LIFE AND WORK OF BISHOP KONSTANTIN
Bishop Konstantin was born in 1963 in Omsk, Siberia, Russian Federation. When he was at the 9-th form of comprehensive secondary school (15 years old) he secretly left Komsomol and was baptized according to the orthodox rite in the Omsk Krestovozdvizhensky Cathedral (Tarskaya Street).
He has never suffered persecution because of a concurrence of circumstances which saved the soul of the juvenile from the Komsomol-CPSU pressure together with the force system of KGB.
During 20 years of his selfless service bishop Konstantin has taken active part in restoration of the Znamensky Orthodox Monastery in a settlement of Abalak near Tobolsk (1988) and in restoration of the Orthodox temple of the icon of Kazan Mother of God in Omsk (1989).
He was one of the first (1990) who raised funds through an "Antiquity Lovers Club” to rebuild a Serafimo-Alekseyevskaya Chapel near the Om river in the center of Omsk (it was completely destroyed in 1928, and now it is restored). He also took part in restoration of the House of Prayer at number 1 Zvezdova Street, Omsk.
Having accepted pastoral service in a settlement of Krutaya Gorka, Omsk region, he reconstructed a former administrative building into a House of Prayer. But before he had with the help and grace of God to plead and ask for the building from the state authorities.
Bishop Konstantin has successfully run Bible Schools and Courses, many of them lasting several months. He has thoroughly studied Pastoral, Comparative, Systematic Theology and other seminary disciplines. He perfectly knows the History of Christianity.
Being a leader of a large-scale evangelization campaign in 1993 in Omsk Bishop Konstantin together with the Christian youth gathered with the power of the Holy Spirit 5000 people a day, for three days in succession, in the Sport and Concert Complex Irtysh.
Personal characteristics: antagonist of fanaticism of any kind in religious sphere. He appreciates in people sincerity and truthfulness, easily discovers even the slightest slyness. And he eliminates the sly people from his sphere.
In 1995 bishop Konstantin organized a Christian Community named nowadays The Reformed Orthodox Church (further ROC).
The church professes the Eastern Confession of Christian Faith of The Patriarch of Constantinople Cyril Lukaris (1631). A community with such religious doctrine can be classified as old orthodox reformats.
During all its history the Church of Omsk leaded by Bishop Konstantin has been conducting regular humanitarian actions, raising financial aid from benefactors.
The Church helped prisons with medicaments, helped orphanages with foodstuffs. The Church also helps waifs, orphans and poor families having many children with clothing, and conducts charitable dinners for elderly people who lost their relatives.
During the service of bishop Konstantin the community under his guidance did not have any conflict situations what indicates the spiritual strength of the community members and the firmness of the believers.
At the moment the ROC has strong and solid community who are able to further develop themselves and make service for the glory of God.
Written by the Consistory of the Reformed Orthodox Church
OMSK CHURCH CELEBRATES ITS 15TH ANNIVERSARY
Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths,
where is the good way, and walk therein, and ye shall find rest for your souls. (Jeremiah 6:16)
Omsk Church was established in 1995. From the very beginning of organization of the community the regular home Sunday meetings would always end with the Sacrament of Holy Communion. This tradition of Each Sunday Communion continued for all the years of Church life.
It comes to mind how in 1996 in a city library Easter Evangelical Meeting were organized and held. Inhabitants of neighboring blocks would come there. Such were the first steps of the young community.
During its service of the Lord the Church realized various Christian projects. Evangelizations on the principle of personal annunciation were performed. The community members always had opportunity to read and study Christian literature. They always had plenty of brochures, booklets, calendars for all ages at their disposal for annunciation.
Evangelization brochures are distributed direct in mail boxes of blocks of flats in Omsk. Exactly this form of evangelization became traditional for Omsk community. The Church hands out lots of Christian literature, and as far as possible mails literature all over Russia.
During Sunday Charitable Meal the community members have discussions, watch Christian video programs and video films. The Church periodically holds study courses on effective annunciation. The courses allow each member of the church continue his/her own personal evangelization after study.
The Omsk Church has also paid attention to rendering help to people in need: lonely elderly people, homeless people, jobless people, orphan children and homeless children. There were charitable actions with handing out food. Homeless children were given new winter clothes. Children from low-income families were given school accessories for new school year.
