive tion of local shrines and ‘home saints’, 1963; Religious 1975). 5 The impres- miraculous dream-visions and pilgrim- sive number of baptisms at the two ages 7 which were the source of peri- main monasteries of Ejmiatsin and odic social mobilization on a scale Geghard were quoted ( Schipler 1977; hardly achieved on the level of institu- Willis 1977), as well as the large num- tional religion. During the Soviet pe- ber of people attending church festi- riod, clergy usually distanced them- vals celebrated at these monasteries selves (perhaps involuntarily) 8 from (Kaiser 1972; Masters 1965). 6 These such mass gatherings and neither led shrines were also highlights in the itin- pilgrims to shrines nor participated in eraries of foreign visitors to Armenia, the rituals performed there. ( Corley serving as examples of religious free- 1996a: 36-37). dom ( Brien 1973; Kaiser 1972; Mas- ters 1965; Wilkins 1977; Willis 1977). Vernacular Christianity remained largely ‘invisible’ not only to the However, in spite of its important rep- church but also to Communist anti- resentative and symbolic function, the religious decision makers, to Western AAC’s presence in the everyday reli- organisations monitoring their policies, gious life of most Armenians was actu- and to academic inquiry. As a result ally restricted. Behind the distinct but written sources on such practices are lonely role of the Catholicos and reli- scarce – and this is reflected in the gious life in Ejmiatsin and a couple of materials collected by Keston. How- other places, there were in fact only a ever, press reports in the archive about few dozen priests, the number of open the visits to Armenia of foreign guests churches varied from less than 20 in usually devote at least a paragraph to the mid-1960s to about 30 in the mid- time spent in Ejmiatsin and/or 1980s ( Corley 1996b; Thatcher 1985), Geghard. At these places official and while no forms of religious education vernacular religion interwove as shown were permitted and parish life hardly in the following extracts: existed. According to Eduard Oganes- sian: ‘The next day I met His Holiness in his office and asked a lot of ques- ‘As a general assessment of the tions about the Armenian Church. activity of the Armenian Church, In conversation I mentioned that I Keston Newsletter No 18, 2013 16

had seen the previous day a num- and white pigeons whose turn ber of beribboned sheep being would soon come. “We don’t en- urged around the Cathedral. He courage it,” the priest told us. “It confirmed something of what I had was the people who kept it, not the already heard. The sheep were for Church.”’ ( Wilkins 1977). sacrifice. The clergy has no part in this. The animal is bought and the ‘If a boy is ill, his mother may take owner declares the reason for the him to Echmiadzin with some salt sacrifice. [...] The animal is then and a live sheep. The priest blesses decorated with ribbons and made to the salt, cuts the sheep’s ear, and walk three times round the church. makes a cross with sheep’s blood It is then killed and cooked and on the boy’s forehead. [...] Such friends bidden to the ritual can still be seen on holidays feast.’ ( Masters 1965) at the monastery [of Geghard]. On bushes around the monastery hand- ‘On Sundays in the baking heat of a kerchiefs have been tied by young four-month-long Armenian sum- women hoping that the gesture will mer, pilgrims journey east from the bring them luck in finding a hus- capital Yerevan to the 12 th century band.’ ( Schipler 1977) mountain monastery Geghard. [...] Travellers offer small animals for Although these quotations, like other blessing. If a chicken, it is sacri- similar records, offer only cursory and ficed, cooked over a wood fire, imprecise information they neverthe- eaten at the 10-ton natural picnic less give some insight into the praxis of tables scattered around iced-cold Armenian vernacular Christianity dur- roaring cataracts. If a lamb, only ing the Soviet period. Thus, when the ear is cut, the blood ceremoni- added to other sources, especially to ously daubed on the forehead of oral history, they may help to shed children.’ ( Brien 1973) light on this neglected phenomenon. For example, descriptions left by visi- ‘The Armenian Church is unique tors to Armenia confirm the central among Christian Churches in its role of the animal sacrifice madagh practice of animal sacrifice, and we within Armenian religious customs. were taken to the place near the Furthermore, the first quotation cathedral [in Echmiadzin] where (Masters 1965) provides an ethno- they are performed. We found two graphically significant variation in the brawny Armenian butchers skin- ritual: ribbons are tied to the sacrificial ning a sheep which was hanging animal. This action seems to represent suspended from a tree. [...] Sitting a fusion of madagh with another around was a family enjoying their widespread custom of tying cloth to own specially consecrated Sunday trees in sacred places. 9 lunch – according to a priest it is the custom to consecrate either the Travellers’ accounts have also recorded animal itself or the salt with which traditions which have already disap- it is eaten. Nearby on a table a peared. The institutional revival of the wooden cage held fluttering black AAC observable since Armenian inde- Keston Newsletter No 18, 2013 17

pendence has led to many changes, cultural transformations, seems to af- including the disappearance of such fect traditional beliefs and customs no customs as madagh from Ejmiatsin. less than the Soviet social engineering. This represents one small element in a For this reason thorough interdiscipli- process taking place in contemporary nary studies which manage to fill the religious life in Armenia whereby the gap in existing scholarship are needed. church increasingly interferes in ver- Without such studies future anthropo- nacular religion, sometimes giving it logical research on the modern reli- official approval and using it for its gious situation in Armenia will lack an own ends ( Siekierski 2010b), and appropriate historical contextualiza- sometimes opposing it and labelling it tion, while historical studies on the ‘pagan superstition’. This new situa- Soviet period will leave out an impor- tion, together with other contemporary tant element of popular culture.

1 Following Joyce Burkhalter Flueckiger, (2006: 2) I use the word ‘vernacular’ instead of the more widespread, but also highly contested, terms ‘folk’ and ‘popular’. 2 A Cheka report for 1920 records: ‘Our peasants and workers are still believers. It is impossible to eradicate faith from their heads immediately. [...] The only thing we can temporarily accept – and we do this now – are popular superstitions’ ( Mouradian 1990: 367-368). Planned as temporary, this concession generally remained valid throughout most of Soviet history (with the exception of particularly fierce anti-religious cam- paigns, especially during the 1930s and late 1950s to early 1960s). 3 For an analysis of the religious situation in Soviet Armenia, see for example: Alexander 1955; Corley 1996a, 1996b; Dadrian 1977; Mouradian 1990, 1998; Siekierski 2010a. 4 The AAC is an autocephalous church, belonging to Oriental Orthodox Churches. Arme- nians claim to have been the first to adopt Christianity as the state religion at the begin- ning of the 4 th century. The AAC has been a leading institution for Armenians during the past 17 centuries. Today in Armenia the AAC is the ‘National Church’ according to the Constitution, and its members amount to 90% of the population according to official estimates. Its leader – the Catholicos of All Armenians – resides in the monastery of Ejmiatsin, located not far from Armenia’s capital, Yerevan. 5 While Vazgen I reported invariably that the AAC was flourishing, his (initially very high) estimates on baptisms and church attendance did not show any growth over the 1960s-1970s. 6 See for example articles about the ceremony called the Blessing of the Holy Muron in 1976 ( Bauswein 1976; Historic 1976). 7 Generally speaking, places of pilgrimage – monasteries and churches (often ruined), chapels, khachkars (cross stones), home-saints, caves, springs, stones and trees can be found in great numbers across Armenia. Some of them are popular locally, while others attract pilgrims from a given region or even from all over the country. Such places usually have their annual festivals, but can also be visited on other days, depending on believers’ preferences. Traditionally, a ‘full-scale’ visit to a shrine includes lighting candles and other ritual actions (circling the place a number of times, tying pieces of cloth onto trees, sticking stones into walls), offering animal sacrifices – madagh (usually a lamb or rooster, cooked in a special way and shared with family members, neighbours and those in need) – and a common meal, often in the form of a picnic. 8 A similar situation could be observed in the Russian SSR. As Ulrike Huhn shows, in the period between World War II and Stalin’s death (coinciding with the period of Gevorg

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VI’s reign) Orthodox pilgrimages were permitted by the Soviet authorities, but no priests were allowed to take part ( Huhn 2012). 9 The author has observed another example of such interweaving at a shrine in northern Armenia, where roosters’ heads and legs were tied to the branches.

