WITH WHAT ARE LAWS ABOUT RELIGION IN ATHEIST STATES FRAUGHT? Aleksii Ostaev, Pravda-5, 29 August 1997
NEWS ABOUT RELIGION IN RUSSIA
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BEWARE. SECTS. GODDESS AT LIBERTY
by Alexandra Sorokina
Moskovskii komsomolets, 28 August 1997
Marina Tvigun, also known as Maria Devi Christos, emerged to freedom on an amnesty after imprisonment in the Dneprodzerzhinsk women's colony. The term was shortened only two months for the representative of the White Brotherhood by the clemency of the president of Ukraine, which was given not only to her. The sentence of the Kievan city court on three counts--seizure of a state institution, organizing mass disorders, and preaching a religion harmful to health--and the term of four years then remained without changes.
What kind of person was Marina in the world before this whole terrible story of the White Brotherhood? A happy and beautiful woman wishing for all earthly happiness. Many people in her native Donetsk remember her. And her reporter colleagues who knew her well remain completely mystified. And, to tell the truth, they do not particularly focus in their articles on the poor woman. She is really one of us, although deluded. And it really takes a stretch to believe it is so; the absurd turban on the head and the white, flowing clothing--is this ordinary, funny Marina a fantasy or a joke? In court she threatened, perhaps as a joke or perhaps seriously, that the Lord Maria Devi Christos will leave the room. To which they reasonably answered her that the Lord Commander of the Guard would not permit it.
In the colony Marina Tsvigun calmed down, apparently figuring that its bad to joke with laws. She peacefully wove string bags with friends and wrote and wrote. She compiled a "Third Gospel," composing verses and poems. And if in the newspaper of the White Brothers "Yusmalos" they operate honestly, then it appears she actively conducted correspondence with her flock. A month and a half or two ago, that is, on the eve of her liberation, number 25 of this particular publication appeared in the hands of young men and women dressed in white clothing, scurrying about Moscow. And such nonsense as does not exist among mortal man, let alone a god and in prison, Marina shamelessly acknowledges that, well, in general: "Two halves are eternally joined into one. And God eternally is being born." And she has heard: "As soon as you deliver your child, you will descend again into the sinful world as Christ's sacrifice."
Marina's only son, Vitalik, had barely become ten years old when her divine ordeals began. He rather compromised her past, as a physical conception, as completely worldly affairs. In Donetsk it was like an exploding bomb; in the streetcar on the way home supposedly White Brothers tried to do away with Vitalik. The child did not see his mother for months; he left school, began to drink and he tried drugs. His father, taking responsibility for his son's education after the divorce, was not able to cope. In the most difficult time for a youngster Marina spent a long time abroad, in exile, so to speak, because of the investigation. Then prison. The son began seeing his mother even less often. Some time he lived with his father, and other times, he played a guitar at weddings to earn some money. Recently there have been money transfers from White Brotherhood. Grandmother Anna Yakovlevna, with whom Marina grew up and to whose home she brought her husband Nikolai and where Vitaly came into the world, has not dried her tears for all these years. Moskovskii komsomolets contacted her by telephone. And we heard: "This evil Krivonogov really turned my dear child into something inhuman, and even after homesickness in prison I dare say she will not come home to my house. Any day when I sit outside all the time I watch expectant. I read in the Ukrainian newspapers that my Marina supposedly went to relatives in Kiev with her son Vitalik. I am the oldest member of the family and, believe me, nobody is in our house." However some Kievan relatives regularly brought Marina parcels and through them she sometimes relayed letters to her son and even grandmother. So it seems that this was the way articles and poems were sent to the White Brotherhood newspaper.
When after sentence was pronounced some Kievan reporter asked: "What next?" Marina answered that everything will happen as predicted. Only after release from jail. "And the Lord Maria Devi Christos will reveal herself in order to be torn to pieces. The bodies of God Maria Devi Christos and her prophet Yuoan Svama will lie in the street for three and a half days so that all will see how they are resurrected and ascend (in glory!) into heaven. All people will be persuaded of the truth of the scriptures. But it will be too late. The final judgment will begin." Is all of this mindless nonsense really going to be repeated again? But Marina believes that she will die. And is it really true that she is pregnant? Perhaps by a new white god? (tr. by PDS)
Link to Russian text
(posted 29 August 1997)
ITAR-TASS/ Pravoslavie v Rossii
MOSCOW, 27 August. Patriarch Alexis II of Moscow and all-Rus spoke against the imposition of "North American Standards" upon our country in matters of freedom of conscience, and he considers that the religious legislation of Russia should take account of national traditions. He made this statement today after a meeting in Saint Daniel's monastery with Archbishop Kristof Shenborn of Vienna, who came to Russia at the invitation of the primate of the Russian Orthodox church.
"I think that we have our own traditions and history and they must be respected in our legislation. Sometimes people try to impose North American standards upon us," said the most holy Patriarch Alexis II. The law on freedom of conscience, which was adopted by the State Duma and Federation Council but was rejected by President Boris Yeltsin, "corresponds to European standards," the primate of the Russian church noted. "But, as we join the European community, we would want to preserve our own personality and countenance, the spiritual and cultural heritage which was laid down over the course of the thousand-year history of Russia," he emphasized.