For years the community members published periodicals: a newspaper and some magazines. The periodicals were mailed all over Russia, Ukraine, Belarus, Uzbekistan, Kazakhstan, Baltic countries and others. There were even orders for periodicals from private persons from Holland and Germany, what indicates the popularity of our publications. The periodicals helped the Church finding brothers and sisters in faith in the Siberian region and creating a regional association – "Confederation of Siberian Calvinists”.
2009 was the year when Internet-projects started. A twenty-four-hour Internet-radio for Calvinists was organized. An Internet-seminary with an opportunity of distance learning was established, what is a comfortable and effective method of spiritual self-education.
The Omsk Church entered the International Confederation of Churches, whose spiritual foundation now became the Eastern Confession of Faith by Constantinopolitan Patriarch Cyril Lukaris. But we honor and do not forget the preceding creed which served the church for over 10 years – The Westminster Confession of Faith. At present this creed remains for the church a good theological manual. It would be unfair to consign to oblivion a creed, which served the church for many years as a good spiritual help. It is not fair either when a church forgets its history, just like if the church forgets Russian Christian millennial culture and good traditions, which promote consolidation of Biblical Faith (Hebrews 13:7). For its part the Omsk church renders spiritual aid to the representatives of European culture and traditions who have lived on Russian territory for many centuries.
There are also quite original projects implemented by the Omsk Church. For example an Internet-site of Church Wine-making "Cupbearer” was created. The creation of the Site was preceded by organization of a home church winery. The church now uses for the Eucharist the grape wine of its own manufacture, without any chemical additives, what is so peculiar to industrially produced wines. This wine has also been sent to churches of Russia as a gift.
Numerous projects of our church were accomplished owing to support of Russian coreligionists, and foreign missions as well. Christianity is an international religion, and accordingly, participation of our brothers and sisters from different Russian cities, from different countries of the world in church projects is a biblical deed, for God has neither Hellene nor Jew (Colossians 3:11).
The Omsk Church is thankful to all the participants of realized and now active projects. We hope for cooperation in future too.
The church has always built its main activities in framework of propagation of Evangelical News "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.” (Matthew 28:19-20) and concern about poor and needy people "Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world. (James 1:27). These are the positions the Omsk community keeps standing on.
Also the church has paid recently much attention to offering various forms and methodologies of a traditional (state) Russian Orthodox Church in the field of practical realization of reformed transformations. With its own example the Omsk church promotes the long-felt need and possibility of Reformation of Russia. The Omsk church hopes for prayer support by the reformed Christians of all countries.
Siberian Calvinist-Christians:
YESTERDAY, TODAY, TOMORROW
Part 1. History and Geography
Siberia is a vast territory which spreads from the Urals mountains to the coast of the Pacific ocean. In the 16th century the opening up of the Western Siberia region began and one after another new towns started: Tyumen (1586), Tobolsk (1587), Tara (1594), Obdorsk - now Salekhard (1595), Tomsk ( 1604). Tobolsk was the centre of the region. Thinking about reinforcing the safety of Siberian southern borders, the Tara army commanders Yuri Shekhovski and Mikhail Kaisarov applied to the Tsar for the permission to build a new fortress at the point where the river Irtysh and the river Om joined and flew together. The direct founder of the Omsk fortress in 1716 was the expeditionary detachment headed by Ivan Dmitrievich Bukholts. By order of the Tsar, Peter the Great, the detachment was sent to Siberia to build new fortresses and search trade routs to China and India. So 1716 is considered to be the year when the town of Omsk started. It was officially declared to be a town in 1782. It has been the administration centre of the Omsk region since 1934. The city has the area of 572,9 sq. km. The distance from Omsk to Moscow is 2 555 km. It has 5 administrative districts and its population is 1 140 200 (January, 2003).
In 1822 the territory of Siberia was divided into two independent provinces Western-Siberian and Eastern-Siberian, each of them headed by a governor-general -which appeared to become a n important event for the town of Omsk. According to the decision of governor-general P.M. Kaptsevich Omsk was chosen to be a residence of the governor-general. At the same time he also appealed to the Russian government to support his proposal to move the Chief Administration of Western Siberia region from Tobolsk to Omsk that was done a few years later. Omsk actually became the main town in Western Siberia with the Tobolsk, Tomsk provinces ("guberniyas”) and Semipalatinsk region under its command. By the beginning of the 19th century Omsk had become a commercial town and the centre of agricultural science. The construction of Trans - Siberian railway gave a powerful impulse to its growth. The number of merchants was growing; new foreign monopolies and concessions appeared. Goods like grain, oil, fish, articles made of fur and lather were exported.