Sources AKSA 1978 AKSA, 1 December, typescript, Keston archive, Keston Center for Religion, Politics & Society. Alexander, Edward 1955 ‘The Armenian Church in Soviet Policy’, Russian Review , 14 (4) pp.357-362. Bauswein, Jan-Jaques 1976 ‘Armenian Celebration’, One World , November, pp.7-9. Brien, Alan 1973 ‘Alan Brien in Russia’, Sunday Times , 1 July, p.32. Burkhalter Flueckiger, Joyce 2006 In Amma’s Healing Room: Gender and Vernacular Islam in South India , Bloomington, Indianapolis. Corley, Felix 1996a ‘The Armenian Church under the Soviet Regime, Part 1: The Leader- ship of Kevork’, Religion, State and Society , 24 (1), pp.9-53. 1996b ‘The Armenian Church under the Soviet Regime, Part 2: The Leader- ship of Vazgen’, Religion, State and Society , 24 (4), pp.289-343. Dadrian, Vahakn 1977 ‘Nationalism in Soviet Armenia – a Case Study of Ethnocentrism’, G. Simmonds (ed.) Nationalism in the USSR and Eastern Europe in the Era of Brezhnev and Kosygin , Detroit, pp.201-258. Decisive 1963 ‘Decisive Leader of the Armenian Church’, The Times , 9 October. Dragadze, Tamara 1993 ‘The Domestication of Religion under Soviet Communism’, C. Hann (ed.) Socialism: Ideals, Ideologies, and Local Practice , London. Historic 1976 ‘Historic Celebrations in Armenia’, Church Times , 8 October. Huhn, Ulrike 2012 ‘Mit Ikonen und Gesang oder: ein Bischof auf der Flucht vor seinen Kirchenvolk. Massenwallfahrten in Russlang unter Stalin und Chrušcev’, Jahrbuch für Historische Kommunismusforschung , Ber- lin, pp.315-333. Kaiser, Robert 1972 ‘The Church That Nearly Died’, The Guardian , 4 January. Masters, William 1965 ‘A Visit to the Holy City of Etchmiadzin’, 23 April.

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Mouradian, Claire 1990 De Staline à Gorbachev, l’histoire d'une république soviétique: L'Arménie , Paris. 1998 ‘The Armenian Apostolic Church’, P. Ramet (ed.) Eastern Christian- ity and Politics in the Twentieth Century , Durham, pp.353-374. Oganessian, Eduard ‘The Armenian-Gregorian Church Today’, typescript, Keston archive, Keston Center for Religion, Politics & Society. Owen, Richard 1983 ‘An Island of Religion in a Sea of Communism’, The Times , 11 January, p.24. Petrosyan, Hamlet 2001a ‘Symbols of Armenian Identity’, L. Abrahamian, N. Sweezy (eds) Folk Arts, Culture, and Identity , Bloomington, Indianapolis, pp.33-39. 2001b ‘The Khachkar or Cross-Stone’, L. Abrahamian, N. Sweezy (eds.) Armenian Folk Arts, Culture, and Identity , Bloomington, Indianapolis, pp.60-69. Religious 1975 ‘Religious Revival in Armenia Reported’, Church Times , 27 June. Shipler, David 1977 ‘Religion Still Strong in Soviet Armenia’, Armenian Weekly , 25 June, p.9. Siekierski, Konrad 2010a ‘Ksi ęż a i komisarze: Ormia ński Ko ściół Apostolski w czasach władzy radzieckiej’, P. Adamczewski (ed.), Konflikty na Kaukazie Połud- niowym , Pozna ń, pp.17-35. 2010b ‘Vstrecha u dereva: Dub polkovodtsa Vardana i politika simvolov v sovremennoi Armenii’, L. Abrahamian, P. Avetisyan (eds) Avanda- kane ev ardiakane hayots mshakuyt‘um, Yerevan, pp.273-287. Thatcher, Gary 1985 ‘Armenian Bishop Quietly Preaches Religion in an Atheistic Land’, Christian Science Monitor , 12 January, p.8. Wilkins, John 1977 ‘Armenia’s Religion’, The Tablet , 6 August, pp.741-742. Willis, David 1977 ‘Soviet Armenia and Georgia: Where Men Still Pray’, Christian Science Monitor , 26 December, p.6.

Konrad Siekierski is a doctoral candidate at the Institute of Archaeology and Ethnogra- phy, National Academy of Sciences of Armenia, and at the Institute of Eastern Studies, Adam Mickiewicz University, Poland. His research interests concentrate on the religious situation in the post-Soviet Republic of Armenia, as well as in the Armenian diaspora.

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Review Fr Dmitri Dudko

The Last Man in Russia and the Struggle to Save a Dying Nation. By Oliver Bullough, Allen Lane, £20, (978-1-846-14373-1) ‘The evil that men do lives after them, pernicious drug leading to a mental The good is oft interred with their breakdown. After all, at the same time bones.’ the KGB was incarcerating dissidents in mental hospitals So said Brutus of Julius and subjecting them to be- Caesar. With Fr Dmitri haviour-changing injections. Dudko, the opposite is true, yet he tried, under threat of Keston followed these heroic further imprisonment at the – and later tragic – events in hands of the KGB, to undo detail and the world’s press all the good he had done. often quoted us as the source of the information which He was one of a handful of streamed out of the Soviet priests of the Russian Or- Fr Dmitri Dudko Union in samizdat. The index thodox Church who had to Jane Ellis’s great book, stood heroically against state atheism. The Russian Orthodox Church: A Con- His outspoken sermons, especially his temporary History has no fewer than question-and-answer sessions at the sixteen references to Fr Dmitri in the end of the liturgy, drew thousands and index, many of them several pages influenced a generation of young peo- long. The extensive file on him now ple in the 1970s. Yet he betrayed his held in our archive at Baylor Univer- followers and renounced his conduct in sity would, in itself, provide enough an infamous TV interview on 20 June information to form the basis of a 1980. In a subsequent article in Izves- book, and indeed Oliver Bullough in tia he confessed to being a criminal, to his magnificent biography graciously betraying the Soviet state and his own acknowledges the extensive help hierarchy. He rejected what he had Keston provided. preached, what he had written and the friends, both foreign and Russian, who As a teenager, Fr Dmitri suffered under had supported him while he was being the German occupation and was later persecuted. In the 24 years up to his unjustly accused of collaboration. At death in 2004 he never regained his the age of 26 he was imprisoned for former influence – indeed, he flirted eight and a half years for allegedly with anti-Semitism and ultra- writing an anti-Stalinist poem. He had nationalism. This was such a direct to wait until he was in his mid-thirties reversal of his earlier insistence in his before he could become a student at sermons and writings on the equality of one of the recently reopened theologi- all humanity that the suspicion remains cal seminaries. Subsequently, follow- that he was subjected to some kind of ing ordination to the priesthood, he Keston Newsletter No 18, 2013 21

claimed that no week of his life passed him in a letter to Archbishop Vasili of without harassment by the KGB. Brussels as saying: ‘I have never suf- fered such torments as now. I now In his ministry, both in his sermons and know from my own experience what his samizdat writings, he often seemed hell is. I am ready to do anything to to be pushing his activities to the limit correct the situation, but I don’t know to see how far he could go, so his con- how.’ stant harassment was no real surprise. In 1975 both his legs were broken in a How exactly did the KGB break him? horrific car accident, almost certainly Someone said he looked as though he engineered by the authorities. Worse, had descended from heaven to the TV he was constantly criticised, even be- studio, rather than having come straight trayed, by his own church leaders. A from the hell-hole which was the Le- letter from his bishop accused him of fortovo gaol. Alyona Kojevnikov, who ‘systematic inclusion in his discussions reported the interview for Keston, said and sermons of political material of an he ‘looked like a condemned man’. anti-social character, including tenden- Bullough could not trace any copy of tious criticism of the life of our state’. it. One certainty, though, is this. As I These are the same bishops, Bullough wrote in my obituary of 2004: ‘The tells us later, who now justify their greatest shame in this episode belongs conduct of church affairs during the not to Fr Dmitri, but to the duplicity Communist period. and brutality of the KGB itself.’ The triumph is that, over the next ten years, Fr Dmitri’s fearlessness struck a chord it would be the Christian faith which in a whole generation of young people grew, while the power of the KGB to and he baptised thousands who had break it waned. been brought up as atheists. In this, the power of his ministry lives on in his Oliver Bullough has written two books disciples. However shocked they were in one, seamlessly interwoven. He tells when he eventually betrayed them, Fr Dmitri Dudko’s story fully and in they did not abandon the faith. detail, but at the same time his field researches lead him to the places where Fr Dmitri immediately realised the his subject lived, worked and was im- enormity of his betrayal. In my obitu- prisoned. Simultaneously he records ary of Fr Dmitri for The Guardian I his impressions of Putin’s dying rural included a quote (not in Bullough’s communities, drowning in alcohol and book) which indicates the torment he a world removed from that of Mos- felt before his capitulation. Xan cow’s oligarchs. His characters leap Smiley, then a British correspondent in from the page: he is a fine writer. In a Moscow, had a conversation with Fr recent Church Times back page inter- Dmitri and reported him as saying: ‘I view (5 July), Bullough claims not to thought if I didn’t agree I wouldn’t be a believer, though few Christians live… Compared to the hell that I then have written about the Russian com- brought into my soul, anything even munity of faith with more sympathy torture or execution, would have been and insight. easier to bear.’ Later Bullough quotes Michael Bourdeaux Keston Newsletter No 18, 2013 22