Part 2. The peoples of Siberia
Since ancient times the territory of Siberia has been inhabited by small nations called yakuti, eskimosi, tuvintsi, nentsi, hakasi, koryaki, itelmeni and many other indigenous peoples of Siberia. The process of settlement of Siberian lands had taken place long before Yermak came. The northern part of Western Siberia had been known to people of Novgorod since the 11th century under the name of "Yugorskaya Zemlya" - the Land of Yugoria. The men of Novgorod committed trips to Yugra to hunt for fur-bearing animals. The first reference to the Russian fortification that was the fortress in the Land of Yugoria could be found in the chronicles starting from 1445. It had been long before the time when the Novgorodian Principality was joined to the Principality of Moscow. However, at present time the location of that fortress is unknown to us, and it doesn't seem possible to determine it. Diplomatic relations between Russia and rulers of Siberian khanate began to develop in the middle of the 16th century. The end of the 16th century is recorded in history as the time when the Northern lands joined to Russia. And it was the period when the process of immigration was going on at full speed, and its intensity was increasing with every year. Therefore in a hundred -year-time the number of settlers exceeded the number of native inhabitants twice in number. The stream of immigrants didn't grow weaker. In the period from 1871 to 1916 the population of Siberia went up to (increased by) 9 million people. Siberia became the native land both for Russians and many other Slavonic peoples. The Lithuanians, Germans, Poles and Swedes also came to settle there. On the whole they were the prisoners of the Russian - Livonia wars time. Siberia has always been multi-national and unified. In the 16th century the newly come settlers were proud to call themselves Siberians, without making any reference to their original nationality. For hundreds of years there were no religious, national or war conflicts between them as people worked and enjoyed themselves together.
Part 3. Siberian Calvinists
The Omsk Community steadily holds on to the reformed doctrines (Calvinism). The membership of Calvinists in Siberia is mainly formed of the descendants of native Siberians.
The Siberians have always had their own peculiarity comparing to the representatives of the European part of Russia. It reveals themselves both on the workdays and on days of celebrations. According to the tradition the women prepare "krashonki" for the Easter - they colour eggs. On the celebration of the Pentecost they usually treat the Christian youths to fried eggs. Young girls, who take part in the arranged celebration, cook this plain food in turns. On the Pentecost day there is a tradition to treat relatives and guests to the baked pastries with fried scrambled eggs.
People in Siberia have always treated food economically and carefully, what is very close to the tradition of Bible Time folks who lived in stony and sandy desert. Nourishment of Siberian Calvinists was influenced by the severe climate and ancient traditions of Siberian people.
On the Eve of the celebration of the Reformation Day Siberian Calvinists of Omsk give themselves up to the memories of those passed away saints who gave their life for the glories reformatory faith. (Hebrews 13:7). Rather often during Church celebrations Omsk Calvinists cook "Peter's fish-soup" according to the example of Christians living in the Land of Promise - in Israel. And on the Celebration of Harvest Day everyone hurries to the church with fruits and vegetables grown in severe Siberian climate. Calvinists of Omsk community preserve ancient all-Christian traditions and the traditions of Siberia. Traditionally in Siberian families a man has always been the leader of the family (except widows' families). He has always been required to be a good manager of housekeeping. The head of the family used to have an unlimited power that demanded from the rest of the family unquestioning obedience. Nobody "from the outside" had a right to solve conflicts between generations inside the family - courts didn't accept son's complaints about his father.
The Calvinists of the Omsk Community keep Siberian traditions, follow the Church Rules and try to preserve a measured easy-going Siberian lifestyle.
Part 4. History of Joining Siberia to the Russian Empire
For 400 year already all historical processes in Siberia take place with involvement of Russians. Coming of Russians to Siberia was accompanied by bringing in Russian traditions and formation of individual Siberian culture which is known to us mostly due to written and ethnographical sources. Of course, such sources reflect historical facts selectively enough and in small fragments. Unfortunately, ethnographical data available are chiefly go back to the XIX century. And only a small part of research works considered period from XVII to the beginning of XX century. Contemporary researchers mention that now, in the beginning of the third millennium the most numerous ethnic group of Siberians is much less studied than the indigenous population of Siberia.
It is necessary to mention that using terms "Russians”, "the Culture of Russians” we mean all Slavonic population of Siberia and its’ culture. New life conditions on the vast territories of Siberia considerably influenced upon consciousness and everyday life of settles. Unification of life support structure in most cases followed "Russian example”. And only language, customs and ceremonies, cuisine peculiarities and also some categories of material culture (clothes, ornamental patterns) – were not affected within each and every national group.
In most cases while studying the culture of Russians researchers were mostly interested in important milestones in the history of initial settlement of Siberia by Russians. Periods of building of military and defensive installations, periods of foundation of towns, cities and stockaded towns were studied. However, culture of Siberian peasantry still remains unstudied. Both deserted and living Siberian villages and some are older than 400 years, neither were considered to be historical memorials nor conservation areas. Thus, villages’ preservation has never been controlled by the State.
So, what was the process of Siberian territories’ settlement by Russians?
In the past times political figures of Russian Empire mentioned objective obstacles for socio-cultural and confessional assimilation. In their opinion, not all remote areas are equally complaisant towards russianization politics. To solve the problem it was necessary to provide for "critical mass” of Russian population. The Russian population’s part was determined: this was a part of demographic support of the state’s integrity. In remote areas of the Empire Russian population was to become a guide and at the same time a hostage of Empire state politics. Initially migrant peasants were given a priority for the Russian Empire construction. Military staff and officials do not look as notable in this historical process as migrant peasants do. And the politics was circumspect enough. Governmental structures fulfilled their plans relying on natural popular movement which can be characterized as free-will popular colonization. In XIX century this model becomes fully controlled by the government. So was geopolitics of the Empire determined.
Part 5. Beginning of the Reformation period in history of Russia in the end of XX century
Talent of freedom faith in the end of 1980-s allowed Russian Protestants to revive evangelic movement. 1990-1995 of the XX century may be called the golden period of Protestantism revival in Russia. All the churches were inspired by opportunities given. Protestant youth took unexampled and unprecedented actions. For example, an event which took place in Omsk. In 1993 protestant youth organized big evangelical action where well-known and world-wide respected preacher Billy Gram participation
Unfortunately, interconfessional contradictions became clear fast enough. In mid 90-s under the patronage of the government orthodoxy makes for Christian religion split by means of fostering negative attitude towards Russian Protestants among their followers. Mass media shows everything Protestant to be sectarian. And Siberian region did not become an exception, although pressure put upon Protestants was different in different areas. As a rule, first of all problems appeared when administration became involved in persecution of protestants promoting religious dissension exaggeration in society.
May be Calvinists worked in the most stable atmosphere in comparison with Protestants who followed other confessions, and not the least reason for this was the fact that Calvinists since the first days of their existence become absolutely new trend for and among the believers of the latest Russia. They were different in their aspiration for knowledge, ability to carry on cultural dialogue, interest in social issues. This let Calvinists pay essential attention towards formation and development of cultural and religious Reformed-Orthodox traditions. Another pleasing fact is that Reformed Orthodox Church in Siberia in short term managed to get necessary minimum of theological store of knowledge and literature in the Russian language. In mid 90-s under the patronage of the Russian State University of the Humanities was published a three-volume edition of great thinker, religious figure, systemizer of the Christian doctrine of the XVI century - Jean Calvin called "Institution Christian Religion" which is the main theological standard for Calvinists Reformed Orthodox Church. We can not but notice the fact of participation of Russian reformers in preparation of the material for publication of "Cyclopedia for Children” in many volumes of "Avanta +” publishing. Volume 4 of the above mentioned cyclopedia includes part "Protestantism” in which articles describing rather impartially the history of West European Reformation were published.
For the first time in Russia is translated to Russian speech "East Confession Christian of Faith of the Patriarch Constantinopol Kirillus Lucaris"
This historical document 16 centuries by him(it) the large importance for Calvinists Siberian in process reformation in Russian Orthodox Church.
Also we shall mention the edition so-called Geneva Beble, Canons Dort of a Synod.
Part 6. Siberian Calvinists as Religious and Ethnic Group
Siberian Calvinists realize themselves and consider themselves to be a part of modern Siberia's population, which mostly consists of settlers (or descendants of settlers). The population is deprived of tradition's roots of any kind. Byelorussians, Ukrainians, descendant of exiled Poles and captive Swedes and also some indigenous peoples were subjected to assimilation and become Russified. And what could be said about Komsomol buildings' period? The Soviet period is characterized by more depriving of individuality of nations and cultures, by loss of traditions.