Fr Arsenie Boca: Guide of Souls in Communist Romania

by Alexandru Popescu

On 28 November 2009, the 20 th anni- translation of this spiritual treatise. 3 As versary of the death of Fr Arsenie Boca Abbot ( Starets ) of Brâncoveanu Mon- (1910–1989), around 30,000 people astery, Fr Arsenie also inspired a pow- made the pilgrimage to his grave at erful neo-philokalic movement and was Prislop Monastery in the county of a spiritual guide to great numbers of Hunedoara, Transylvania, in the south people. Whilst completing his major west of Romania. Such pilgrimages book of pastoral guidance, The Path- occur each year way of the King- 4 and Fr Arsenie is Fr Arsenie was a unique phenomenon dom, he was also regarded as ‘the in the history of Romanian monasticism, expounding the saint of Transylva- that is, a figure of high monastic stat- Sermon on the nia’ by local people ure, of a kind that the Romanian Ortho- Mount in catechet- although he has not dox Church never had before him. ical lectures and yet been officially (Fr Dumitru St ăniloae) involving pilgrims canonized by the in practical farming Romanian Orthodox Church. 1 work. He gave spiritual and material help to the anti-Communist resistance He experienced the First World War in the F ăgăra ş mountains. and the formation of the modern state of Romania in 1918. Ordained as a Before, and soon after, the end of the deacon in 1935, he went as a pilgrim to war Fr Arsenie is known to have dis- Mount Athos and returned to serve at creetly ministered to the Romanian Brâncoveanu Monastery, Sâmb ăta de Royal family. 5 After the abolition of Sus, in Southern Transylvania, bring- the monarchy in December 1947 under ing with him manuscripts from the pressure from the occupying Red Philokalia, 2 a collection of ascetical Army, he was transferred in November texts originally written in Greek by the 1948 from Sâmb ăta de Sus to Prislop, a early Church Fathers. In 1940, during remote monastery in the south west of the Second World War, he was ton- Transylvania. 6 His protector, Metro- sured as a monk and ordained a priest politan B ălan, explained officially that in 1942 by Nicolae B ălan (1882-1955), Prislop Monastery had been taken over Metropolitan Archbishop of Transylva- by the Greek Catholics and burned to nia. Between 1945 and 1948 he initi- the ground on the orders of the Aus- ated and supported the translation of trian General Adolf von Buccow, mili- the Philokalia by Fr Dumitru St ăniloae tary commander and governor of Tran- (1903-1993), priest and professor of sylvania in the 18 th century, and then theology, who worked for over 45 recovered by the Orthodox; but it was years on a comprehensive Romanian deserted and needed to be restored.

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However, the Romanian Siguran ţa, i.e. Church, he continued unofficially as a Safety Police (precursor of the infa- spiritual director, church iconographer, mous Securitate founded in 1948 with and author of samizdat religious writ- help from the Soviet NKVD), had al- ings. After he retired in 1968 he started ready started to interrogate Fr Arsenie to paint the St Nicholas Church in Dr ă- about his alleged anti-Communist ac- gănescu, near Bucharest, and this took tivity and he was sent to the Danube him 15 years. 7 channel labour camp in 1950. After that he was moved to Sinaia Between 1951-1959 he was intermit- (formerly the residence of Romanian tently interrogated and detained in monarchs in the Carpathian mountains) political prisons, accused of having an to Schitul Maicilor (Nuns Skete) where anti-Communist allegiance. Months he spent the rest of his life as a recluse before the closure of the monasteries until his death. following Decree no. 410/1959, he was defrocked and forced by the Securitate According to Fr Arsenie’s information to leave Prislop Monastery which be- surveillance file, he was followed by came an old people’s home. He then Securitate informers, who supplied moved to the capital, Bucharest, and written reports about him, right up until was paid by the Church for various his last breath. For example the follow- jobs as a layman until he took his pen- ing informer’s handwritten report is sion. Between 1959 and 1989, for the dated 10 April 1989 and marked last 30 years of his life, while margin- ‘Strictly secret. Unique item’, meaning alised by the Romanian Orthodox there were no copies:

Today, date as above, I went to the domicile of the aforesaid Boca Zian- Vălean from Sinaia, 16 Nightingales Street, Prahova County, to check information provided by ‘Tâmplaru’.

On this occasion I established that Boca is paralysed and immobilised in bed. I have tried to discuss with him, but I could communicate with him only with difficulty because he has a facial paralysis and one can only barely understand what he wants to say. On the other hand, suffering from a heart condition, he is protected in order not to expose himself to physical effort and emotions.

In discussions with his carer, i.e. Sângeorzan Ioana, I was told that Boca does not receive visits and is under her permanent supervision. Because she was used by our Organization as an informer, she was given instruc- tions and the aforesaid Boca Zian-Vălean was assigned to her care.

Principal Officer, Major Cocârlea Constantin Ministry of the Interior, Inspectorate of Prahova County, Security of Sinaia 8

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During his first periods of imprison- covers his life up until July 1945, less ment by the Securitate Fr Arsenie was than a year after the Soviet take-over of compelled to write down his life story. Romania. The following autobiography only

Autobiography

The undersigned was born vouched for me: I would he was better able to guar- on 29 September 1910 in have applied to study avia- antee my education. Vâtza de Sus, Hunedoara tion, but I was unable to do County, Transylvania. During my theological Primary school and studies the beauty of the Lyceum [High School] monastic life was revealed in Brad, where a certain to me and I wanted to inclination towards teach myself, as seriously loneliness and a preoc- as I could, especially in cupation with religious the mystical aspect of life. themes was noticed, During that time some even at that early stage characteristic features of my development. So, appeared in me: out of for example, I have a concern for my mother I book by Emmanuel tried gently to distance Kant, Religion within the myself from her, writing Limits of Reason , signed as little as possible, in the ‘Boca Zian, Class 4 hope that she somehow Lyceum’. On my ad- would ‘forget me’ and mission into High find it less difficult to School, I lost my father accept my becoming a who was a shoe maker monk. and a very good peda- Fr Arsenie Boca gogue to his son. I know to Since my departure from this day that he once pun- so, on account of poverty. Brad, I had put myself ished me for ‘wasting time’ As a result my contempla- under a certain austere – which I promised him not tive inclination won through discipline, the details of to do. I have not forgotten and in 1929 I applied to which were unusual. For that and it has helped me in study at the Theological example, I decided that, life many a time. Academy in Sibiu. while I was studying theol- ogy, I should avoid getting At the Lycée I enjoyed During this time I sold my acquainted with any young maths, physics, religion, art, parents’ home in order to be women, an aim I didn’t and music very much. able to continue my theo- achieve, because in that When I finished the Lycée I logical studies. I was also very year, 1929, the Minis- passed the Baccalaureate at given a grant. I did not dare try of Education allowed the first attempt. I was to ask for support from my girls to study theology, so I drawn to the positive sci- mother because she had was surrounded by female ences and could have fol- been divorced from my colleagues. But I did man- lowed my inclination had I father and I was put into his age not to meet young had the necessary resources care under the divorce set- women in town and this in or tutors who would have tlement. Because of his job spite of the fact that I was a

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member of the mixed choir the interests of study, or courses because of the in Sibiu conducted by Nico- when accompanied by student strikes and turmoil lae Oancea .9 teachers as for a musical which worried me, as they rehearsal. I didn’t dance and made me waste time and did I had to tackle the problem I have never learned how to not allow me to deepen the of training the will in order dance. In this I was follow- knowledge of anatomy and to control my senses. More- ing my father’s advice, even anthropology [...] The po- over, while studying com- more strictly now, as a litical student movements paratively the mysticism of theologian, and I could not made an unpleasant impres- various religions, I was even envisage doing these sion on me: I never actually eager to discover, through things. I was perfectly indif- joined the student strikes or personal experience, what ferent to and unaware of movement, nor had I the part is played by the will in other people’s lives outside right to do so, because the the domain of psychological the world of theology. Academy of Fine Arts was and biological life. I was not part of the University interested to see if it was All my interests were, and [...]. true what books affirm have remained until now, internal rather than external. about reflex actions and I was working very hard at From early boyhood I dis- instincts, considering them the painting workshop. liked talking. I even chose as independent of the will During the spring I would and the control of con- my monastic name because 11 go there at five in the morn- sciousness. However, my Abba Arsenios had chosen ing and return to the semi- personal experience con- to observe the habit of nary in the evening for vinced me that the action of silence through which he supper. I spent three years will and consciousness can attained inward perfection. at the seminary to make prevail over instinct and The thesis I submitted at the sure I didn’t ‘waste time’. reflex actions according to a Theological Academy sum- Other students who were certain variable. marised my aspiration to- members of the right-wing wards that inner personal Legionary movement used I was helped in these reflec- perfection and was entitled to come there from time to 10 tions by Mircea Eliade ‘Striving after Spiritual time and invited us to their who at that time was study- Life’. I completed my theo- meetings. I never went. I ing Oriental religions in logical studies in 1933. was totally absorbed in Calcutta where he had been study and I did not have sent by the University of During holidays I used to time to waste. (The beating Bucharest. Some of his paint and painting extended received in my childhood to studies were published in my education because, stop me wasting time acted the Journal of Philosophy in when Metropolitan B ălan as my guardian angel.) Bucharest and I had access found I had a talent for this, to them. I was interested in he sent me in the following all these articles and in year 1933-34 to study at the I was studying long hours. testing them out with a view Academy of Fine Arts in The remaining free time to becoming a monk. Bucharest, where I re- was spent at the seminary mained for five years. I was reading and discussing I abstained from taught by painters such theology with another col- 12 ‘expeditions into the city’ Francisc Şirato and Costin league who was a student at choosing to stay in the Petrescu, 13 and by profes- the Conservatoire. Once, seminary, despite the open sors from the Faculty of because I very much liked gates. I would not go out Medicine such as Dr Fran- the mystical writings of St into town with colleagues cisc Rainer. 14 I was often John of the Ladder, I trans- lated these into Romanian unless this was required in unable to attend the medical