Today's attempts of the State to revive national peculiarities of each ethnic group do not give any results. In fact, all the work came to organization of centres (like folk art sections) with their national dances and study of the forgotten language of forefathers.
Siberian Calvinists try to make originality and independence in their religious communities that of ethnic group. That is why Calvinists pay much attention to development of their own culture and traditions, selecting all the most essential in the history of formation of the religious movement called Siberian Calvinism.
Siberian Calvinists is still a religious and ethnic group rather small in number in multinational and multiconfessional Siberian region. This can be also said about Calvinists of Omsk. Nevertheless, despite of their small number, Omsk Calvinists greatly influence upon formation of religious life of the City standing on two rivers confluence - Irtysh and Om. What is the secret of this phenomenon? The fact that in religious and, consequently, in spiritual life of Priirtyshie dwellers Protestants played determining part was historically established. In 1721 first protestant Christian temple was built in Omsk by exiled to Siberia captive Swedes. Since then Protestant spirit of the first wave of Reformation in Omsk was not drove away but is even still maintained, and firstly by local Calvinists Reformed Orthodox Church.
Siberian people may be characterized as men of few words, we do not like to speak about difficulties and speak about joys casually, too. That is also the way Siberian Calvinists are. Omsk reformation community when adopts new members shows strictness and carefulness. Each future member of the community studies catechization for a year: he studies dogmata and gets skills of communication with brothers and sisters. The cases when a person willing to become a member of community is rejected in their pretension for membership are not rare.
Unity and friendliness of Omsk community of Calvinists is proved by fact that during many years there were no conflicts inside the community, the sad problem of many and many confessions. Each member of the Reformed Orthodox Church is selected like a stone for house-building. But if it is rather difficult to become a member of the church, then a catechized person, as a rule, is a good addition to the whole community. Community's life practice positively influences on everyday life of Siberian Calvinists. For example, brotherly love meal of Agape, where the presence of pastor is necessary, substitutes joy of family communication for persons who do not have a family or whose family is incomplete and also gives close affinity with faith brothers and sisters who often become closer than blood brothers and sisters.
Young sisters of the communities are trained the qualities of Family Hearth Keeper, they are taught to be obedient to future husband, keep house clean and in good order. During preparation of the meal young sisters learn mastery secrets from elder sisters. Besides, young men are taught communication - an important art necessary in big families. Those who have a family are taught to show preference to their own family and not to society. Man is taught to be the head of the family and woman is taught to subordination.
For the statement reformed orthodox communities on Siberian land Calvinists must continue to continue business Reformation begun by Patriarch Constantinopol Kirillus Lucaris, John Calvin and other reformers 16 centuries. Fulfillment of this task will favour creation of God's people on the territory of huge region.
Part 7. Siberia – a chance for new life and rehabilitation
Colonization model of construction of the Russian Empire came to absorption of eastern lands by the whole Russia. The growth of the empire was exceptionally due to new lands. Domenic Levin wrote: "Russian colonist was difficult to answer the question where did the Russian Empire end and where did it begin?” (1999, p. 299). For English colonizer the answer was clear when he went on board and sailed away from his home country’s shores. This is a geographical difference of continental epimerization of the Russian State and transoceanic colonies of European powers. For the Russian Empire it is historically typical to "pick up Russian lands”. We would like to remind you that wrote P. N. Miliukov pertaining to this: "The latest product of colonizer effort of Russia – its first colony – Siberia – borders them both” (1993, p. 488). The XVII century in the history of Russia was marked by the beginning of this process, and the perspective of the latter was to make Siberia not only a remote region of the empire state, but also its’ inseparable part.
Russia has a status of territory-spread empire. This type of empire does not have clear inner boarders within empire space. Accordingly, where ever a settler stepped he tried to create little Russia at new place and sometimes even neglecting other important interests. Thus, founder of Russian-American company, merchant G. I. Shelikhov cared not only about commercial interest, but also about widening of Russian territory, as he mentioned in 1794 pertaining to settlement of peasants on a Kuril island: "for where there was and there is my intention to create Russia little by little” (Russian Discoveries in Pacific Ocean…, 1948, p. 351). Not accidental was instinctive understanding of the exiled even who proudly declared to governor-general: "Our unfortunate destiny makes us forget out motherland, our descent and settle at the back of beyond, between impenetrable forests. God helped us In short time we built houses, cleared valley for fields and meadows, breed cattle, built temple and now you can smell Russia here.” (Miroliubov (Ivachev) I. P., 1901, p. 214). This must have made the Empire more stable, give important inner impulse to imperial construction and provide for national perspective of the Empire. Not only in Great Russian, but also in Little Russian and Byelorussian provinces were considered to be a strategic reserve for widening of imperial core west-wide and south-west-wide, into Siberia and the Far East where Ukrainians and Byelorussians together with Great Russians could successfully structure "big Russian nation” (Miller A. I., 2000, p. 21-31)...