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over five months. It helped nian and Greek govern- me about their problems. I a lot to confirm my convic- ments. awakened to find myself a tion that I should become a spiritual father for many monk [...]. people although I was not I returned to Romania after even a priest. I knew that all three months on 8 June their difficulties were the Among my colleagues 1938 [...]. From that date result of errors or sins, so I during my early school until Easter 1939, having found myself forced to years there was a Commu- gathered together all my accept priesthood and the nist who wore a red tie, but painting equipment and major mission of evangeli- we never had discussions materials, I went to Chi şi- sation, to spread the word of together. There was also a nău in Bessarabia to study Christ as true God and true Jewish boy (Itzoc gilding with gold under Man, and the deification of Steinberg) – we were some Russian masters, who mankind [...]. I taught them friends. I told him once: also taught me other skills to be clean in their dealings ‘Hey, Steinberg, you are needed for an icon work- with other people, and with Jewish and I am Christian, shop. God – to render to Caesar which would mean that we what is Caesar’s (civic ought to compete with one In 1939, on the Friday im- obedience and taxes) and to another. However, I will try mediately after Easter, the God what is God’s (clean to be kinder than you and I feast of the Life Giving thoughts, purification of hope you won’t mind if I Spring of the Mother of soul, and a body cleansed of win this part of the competi- God, I was tonsured as a passions). tion’ [...]. monk and given the name Arsenie. For a year I was As to my teachings, I take I graduated successfully in the first and only monk at as witnesses everyone who the Fine Arts Course and Brâncoveanu Monastery, listened to the advice I was began a year of work ex- Sâmb ăta de Sus, in Transyl- giving them in obedience to perience. This was cut short vania. As I was busy get- God: love for God, love for by Metropolitan B ălan who ting the monastery into all others without discrimi- sent me to Athos, the Holy order, I did not have any nation, and clean living; Mountain, to learn there time for painting that year these make it possible for us about monastic life. In or the next [...]. It so hap- who follow his precepts to 1938, before anyone could pened during this time that re-enter the kingdom of our obtain a visa, they would be people came to the monas- origin, from whence God subjected to the most in- tery with their suffering and sent us on earth for a short tense scrutiny, which meant difficulties. I asked the trial of our wisdom and love that none of those who were other monk, who by then in the arena of life. in the Legionary movement had joined me from Mount would ever be able to leave Athos, to be ordained in- This is all my mission and the country. There was stead of me, because I felt purpose on earth, for which, nothing about me in the unworthy to be a priest. He although I am unworthy, I records so I got a passport accepted and we were then have been endowed with to travel in Europe ‘Sans able to celebrate the liturgy gifts. This is why I am Russie’ from the Prefect of at the monastery. requested everywhere to Police in Sibiu. Because I propagate God’s love and was a deacon I was given During the winter of proba- the sanctification of people permission from the three bly 1941 we just found through love. Any other Patriarchates of Romania, ourselves under an ava- thoughts or plans are for- Constantinople, and Athens lanche of people of all ages 15 and from both the Roma- eign to me. and ranks wanting to talk to Keston Newsletter No 18, 2013 27

St Nicholas Church in Dr ăgănescu

After being defrocked in 1959, Fr Arsenie left Prislop Monastery with ex-Abbess, Mother Zamfira (Julieta) Constantinescu (1925-2005) and moved to the capital, Bucharest. Mother Zamfira’s sister, Ligia, was the wife of Fr Savian Bunescu (1911-2005), the parish priest of St Nicholas in Dr ăgănescu, a short bus ride from Bucharest. Together the two priests began to think about how to paint the inside of this church, as reported by Fr Arsenie in an autobiographical note published in a catalogue of its frescoes to- gether with an introduction and 16 explanations. The catalogue has Christ Pantocrator, with right-angled eyebrows the subtitle ‘The Sistine Chapel of characteristic of Fr Arsenie’s iconography Romanian Orthodoxy’ and includes reproductions of the unique style of Fr eye-sockets which often looked too Arsenie’s vision of theology in paint, small to contain the bright, far-sighted including both words and images. This eyes within them. He projected this amazing masterpiece of same facial expression iconography unites the onto his frescoes of visual image with the Christ and the Mother of catechetic words from God whose right-angled the Gospel. eyebrows and shadowed bony sockets seem to From Fr Arsenie’s earli- heighten and amplify the est years, even before he depth and colour of their was a monk and spiritual luminous, piercing eyes. father, as a young theolo- gian, his presence was As depicted in Fr Ar- described by his contem- senie’s frescoes, the bod- poraries as percipient, ies of Christ and the inquisitive, and some- apostles do not follow times frightening, espe- literally the Orthodox cially for novices and iconographic typikon those who had not yet got (rule); far from being to know him. Particularly ‘dogmatic’ or two- penetrating were his dimensional, they resem- eyes, beneath their ble art techniques such as straight eyebrows, with The Mother of God trompe-l’oeil and other Keston Newsletter No 18, 2013 28

mystery behind them. His manner of painting seems to make the mystery visible although never exhausting it. Unusual frescoes by him in other churches include a depiction of the Madonna and Child, with Christ wear- ing a striped prison uniform, which seems to have es- caped the eyes of the Securitate .17

The content of Fr Arsenie’s iconogra- phy also includes Madonna and Child, with Christ wearing scenes of contem- striped prison uniform porary life in order to illustrate not forms of perspective illusionism. Be- only passages from cause of the overlapping transparent the Gospels but mediums depicted, such a perspective also his own critical acquires and transmits depth, creating view of 20 th century the optical illusion that objects exist in humanity. On the three dimensions: their pristine clarity right wall of the does not exclude, but amplifies the nave in the Dr ăgă- nescu church there is a fresco of the Archangel Michael Ascended Christ, surrounded by many individual saints in medallions; and, directly below, the Mother of God and the disciples are depicted on the Mount of Olives. To the right of this fresco the Archangel Michael is represented as the celestial warrior with a flaming sword in his right hand and the monogram of Christ emblazoned as a shield in the left. He looks down with piercing, slightly threatening eyes, upon the world. Be- low him on the terrace of a modern villa, with capitals and columns, the plight of Modern Man is portrayed, almost as a caricature. Out of the win- dow we see a space capsule powered by four rockets leaving in its wake a The Ascended Christ with the Mother of God and sulphurous stream of thick smoke. In the disciples below the background we see a huge observa- Keston Newsletter No 18, 2013 29

unleashed the cataclysm of sciences upon yourselves. You deserve that. You started the end of the world.’ The Modern Man (Superman?), holding a blue telephone receiver, also using a mixture of Scripture and his own words, replies: ‘I have married; I have acquired land; I have bought five mil- lion horsepower; I am looking for a house on another planet; and therefore I cannot come. I ask to be ex- cused.’ (Luke 14:18f) In larger, under- lined writing, Modern Man, backed by Modern Woman, finishes his reply to Divinity with: ‘We are no longer inter- ested.’