Historians mark that many settlers while developing new lands and places tried to firm the memories of their real motherland. This reflected in maintenance and shifting of peculiarities of the culture form western territories of Russia and it is also shown in names of geographical places (Chernigovka, Novokievka, Poltavka, etc.). Peoples of western countries also firmed their memory in names of new settlements (Novowarshawka). On endless spaces of Siberia, under severe climatic conditions settlers had to change their habitual way of life. They had to change methods of house-keeping, their everyday life. Besides, at new places settlers touched unknown for them culture of the East. Under the listed conditions thirst for all the Russian of settlers exaggerated. Thus, in fact without any efforts, were created favourable conditions (unlike on western territories of Russia – Ukraine and Byelorussia) for successful realization of "Big Russian Nation” project, where an idea of general imperial citizenship prevailed and not separate ethnic features. Historians also mark that local authorities were involved in the process of russification of Asian remote regions’ dwellers and of western Slavonic peoples and this is indicated in projects of settlement of Checks to the Far East. We can not but notice pan-slavonic argumentation of Muraviev-Amurskiy who appealed to Nikolay I: "Slavs consider Russia to be their mother land; they connect their benefits with benefits of Russian population. They will teach Russians what they know pertaining to improved economy and house-keeping, they will be devoted to common welfare of their new motherland. Slavs move to other countries but everywhere they, when suppressed by alien elements, get accustomed with some difficulties, - in Russia this must be quite the contrary way” (Report on Eastern Siberia for 1860).
Part 8. Spread of Protestantism in Siberia
Under this complicated conditions of colonization of Siberia European peoples brought and spread Christian faith east wide. And it is necessary to mention that the collection of various Christian faiths was rather big. In particular, Protestantism by the end of XIX century was presented by Reformers, Lutherans, Baptists, Mennonites, and Adventists. The number of church members was much more than the number of today. We suggest information from monograph related to history and architecture of temples and Prayer Houses of all traditional confessions on the territory of Omsk Priirtyshie. This research work of the Omsk State Pedagogic University chronologically includes the period since the XVII century to the beginning of 1990s. Author mentions that due to settlement of Letts, Estonians, Finns and Germans the number of Lutherans since 1897 till 1911 increased from 23973 to 57676 people relatively and 45905 people in Mid Asia, and this is 0,5% of the population. The biggest number of them lived in Tomsk, Eneseyskaya and Tobolskaya provinces. There were 2195 people of reformers, 7543 of Baptists, 422 Mennonites, 270 Adventists in Akmolinskaya oblast, 4600 Mennonites in Tomskaya province.
In the beginning of the XX century process of liberalization of social life told on religious confessions, too, representatives of almost all religions had a possibility to build cult buildings, carry out divine service freely, have their own property and teach confessions basics in state and parish educational institutions.
Construction of temples was performed taking into consideration national and confessional traditions and was also ruled by legislation provisions at the same time. On May 11, 1722 Peter I issued Order which allowed building and reconstructing of churches in Russian cities and towns only after Synod’s permission. In 1773 empress Catherine II issued Order "Of tolerance towards all religions and of prohibiting orthodox bishops to be involved in issues pertaining to other religions and building of Prayer Houses according to their Law, as all of this is business of temporal power”. On August 31, 1817 Order "Of formation of villages, where churches are to be built nowhere but on squares” was signed, all confessions were to build temples of stone under the guidance of Synod’s orders of 1800-1801.