In the icon of the Resurrection , Christ’s feet are those of an incarnate human Modern Man in a green armchair being, but the rest of the figure is trans- lucent with divine energy which pene- tory telescope and a radar dish rising trates and transfigures his risen body. from a green forest with pyramids be- hind. On the terrace, sitting com- fortably in a green armchair be- side a television set, we see Modern Man, cross-legged, wearing sandals, blue shorts, a decorated T-shirt and with the earth engraved on the buckle of his belt. Behind him, a woman with long hair, wearing a bright summery top, peeps out from her boudoir. On the back wall there is a map of the whole world. The man is looking up towards an angel in the top left corner an- nouncing: ‘Come up to the Sup- per, for all things are now ready’ (Luke 14:17). Rather as in a cartoon there are more Gospel words: ‘What did you gain from the whole world if you lost your soul?’ (cf. Matt 16:26), followed by Fr Arsenie’s prophetic injunc- tions: ‘You have knowingly Icon of the Resurrection Keston Newsletter No 18, 2013 30

rising Christ, standing on the two beams of the cross bridging the opened and destroyed mouth of hell, are the words used by the priest while censing crosswise, from all sides, the holy table immediately before the Liturgy of the Catechumens:

‘In the tomb with the body, in hell with the soul as God, in paradise Christ’s feet in the icon of the Resurrection with the thief, and on the throne with the Father and the Spirit, Thou There is a sense of other-worldliness fillest all things, O Christ, Thyself which is made visible. Fr Arsenie’s uncircumscribed.’ painting technique amplifies even more this sense of moving and embracing images which include the viewer, invit- The known Christian narrative appears ing him to contemplate the biblical to be immersed in a cosmic, many- figures they represent. This inexhausti- layered space which acquires an almost ble, living mystery seems to pulsate stroboscopic quality. This somehow behind the stickled varying textures of shakes the onlooker’s expectations, transparency. Jesus’ right hand stands however knowledgeable about icons or out to draw one’s attention to his bless- modern art they may be. There is a ing and also to the wound of the nail certain severity or seriousness on the through his wrist. The painting conveys face of Christ in the icon, but this is not the real presence of the Risen Christ threatening – love shines through. This while also illustrating the nature of his solemn and symbolic representation of risen body, which suddenly appeared in the Upper Room when the doors were locked. Even the cross in Christ’s left hand is alive and contains all the nuances of gold and pink, intermin- gled, signifying the history of the cross in a person’s life, in Christ’s life. His real flesh defies the min- eral universe and transfigures it. In- scribed across the holy table represented as penetrated by the Fr Arsenie painting a fresco Keston Newsletter No 18, 2013 31

Fr Arsenie’s fresco of the Martyrdom of St Stephen the New in St Nicholas Church, Dr ăgănescu

the Resurrection is all-embracing and Death of Fr Arsenie draws the onlooker closer. Questions seem to be inherent there as to why his In the summer of 1989 Fr Arsenie feet are material whilst above are the asked a village carpenter to make him a diaphanous garments and an almost wooden cross for his grave. He then transparent body. The icon is vivid and asked to have the year of his birth in- lively, young and new, as if the Resur- scribed on it and also 1989 as the year rection is taking place here and now of his death. The carpenter said: and is not subject to ageing or decay. ‘Father, don’t you want to be with us in The whole experience before this icon 1990?’ ‘Not even for one hour,’ replied takes a person beyond a simple visual Fr Arsenie. 18 experience. It is a liturgical experience which engages and transcends the By mid-autumn 1989, Fr Arsenie was senses. You almost hear the score of re-arrested by the Securitate and there the musical tones as you read the are anecdotal reports from spiritual words and see them transmuted into disciples that his death was preceded, if honey-like light, and one’s nostrils not provoked, by torture at the hands of almost perceive the waves of incense Ceau şescu’s secret police. On 28 No- as the Resurrected Christ invites us to vember 1989 he died – after the fall of share in the Eucharist. the Berlin Wall and only weeks before

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the fall of Ceau şescu at Christmas influence on the Slavic world, not only 1989. The day of Fr Arsenie’s death on monks but also on lay people and coincided, in the Romanian Orthodox writers such as Gogol, Dostoyevsky, Calendar, with the feast of St Stephen and Tolstoy. the New whose martyrdom – during the reign of the iconoclast Byzantine Before the now well-known enlarged Emperor, Constantine Copronimos version of the Philokalia translated into (741-775) – he had depicted propheti- Russian by St Theophan the Recluse in cally in the fresco on the altar apse of 1877 appeared, there is reason to be- St Nicholas Church in Dr ăgănescu. 19 lieve that the first integral translation of After death, his body was carried a few the original Greek Philokalia into a hundred miles from Sinaia back to modern European language was that Prislop Monastery, where he was bur- made by disciples of St Paisi into Ro- ied quite quietly. Before burial Fr Ar- manian in the late 18 th and early 19 th senie, vested once again as a priest, lay centuries. 23 Although until recently in the church in an open coffin, in ac- unknown and unreferenced by academ- cordance with the Orthodox tradition. ics, this first edition of the Romanian Mourners noticed facial wounds and Philokalia circulated in manuscript fingers without nails, but the cause of form throughout the Balkans. It is per- Fr Arsenie’s death continues to be haps worth mentioning that the first disputed. 20 volume of the English translation of this seminal work, which is still unfin- Romanian Translation ished, was published in 1979. of the Philokalia Earlier in the 20 th century Fr Dumitru The Philokalia is regarded, next to the St ăniloae embarked upon a lifelong Bible, as ‘the most widely read book in task of both enlarging the body of texts the Orthodox world today’. 21 It was and translating, with significant com- compiled in the 18 th century by two mentary, the whole Philokalia . This is Greek monks of Mount Athos, St the second integral translation of the Makarios and St Nikodimos, using Philokalia into Romanian. Fr St ăniloae texts on the spiritual life dating from himself acknowledged that he could the 4 th to the 15 th centuries. The origi- not have persevered in this work, com- nal Greek edition was published in prising 12 volumes (published between Venice in 1782, although, possibly 1946 and 1991), without the decisive because of its editors’ humility, it does vision and contribution of Fr Arsenie to not mention their names. A Slavonic this project. We quote below fragments translation, the Dobrotolubie , was pub- from Fr St ăniloae’s Forewords to the lished in 1793 by St Paisi first two volumes of the Romanian Velichkovsky, who was born in version of the Philokalia , dated Christ- Ukraine but spent more than half of his mas 1946 and Ascension Day 1947 life as a monk in Northern Moldavia, a respectively: part of contemporary Romania. 22 From his monastery of Neam ţ, in Moldavia ‘For some writings I also used cop- where he had been Abbot and died in ies of older Romanian manuscripts 1794, this book exerted a remarkable brought from Athos by the Revd Fr Keston Newsletter No 18, 2013 33

Arsenie [...] I must extend a warm first four volumes of Fr St ăniloae’s word of gratitude to Fr Arsenie version of the Romanian Philokalia to from Brâncoveanu Monastery, my political dissidents detained in South- good student from an earlier time, ern Transylvania, in labour camps and who always remained close to me. colonies modelled after Stalin’s Gulag The Revd Fr Arsenie was so kind system. Many of such camp prisoners as to write at my dictation the larg- were then transferred to a Soviet- est part of this translation in its first designed experiment of de- version. Besides, thanks to his Christianisation through terror and ‘re- almost continual presence and his education through torture’. The aim of insistence that I make this transla- this was ‘to eliminate religion, particu- tion, he fuelled my courage consid- larly Christianity, and traditional Ro- erably to persevere to the end of manian culture, especially among the such a demanding work which younger generation’, and to replace it otherwise I do not believe I would with an atheist proletarian identity of a have finished. His Reverence de- ‘new man’, homo Sovieticus. 26 This signed the cover as well. ’24 was already in operation in political prisons in the early 1950s, when Fr ‘My former student, Fr Arsenie, has Arsenie himself was interrogated, ar- given decisive help with the editing rested, and detained for alleged of the second volume. Because he ‘counter-revolutionary activities’. One procured very many subscriptions cannot overstate the revelatory impor- we were able to overcome huge tance of studying and discovering the difficulties which mounted up and solitary, communal, and selfless spirit stood in the way of publishing this of contemplative prayer – as taught by second volume. Fr Arsenie can be the Philokalia writings, alongside the rightly named as a main founder of lives of the saints, and the Bibles the Romanian Philokalia . As he smuggled into prison – in preparing had first of all continually nudged political prisoners, including priests, to me into translating this work, so resist the profoundly deleterious effects now he supports its publication of physical and psychiatric abuse on with undiminished energy. If with their mental and spiritual health. God’s help the whole Philokalia is to appear in Romanian, this One of the political dissidents who achievement will remain linked in greatly influenced this author’s teenage great measure with Fr Arsenie’s years, Virgil Maxim (1922-1997), name and with the religious move- wrote about the effect of these books ment which he inspired around the on himself and his fellow inmates who Brâncoveanu Monastery, based on endured persecution under the Commu- the most authentic foundation and nists, while experiencing, assuming practice of a most pure spirituality, and continuing the patristic tradition of indefatigable learning and with solidarity in prayer, as inspired by a great love for human souls.’ 25 neo-philokalic spirit of the ‘Imitation of Christ’: Between 1947 and 1948 Fr Arsenie managed to send the newly published ‘For each one of us and for all of us Keston Newsletter No 18, 2013 34

together, Christ was not only an qualities, for the gift which God external ideal to whom we hoped had given him, and which was somehow to attain. He Himself was effective for good and for the our daily life at every moment; the growth of all in Christ.’ 27 desire to be part of Him, as a per- manent way of being, was not for- Conclusion tuitous or occasionally stimulated by church festivals when we paid As a spiritual guide, Fr Arsenie Boca Him greater attention. The lives of led by example. As he himself ex- the saints, from the Patericon or pressed in one of his most striking the Philokalia were (forgive my insights, ‘The longest pathway is the audacity) lived again, put to the test way which leads from ears to heart’. as possibilities to be attained by Today he is regarded as a ‘painter of political prisoners, not only intel- souls and of churches’ and an ‘apostle lectually but in practical experien- and prophet of the Romanian people’, tial living. The chief characteristic as described in a biographical docu- of the new prison saints was humil- mentary film. 28 Fr Arsenie is undoubt- ity. Each one was appreciated by edly one of the greatest spiritual fathers the others for his own personal of 20 th century Romania.