Asian Russia, Siberia, gives incredible examples of the past not only pertaining to tolerance but even pertaining to charity in favour to other confessions. Local architects projected temples and prayer houses for free for other confessions representatives and carried out their construction control. Lutheran Protestant church made of stone of Omsk city was built in 1790-1792 on the east side of the square of parade-ground of Omsk Fortress during general G. E. fon Shtradman ruling at free-will donations of the military. On August 12, 1808 the Ministry of Internal Affairs informed Siberian governor-general I.B. Pestel about permission emperor to allocate from state treasury 3300 roubles annually for catholic and Lutheran priests maintenance. Honorable warden baron M.A. Taube in 1899 allocates money from treasury funds for cult building repair and church organ, which cost was 350 roubles, purchasing. And orthodox merchant Prokopiy Marfutin endowed 800 roubles for Jewish synagogue building in Akmolinsk.
Part 9. International cooperations
In 2009 is created " International Confederated of Churches East Confession Christian of Faith of the Patriarch Constantinopol Kirillus Lucaris ".
In International Confederated of Churches has in membership churches of Russia - city of Omsk, Nizhnevartovsk, village Krasnogoryevsky and from Ukraine - city Simferopol and Kiev have come. These churches have by the standard calvinism of the doctrines " East Confession Christian of Faith of the Patriarch Constantinopol Kirillus Lucaris "
There is no time completely isolated and not having of communications(connections) among themselves owing to huge distances of church nowadays were united in International Confederated of Churches. All churches differ by the strong life and firmness in following to the standards reformed of theology.
Cyril Lucaris
The entire life of the Patriarch Cyril I Lucaris is characterized by ceaseless activity and constant concern for the integrity and safety of the Orthodox Church.
Cyril Lucaris was born in 1572 in Heraclion, Crete, and had the chance to be a pupil of Meletius Vlastos, the learned monk who taught at the School of the Sinaitic Metochion of St. Catherine's Monastery. After attending courses of general education, he continued his studies under the eminent scholar, writer and preacher Maximos Margunios Bishop of Kythira (1549-1602). He completed his studies in Venice (1584-1588) and later enrolled as a student in the University of Padova (1589-1593).
In 1593, at the age of 21, he was ordained deacon and, later, presbyter by the celebrated Patriarch of Alexandria Meletios Pegas (1549-1601), who perceived the young man's qualities and encouraged him in many ways.
Cyril's association with the Ecumenical Patriarchate of Constantinople and, particularly, with the great Patriarch Jeremias II Tranos gave him the opportunity to gain first-hand knowledge of the problems facing the Orthodox Churches. Later, he travelled throughout SW Russia, especially the Ukraine, to boost the morale of the Orthodox and strengthen their resistance against the proselytizing propaganda of the Uniates.
In 1601, at the age of 30, Cyril was elected to the Patriarchal throne of Alexandria, succeeding Meletios Pegas. As Patriarch of Alexandria (1601-1620), he re-organised the Patriarchate's finances, repaired churches, devoted time to preaching and kept a running correspondence with the Churches of Jerusalem, Cyprus and SW Russia. In 1612 he acted as locum tenens of the Ecumenical Patriarchate for a short period. But all the time, the problems created by the Uniate Church in SW Russia and Constantinople were among his main concerns. In an attempt to normalise the relations between the other Churches and the Patriarchates of the East, he made contacts with the Church of England and his efforts were readily supported by the English and Dutch Ambassadors to the Porte. Later, this policy was continued with the Calvinist divines of Geneva. Among the results of these inter-Christian approaches was the invitation of young Greeks to study in England. One of them was a youth from Macedonia, Metrophanes Critopoulos, who became, later, Patriarch of Alexandria (1589-1639). Cyril presented King James I with a very fine manuscript of the Holy Bible, known as Codex Alexandrinus, and sent a valuable manuscript of the Pentateuch, with Arabic translation, to Laud, Archbishop of Canterbury.
On 4 November 1620, the Holy Synod of Constantinople elected «Cyril Lucaris, renowned for his virtue and wisdom», Ecumenical Patriarch. From 1620 to 1638 Cyril reigned five times (1620-23, 1623-33, 1633-34, 1634-35, 1637-38), and found himself at the centre of the acrimonious dispute between the Papacy and the Reformists, while the Churches of the East, especially that of Constantinople, experienced the stifling and infuriating propaganda of the Jesuits.
State diplomacy took an active part in the conflicting actions and counteractions of the Jesuits and the Reformists. France and Austria offered their services to Rome, where the Congregatio de Propaganda Fide was organizing a scheme against Cyril. Part of the plan was to discredit the Patriarch with the clergy and laity by spreading the rumour that he was a Calvinist. At the same time, the Ambassadors of France and Austria were pressing the Porte to depose Cyril.