1 See also, 28 Noiembrie 2009, Pomenirea P. Cuv. Pr. Arsenie Boca/Biserica din Dr ăgă- nescu , double DVD, produced by S.C. ALCAS CONF IMPEX S.R.L. (The 20 th anniversary of Fr Arsenie’s death celebrated at St Nicholas Church, Dr ăgănescu). 2 Philokalia - Greek word for ‘Love of what is beautiful’ or ‘Love of what is good’. 3 See p.33, Romanian Translation of the Philokalia . 4 Ieromonah Arsenie Boca, Cărarea Împ ărăţ iei , 5 th edition, edited by Simion Todoran and Nun Zamfira Constantinescu, Editura Sfintei Episcopii Ortodoxe Române a Aradului, Deva, 2006. 5 Author’s interview with Mother Alexandra (the former Princess Ileana of Romania), 8 October 1990. See also, Părintele Arsenie Boca, obiectivul ‘Bratu’, Patmos, Cluj-Napoca, 2009, pp.79-87. Cf. Alte m ărturii despre P ărintele Arsenie Boca , edited by Ioan Ci ş- mileanu, Agaton, F ăgăra ş, 2008, p. 109. 6 Prislop Monastery was founded in the 14 th century by St Nikodimos of Tismana, re- organiser of Romanian monasticism in the early Middle Ages. See also Appendix II, ‘Short History of Hesychasm’ in Romania, in Alexandru Popescu, Petre Ţuţea, Between Sacrifice and Suicide , Ashgate, Aldershot, UK, 2004, pp.279-285. 7 See p.28 on St Nicholas Church in Dr ăgănescu, . 8 George Enache & Adrian Nicolae Petcu, Părintele Arsenie Boca în aten ţia Poli ţiei Politice din România , Partener, Bucharest, 2009, p. 113. 9 Nicolae Oancea (1893-1974), music teacher, composer, and conductor. 10 Mircea Eliade (1907-1986), Romanian born historian of comparative religion, writer and philosopher, Professor Emeritus of the History of Religions at the Divinity School, Univer- sity of Chicago. Between 1923-1931, as a student of philosophy in Calcutta, he ‘mastered Sanskrit, learned yoga, fell in love, and wrote a novel’ (see Chicago Tribune , 23 April 1986). 11 Abba Arsenios (early 5 th century AD), desert father of Sketis in Egypt. 12 Francisc Şirato (1877-1953), painter, graphic designer, and art critic. 13 Costin Petrescu (1872-1954), painter who coordinated, between 1934-1939, the execution

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of a monumental fresco in the Romanian Athenaeum, a concert hall in the centre of Bucha- rest. 14 Francisc Rainer (1874-1944), Professor and Head of the Academy Department at ‘Carol Davila’ University of Medicine and Pharmacy, Bucharest, founder of the Romanian School of Anthropology, Honorary Member of the Romanian Academy. Rainer was described as a ‘providential teacher and master’ by George Emil Palade (1912-2008), Nobel Prize Laure- ate, ‘the most influential cell biologist ever’ (see The Independent , 22 October 2008). See also Alte mărturii despre P ărintele Arsenie Boca , p. 108. 15 Fragments translated from the autobiography published in George Enache & Adrian Nico- lae Petcu, op cit , pp. 90-94. 16 Părintele Arsenie Boca, Biserica de la Dr ăgănescu, ‘Capela Sixtin ă’ a Ortodoxiei Române şti , edited by The Very Revd Dr Daniil Stoenescu & Nun Zamfira Constantinescu, Charisma Advertising, Deva, 2005, p.18. 17 This fresco of the Madonna and Child is in St Elefterie Church, Bucharest. Valentin Iacob, ‘Iisus in Zeghe’, Formula AS , nr. 822 (22), 31 May - 7 June 2008. See also http:// www.formula-as.ro/2008/822/spiritualitate-39/iisus-in-zeghe-9711 18 Valentin Iacob, ‘Pe urmele P ărintelui Arsenie Boca’, Formula AS , nr. 621, 14-20 June 2004. Cf. Mărturii din Ţara F ăgăra şului despre P ărintele Arsenie Boca, edited by Ioan Ci şmileanu, Agaton, F ăgăra ş, 2004, p. 122. 19 See Mărturii..., p. 123. 20 Noi m ărturii despre P ărintele Arsenie Boca , edited by Ioan Ci şmileanu, Agaton, F ăgăra ş, 2005, p. 93. Cf. Mărturii... , p. 122. See also Dan Lucinescu, Părintele Arsenie Boca, un sfânt al zilelor noastre , Siaj, Bucharest, 2009, pp.111-116. 21 The Philokalia, A Classic Text of Orthodox Spirituality , edited by Brock Bingaman and Bradley Nassif, Foreword by Kallistos Ware, OUP, Oxford, 2012, p. 3. 22 Dan Zamfirescu, A Fundamental Book of the European Culture , Roza Vânturilor, Bucha- rest, 1991, p. 3. 23 Dan Zamfirescu, op. cit ., pp. 12-13. 24 Filocalia sfintelor nevoin ţe ale des ăvâr şirii , Vol 1, translated from the Greek original, with an introduction and notes by Dumitru St ăniloae, Tipografia Arhidiecezan ă, Sibiu, 1946. 25 Filocalia sfintelor nevoin ţe ale des ăvâr şirii , Vol 2, translated from the Greek original, with an introduction and notes by Dumitru St ăniloae, Tipografia Arhidiecezan ă, Sibiu, 1947. 26 See chapter ‘Re-education and Unmasking’, in Popescu, op. cit., pp. 61-90. Cf. Mariana Alina Urs, ‘Life in a Romanian Communist Prison’, Keston Newsletter , No. 17, 2013, pp. 1-10. 27 Virgil Maxim, Imn pentru Crucea Purtat ă, Vol 1, Gordian, Timi şoara, 1977, p.182. 28 Father Arsenie Boca, A Man of God , documentary directed by Nicolae M ărgineanu, DVD produced by Ager Film, 2011.

Acknowledgements The Very Revd Dr Daniil Stoenescu, Deputy Bishop of Dacia Felix, for permission to re- produce plates from the catalogue of Fr Arsenie’s frescoes. Mother Helena (Edna) Brooks and Sister Isabel Mary (SLG) for their editorial support and unconditional love.

Alexandru Popescu is an Honorary Research and Pastoral Associate of Balliol College, Oxford, and works as a Community Child and Adolescent Psychiatrist in the Oxford Deanery. A former Visiting Research Scholar at the Neuropsychiatric Institute, UCLA, he completed post-graduate studies at the Tavistock Clinic in London and a doctorate at Oxford University. He is the author of Petre Ţuţea: Between Sacrifice and Suicide (Ashgate, 2004).

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From Fr Arsenie Boca’s Sayings

God doesn’t ask us to do the world for rest. All existence is not extin- miracles: He does them for professions enjoy holidays, guished from among peo- us. but not monasticism. ple.