Indeed, Cyril was deposed five times and each time he was re-elected to the Patriarchal throne by the clergy, with the support of the Orthodox population. Anglicans and Protestants (the English, Dutch, Germans, Swedes) also supported the return of Cyril to their own advantage. In the swirl of conflicting political and religious rivalries and the resulting dangerous climate, Cyril Lucaris tried to steer a course that, in his opinion, would serve best the interests of the Orthodox Church. He was fully aware of the critical state of affairs and of the pervasive influence of the Jesuits. He wrote: They (the Jesuits) «seek our destruction and the ruin of the Patriarchate and of the entire Church of the Greeks».
The Calvinists, from their side, used political influence, diplomacy, money and every other means to win the Patriarchate and the Orthodox Church over to their views. Cornelius Van Haag, the Dutch Ambassador, made use of all his influence in this unrelenting struggle, assisted by the Calvinist divine Antoine Leger. The latter, through theological discussions, fiery sermons and friendly approaches eventually swayed the Patriarch's entourage, which included Nathaniel Conopios, Metropolitan of Smyrna, Meletios Pontogalos, Metropolitan of Ephesus, Theophilos Corydalleus, Metropolitan of Arta, and John Caryophyllos.
At about that time, the Calvinists of Geneva arranged to print and publish the Holy Bible translated into modern Greek by Maximos Callipolitis. Cyril found himself obligated to sanction Callipolitis's translation, though it contained Calvinist views that could cause confusion to the common people. This confusion became chaotic when, in 1629, the Calvinists of Geneva published the first Latin edition of the so-called «Lucarian Confession», in which the Patriarch appeared to accept the Calvinist doctrines and betray the Orthodox faith. From 1629 to 1633 the «Eastern Confession of Christian Faith» was published under the name of Cyril Lucaris in Latin, Greek, French, German and English. J. Carmiris writes: «This inelegantly worded Confession roused great commotion and indescribable agitation throughout the Church and caused preoccupation not only to the ecclesiastical theologians but also to the politicians and the diplomats. In the beginning almost everyone believed it to be a forgery, not a true work of the Patriarch». More than 350 years have elapsed since the first publication of the so-called «Lucarian Confession». Eminent historians, theologians and researchers have tried to clarify whether Lucaris was the actual author of the «Confession» attributed to him by the Calvinists. The Patriarch himself verbally denied it on several occasions and proclaimed his Orthodox faith with his attitude and in his letters. To the end, however, Cyril did not disavow the «Confession» in writing. Successive Synods of the Orthodox Church have condemned the «Confession» as heretical and alien to the Orthodox faith of the Fathers.
The tragic figure of Cyril Lucaris stood in the midst of opposing religious currents. On the one side the Protestants tried hard to win over the Orthodox in their struggle against the Roman Catholics, going so far as to involve the Patriarch himself with the «Lucarian Confession» in order to promulgate their novel doctrines. On the other side the machinations of the Jesuits reached unheard of extremes. The Ecumenical Patriarch, alone, unprotected and betrayed, was judged and condemned. On 27 June 1638, he was strangled and his body was flung into the Bosporus. Manuel Gedeon writes that after some time «the sea out of compassion for this outstanding champion of Orthodoxy washed ashore his body on the island of Chalki». Cyril's body was buried with all honours by the Patriarch Parthenius I (1639-1644) in the precinct of the historical monastery of Panagia Kamariotissa on Chalki.
In the course of his difficult patriarchy «the much famed and very wise» Cyril Lucaris issued a large number of decrees on many ecclesiastical matters. A few of the synodical resolutions, patriarchal decisions and sigils are noted below:
1. A synodical resolution in July 1622 canonized St. Gerasimos of Cephalonia.
2. A special patriarchal encyclic appealed to all the Orthodox to make donations for the rebuilding of the monastery of Simonopetra, Mount Athos, which had been destroyed by fire.
3. In 1627, Cyril set up a patriarchal printing-press for the publication of Orthodox works that
would invigorate the faith of the sorely tried Orthodox world.
4. Cyril appointed as Director of the famous Patriarchal Academy «Theophyllos Corydalleus, celebrated erudite and expounder of Aristotle's writings».
5. In 1628, Cyril instituted the dating of patriarchal documents from the Birth of Christ and not from the Creation of the World, as was the practice until then.
[author: Athanasios Paliouras, translation: Helen Zigada]