Asceticism has a Chris- A sad monk is a monk with As we cannot be the con- tological character. In sur- the light turned off. temporary of Jesus, it is rendering the will, not only Jesus who is our contempo- the human person is present, Monks and nuns, through rary throughout the ages. but also Christ. In our en- their communal life, are an We breathe in his all- deavours the power of ancient icon of the new presence in his Most Holy Christ’s human nature is world. Name and we breathe out present. the filthy air of our sins. We Religion is founded on the breathe in the Holy Spirit Atheism is an infirmity, a grain of faith, that is, the and we breathe out the evil monstrosity, and a funda- grain of our communion spirit within ourselves. mental error of human with God. nature. God descends among peo- Faith is a risk: against rea- ple and lifts them up to As once upon a time Noah’s son, against life, against Himself on the ladder of the ark floated on the turbu- human limitation, some- holy Liturgy. lence of the flood, so now times even against normal- Christ’s Church surmounts ity. This is why the saints Faith in God and confession the lostness of humanity. abstained from performing of God are the exit of the The difference is that miracles, although in many soul from darkness into Noah’s ark was sealed cases they did perform divine light, the exit into the closed and shut in by God them, but only as a proof of light of the age to come. and afterwards nobody their love for humanity and could enter it (Genesis to alleviate human suffer- God listens to you to the 7:16); whilst the ship of the ing. extent that you listen to Church, with the cross as its God. mast, is open to be entered Jesus wants from the by people who are sinking world’s faithful a profound The most refined temptation in the flood. There was silence: the silence of faith of those seeking holiness is Noah, here is Christ, whilst in God. This would make that of vainglory. That is in the waves is the evil one, one think that around a why the real saints are those causing people to sink. quiet man peace is made on who are not aware of their earth because of his roots in holiness and stoutly ac- You cannot preach the heaven. knowledge their sins. kingdom of heaven with the heavy lead of matter on To see Jesus is a blessing God’s love for the greatest your wings. which does not resemble sinner is greater than the any earthly joy. This hap- greatest saint’s love for Lay people come to the pens from time to time and God. monastery for prayer but from nation to nation, so monks do not go out into that certainty in God’s

Translations from a collection of 800 sayings by Fr Arsenie, entitled ‘ Părintele Arsenie Boca, Mare îndrum ător de suflete din secolul XX’ , selected and edited by Ioan Gînsc ă, Teognost, Cluj-Napoca, 2002 [ Fr Arsenie Boca, Great Guide of Souls in the 20 th Century ].

Keston Newsletter No 18, 2013 37

Fieldtrip to Kamchatka

by Xenia Dennen

The Encyclopaedia team – myself, Sergei Filatov and Roman Lunkin – set off from Moscow in June on one of our long- est journeys – over 4000 miles to Kamchatka. The flight took more than eight hours and as we flew over Magadan I could see many snow- covered mountains be- low. We were met by Roman’s contact, Sergei Volcano rises behind Convent of the Kazan Mother of God Icon Klyachin from a Charis- matic church, who as he drove us to stretched out beyond the shore with a our hotel in the capital Petropavlovsk distant row of mountains protecting the pointed out one of Kamchatka’s many capital from potential tsunamis – the volcanoes – snow-capped and nearly land was frequently rocked by earth- 3,500m high. On the way he showed quakes. No one could swim in the us an enormous new domed building water even in summer – it was far too which his church had recently con- cold. structed, large enough to hold 2000 at a service, and with many rooms for of- When Sergei rang the Diocesan Ad- fices and group meetings. ministration he was told that the bishop (Bishop Artemi) was in Moscow until Once installed in our hotel we decided Sunday (by which time we would have we should first get acclimatised and so left). Our hearts sank: had we come all set off downhill to the seashore, this way only to find we were unable to through the city’s main square with its interview anyone in the Russian Ortho- statue of Lenin and nearby one of SS dox diocese? The next morning, how- Peter and Paul (after whom the capital ever, we breathed a sigh of relief: the was named). Uninviting seaside hot- diocesan press secretary rang back dog stands stood on the roadside lead- after receiving the bishop’s permission ing to the beach; the paving stones to organise a meeting for us with along the seafront were broken; the clergy at the city’s Trinity Cathedral grass covered in dandelions; an occa- later that day. sional rusting yellow metal chair graced the beach’s gloomy grey vol- Orthodoxy in Kamchatka had a rela- canic sand. An enormous bay tively short history. Few Russians Keston Newsletter No 18, 2013 38

moved to Kamchatka until the second ated under Communism, and now the half of the 19 th century and there were young could choose from a variety of few churches built. A diocese was denominations which in their eyes founded in 1840 which included not were all on an equal level – Orthodoxy only Kamchatka but the whole of Rus- was not seen as superior. All around sia’s Far East. The first bishop was the was a desert, he commented: mothers famous missionary Innokenti Veniami- nearby were alone for months on end, nov, but as early as 1861 the Kam- and often took to drink while their chatka mission was closed, leaving just fishermen husbands were at sea. Their a few clergy. Only in the early 20 th children had nowhere to play and did century was a new mission organised not attend school. when Ieromonakh Nestor (Anisimov) in 1907 was sent to Kamchatka. Nestor founded a brotherhood which built churches, schools and hospitals, while converting many among the indigenous peoples. With the Revolution, how- ever, the results of all this missionary work were destroyed and by the mid- 1920s not one Orthodox church re- mained. Today’s Kamchatka diocese with its own bishop was established in 1993. Left to right: Fr Jan Rado ň & Sergei Filatov Before our meeting at the cathedral we Relations between the Orthodox and arranged to interview the Roman Catholics were frosty: Fr Jan had not Catholic priest, the only one in Kam- been able to meet Bishop Artemi once, chatka. This was Fr Jan Rado ň, a Pol- although the latter had been appointed ish priest and former champion volley- to Kamchatka two years ago. In con- ball player who collected us in a small trast Fr Jan’s relations with the Protes- 4 x 4 and drove us high up the hill tants were most warm and he admired above our hotel to the Church of St them for their ‘fantastic’ work among Theresa. A mountain stream cascaded the indigenous peoples. The FSB kept down past the church and through a a close watch on him. All churches small garden with a grotto and statue of had recently been checked by the Pro- the Virgin Mary. curacy, while the FSB came round to his church twice every quarter, and not A Catholic church had been founded in long ago had woken him up at 1a.m. Kamchatka in 1999 while Fr Jan had insisting on examining all books and arrived five years ago. His congrega- journals in case they contained some tion was about 30-strong on Sundays – anti-government propaganda. mostly Lithuanians, Ukrainians and a few Russians – with 50 at Easter. Mist had descended and it was wet and Kamchatka, he commented, was cold by the time Sergei and I arrived at ‘different’ from other parts of Russia the Trinity Cathedral which stood on because all religion had been obliter- high ground overlooking Petropav- Keston Newsletter No 18, 2013 39

lovsk, its new gold cupolas not quite as Some villages were only accessible by eye-catching as on a sunny day. In the air, some by water in the summer, and bishop’s grand council chamber three in winter snow-mobiles could some- Orthodox priests had assembled – Fr times be used. Fr Fyodor claimed that Viktor Muzykant, head of social work, many Koryaks (one of the indigenous Fr Matvei, diocesan secretary and Fr peoples) had a ‘genetic memory’ about Fyodor Malakhinov, Abbot of the St Orthodoxy and remembered where a Panteleimon Monastery. priest had been killed; many of them wanted to build chapels. At the mo- ment, however, there were no Koryak priests.

Fr Viktor Muzykant described some of the church’s social work. A Martha and Mary community of 15 sisters who visited hospitals and helped the elderly and disabled had been established, as well as a youth centre, founded in 1999, which organised summer camps Trinity Cathedral in Petropavlovsk for young people aged 9–18 ‘with a military-patriotic emphasis’. I later met Fr Matvei told us that before the Revo- the organiser of these camps at the lution there had been 64 parishes in Convent of the Kazan Mother of God Kamchatka, and that 26 well- Icon, Fr Alexei Alpatov, who was ex- established parishes now existed with tremely suspicious of me, a foreigner. 40 priests plus two deacons. Eight men These camps, he said, were run accord- were training for the priesthood either ing to strict military discipline and the in Moscow or Khabarovsk. The gen- children were taught hand-to-hand eral low standard of living meant that combat and used real guns. parishes had difficulty raising enough money to support a priest. In northern Fr Viktor’s social work department villages with a population of 500-600 sent a priest into local prisons and had about 10% had been converted to Or- set up a community for former prison- thodoxy whereas in the cities only 7- ers and down-and-outs in the country- 10% were practising Orthodox believ- side, where members had to be physi- ers, although about 80% identified with cally fit – they worked as labourers the Russian Orthodox Church. About helping local people with construction 23% of children had chosen to take the work and repairs to buildings. Twenty Orthodox school course, Foundations five former homeless men belonged to of Orthodox Culture , but there were an Orthodox centre named after the few teachers qualified to teach these Mother of God of Unexpected Joy classes. Many missions consisting of Icon and worked on the land. In one priest and a seminarian (from the Petropavlovsk the church had organ- Belgorod seminary) had been organ- ised three feeding centres, a medical ised who set off to distant villages centre, a centre for distributing clothes where they would stay for a few days. and planned to found a centre for Keston Newsletter No 18, 2013 40

women ‘in trouble’ where the church dealt with its public relations. He col- would discourage abortions. He regret- lected all three of us from the hotel ted that the church did not yet run a towards the end of the fieldtrip and drug rehab centre. We noted that took us to his church to meet members unlike some dioceses where the Ortho- of the indigenous peoples who had dox recognise the value of Protestant been converted and were now active work helping drug addicts and alcohol- church members. There were by now ics, Kamchatka’s Orthodox had no ‘Good News’ groups in almost all the dealings with other denominations. isolated villages in the north, each led by a local person. Fr Fyodor, a graduate of the Mos- cow College of Mines, explained that his Monastery of St Pantelei- mon was now well-established with 25 members of which 14 were monks and the others homeless men and former sailors who were helping construct the buildings. Many of the monks were more interested in an active religious life, he said, and were involved in mis- sion, social work and teaching in schools and colleges. For those Left to right: Dmitri Klyachin, Sergei Filatov & Xenia monks drawn to contemplative in front of the ‘Good News’ church prayer Fr Fyodor had founded a skete 60km from Petropavlovsk in the Round a table were gathered Anton wilds, which, he added, was heated by Pavlovich, an Even from Khailino, water from a volcano. A large church Margarita Suzdalova, a Koryak woman was to be built as part of the monastery pastor from the village of Lesnoi, in memory of fishermen and sailors Liliya Khomich, an Aleut from the who had died at sea. Komandorsky Islands, and Nadezhda Roganova, a Koryak from Palana. Even during the Soviet period Kam- chatka – an area like Siberia and the Anton Pavlovich, told us that he had Far East of Russia where Russian Or- been a pagan, worshipping the spirits thodoxy was not well-established – had of water and fire and offering sacrifices a number of Protestant groups which of reindeer hide and fat, while after his missionaries from the mainland had conversion he had been able to stop founded. After the fall of Communism smoking, had got married and ‘found in the early 1990s a mass of new Prot- himself’. Margarita Suzdalova added estant groups arrived – Charismatics, ‘My family used to bring offerings to Presbyterians, Pentecostals. The most the spirits....We Koryaks are drawn to influential and the largest was the God, and when you come to God you Charismatic ‘Good News’ church. change completely.’ Her village cele- Dmitri Klyachin, who had met us at the brated an autumn festival when the airport, was a deacon in this church and number of bears caught and wild ani- Keston Newsletter No 18, 2013 41

mals killed during the year would be Anatoli Paprotsky, a Ukrainian and counted and the villagers would dance now a bishop of the ‘Good News’ and sing: ‘Now we dance and sing in church, who had taken over the leader- praise of God.’ Liliya Khomich com- ship when the founding American mis- mented: ‘My granny was Orthodox. I sionaries from Alaska had left in 1992, was taught atheism, but I felt the need was sitting at the table with us. He for God. Then my children joined an said: evangelical church and in 1995 I went to a conference in Moscow where I ‘Kamchatka is the Eastern outpost found God. I realised that He loved me of Russia. I believe that God has a and the world turned upside down.’ special purpose for Russia. Kam- Nadezhda Roganova had been con- chatka – the world’s end – is also verted by her sister she said, adding: ‘I part of His plan!’ always looked for God. Indigenous people have been wounded – they are I from distant London certainly felt at very open, sensitive to spiritual things. the world’s end, and hoped Anatoli You just need to love them.’ was right about Kamchatka’s destiny. Keston AGM Saturday 2 nd November 2013 St Andrew’s Holborn 7 St Andrew Street London EC4A 3AB Nearest underground: Chancery Lane

Entrance to 7 St Andrew Street

12.00 noon AGM

12.45 p.m. Lunch

2.00 p.m. ‘Religious Education in Russian Schools: the First Years of Mandatory Teach- ing’, a talk by Andrey Levitsky, a religious education specialist from Ekaterin- burg, Russia, who is currently at Oxford University..

3.00 p.m. ‘Learning from the Past to Re-imagine the Future: Theological Education in the (Former) Soviet Union’, a talk by Dr Joshua Searle, Tutor in Theology and Public Thought, Spurgeon’s College, London.

4.00 p.m. Tea

Keston Newsletter No 18, 2013 42

Review Sir Sigmund Sternberg

Sir Sigmund Sternberg: the Knight with Many Hats. By Emma Klein, Valentine Mitchell, £25, (978-0-85303-835-1)

‘Sigi’, as Sir Sigmund Sternberg is the breakdown of his first marriage. known to his many friends, is (apart The sensitive portraits of Ruth and, from our Chairman, Xenia Dennen) subsequently, Hazel, his second wife, Keston’s longest-serving are one of the strengths of Council member. Now this book. aged 92, he has supported us over four decades and it For supporters of Keston, is a delight to be able to one chapter will stand out: recommend his biography the account of Sigi’s role in to our members. beneficially influencing harsh Jewish and Catholic Emma Klein has done opinion over the ‘Carmelite much more than assemble Convent at Auschwitz’ af- the bare facts of his life. fair. I was previously aware His bravery and initiative that Sigi had played a recon- brought him to this country aged 18 as ciling role, but I knew little of the dra- a refugee from Hungary immediately matic detail which appears in the book. before the outbreak of war. Denied the opportunity of higher education, he The later part of the biography perhaps threw himself into setting up a business becomes a little bogged down in listing as a scrap metal dealer. Ms Klein re- the honours showered on Sigi during counts Sigi’s rise from this unpromis- the later part of his life, but there is a ing beginning to his becoming one of page on his role with Keston. We were the UK’s most distinguished philan- always delighted to have a wise and thropists with compelling pace and an influential Jewish presence on our eye for detail. What is especially nota- Council, as well as having the Chief ble, though, is the direction in which Rabbi as a patron. Sigi was particu- his generosity led him: ceaseless work larly proud of having been made a to promote understanding between Papal Knight in 1985, a unique honour Christians and Jews and then, later, at the time for a Jew. Soon after, in my bringing Muslims into the equation, presence, the Archbishop of Canter- with the founding of the Three Faiths bury welcomed Sigi to Lambeth Pal- Forum. ace, but regretted that he had not made his entry seated on a horse, as might Lest anyone should think of this book have been expected of a knight. Sigi as a work of hagiography, the author revelled in the joke. does not ignore the difficulties in Sigi’s life, particularly the sadness caused by Michael Bourdeaux Keston Newsletter No 18, 2013 43

Patrons Home News The Archbishop of Canterbury In June Keston’s Council were pleased The Archbishop of Westminster to welcome the Director of the Keston The Chief Rabbi of Great Britain Center (Baylor University), Professor The Moderator of the Free Churches Kathy Hillman, an ex officio Council The Archbishop of Glasgow member, who reported on progress at The Archbishop of Thyateira & Great Britain the Center. Dr Joshua Searle, Tutor in Metropolitan Kallistos of Diokleia Theology and Public Thought at Spurgeon’s College, London, was awarded a scholarship by Keston and even to condemn himself as a criminal. worked in the archive during the sum- The contrast with Fr Pavel Adelheim mer. Alina Urs from Romania, who was complete. He, too, was a victim of gave a talk on the Romanian Orthodox the KGB and was brutally treated in Church at last year’s AGM, plans to labour camp in his younger days, but work in the archive in November he survived with courage unbroken and thanks to a Keston grant. During that took up a remarkable ministry in the month the Keston Center will also host ancient city of Pskov. He became my a symposium at which Michael Bour- friend and I was able to put him in deaux will be one of the main speakers. touch with the Anglican parish of Tring, Herts. They financially sup- Work on a new edition of the Keston ported his ministry among Pskov’s Encyclopaedia is continuing and in youth over many years. In August we October the first volume will be pub- received the terrible news that Fr Pavel lished. The team, including the Chair- had been murdered – by a young man, man, have been on fieldtrips to Volgo- apparently a psychopath, whom he had grad, Petrozavodsk (Karelia) and Kam- tried to counsel. At least I had the chatka so far this year. In November privilege of telling Fr Pavel’s story in they will be travelling to Siberia! an obituary I wrote for The Guardian .

Michael Bourdeaux writes: The focus of my travel for Keston has been a visit to Ia şi, Romania, to give My thoughts over the summer have two university lectures and a public been filled by reflecting on the lives of one on the work of Keston. At each, two very different Russian Orthodox discussion continued without a break priests. I received a remarkable book after I had spoken, the sessions lasting which I have reviewed for this issue of three hours, so the interest was consid- the Keston Newsletter – a biography of erable. In one I surveyed the work we Fr Dmitri Dudko which tells a tragic had done on Romania in the past, story: how the heroic Fr Dmitri broke mainly through the good offices of under interrogation (and probably tor- (now Bishop) Alan Scarfe. This opened ture) by the KGB and appeared on TV my eyes even more to see the richness not only to renounce his activities, but of that section of our archive. Keston Institute PO Box 752, Oxford OX1 9QF [email protected] www.keston.org.uk

Keston Newsletter No 18, 2013 44