Speaking about nontraditional confessions, his most holiness declared that "proselytism should be completely excluded" in their activity, that is "the attempt by unworthy means to convert to a different faith people who profess the religion of their ancestors."
"We also oppose proselytism," declared the guest, having emphasized that the position of the Catholic church in Austria is not different in any way from that of the Vatican. "But at the same time we consider that it is necessary to respect freedom of conscience."
The guest agreet that "each country must control its own autonomy and find its own ways. It is quite natural that in the new situation in which Russia finds itself, it is necessary to find those paths which would be more appropriate for the changed circumstances. And these quests must be supported and welcomed."
"However it is necessary to have tolerance in this process," the archbishop noted. As an example he cited Austria where a special law was worked out gradually that pertains to the status of adherents of Orthodoxy. "In the end they have managed to find those wordings which secure for the Orthodox in Austria the same rights as the adherents of the largest confessions," he said.
The short meeting with the archbishop in the official residence of the most holy patriarch took place behind closed doors and other details were not released. Archbishop Shenborn will stay in Russia until the end of the week. Tomorrow he will attend the divine liturgy on the feast of the Dormition of the Most Holy Mother of God which will be celebrated in the patriarchal Dormition cathedral in the Kremlin by the primate of the Russian Orthodox church.
Link to Russian text.
(posted 28 August 1997)
THE LAW, CONSCIENCE, AND COMPROMISE
Rossiiskie vesti, 27 August 1997
The basic parameters of the new version of the law "On Freedom of Conscience and Religious Associations" have practically been agreed to. This was accomplished as a result of conversations lasting almost a month between representatives of the administration of the president of Russia and leaders of the basic religious confessions. Rossiiskie vesti has frequently written about the most important stages of this delicate process. In its earlier version the law was vetoed by President Boris Yeltsin, since a whole series of its provisions contradicted the constitution of the country. According to information from Interfax, at the present they have managed to honor almost all of the observations and wishes of both the president and of the leaders of basic religious organizations traditionally existing in Russia. the new version of the law will permit the securing of a respectful attitude in society toward traditional religious values and will guarantee the rights of believers who belong to various religions. The draft of the law is in full accordance with world practice and the norms of international law, the sources of Interfax stressed. At the same time the document devotes significant attention to the protection of spiritual health of society and puts impediments in the path of the spread in Russia of totalitarian sects which cause physical and moral harm to the population. Representatives of the Russian Orthodox church, Muslims, Buddhists, Jews, Old Believers, Catholics, Protestants, Baptists, and other confessions participated in consultation on the revision of the law. It is expected that the agreed upon version of the law will be discussed at the beginning of September at an expanded session of the Council on Relations with Religious Associations of the presidency of Russia. The possibility that Boris Yeltsin himself will participate in the work of the council has not been ruled out in the Kremlin.
According to sources close to the head of state, there is hope that if a final consensus is achieved at the expanded session of the council, the draft law can be quickly forwarded for review by the State Duma and its approval. Such an approach, in their opinion, will show parliament's respect for the representatives of the basic religious confessions existing in Russia. (tr. by PDS)
* * * * *
Keston News Service obtained a copy of a proposal for revising the law on freedom of conscience. This proposal was worked out by representatives of Yeltsin's administration who negotiated with representatives of the Moscow patriarchate. Keston reports, also, that both the patriarchate and significant members of the State Duma are critical of this proposal.
Complete text of draft: Law on Freedom of Conscience and Religious Associations
(posted 27 August 1997)
WITH WHAT ARE LAWS ABOUT RELIGION IN ATHEIST STATES FRAUGHT? Aleksii Ostaev, Pravda-5, 29 August 1997
Articles sympathetic to the law:
ARGUMENTS AGAINST ARGUMENTS, by Viacheslav Sergeevich Polosin, candidate of political sciences, State Duma expert, Nezavisimaia gazeta, 23 August 1997
THEOLOGY LESSONS, by Deacon Andrei Kuraev, Trud, 21 August 1997
WEAK STATE, WEAK CHURCH, AND WEAK SOCIETY CAN BE STRONG ONLY TOGETHER, by Andranik Migranian, Alexander Tsipko, Nezavisimaia gazeta, 20 August 1997;
If it is approved by the president, the new law "On Freedom of Conscience. . ." will save the Slavic world from the expansion of totalitarian sects.
"OURS" AND "THEIRS," by
Deacon Andrei Kuraev, Trud, 16 August 1997;
FREEDOM AND CONSCIENCE, by
Vladimir Petrovich Semenko, Nezavisimaia gazeta, Military Review, 16
August 1997;
ARGUMENT IS NOT ABOUT THE RIGHTS OF SECTS BUT ABOUT THE RIGHT OF RUSSIA
NOT TO BE A COLONY, by
Deacon Andrei Kuraev, Radonezh, No. 13, August 1997;
DOES THE STATE BELIEVE IN GOD? by
Deacon Andrei Kuraev, Trud, 13 August 1997;
CRITICISM OF RELIGION BILL. POT CALLING KETTLE BLACK? by
Julia Shargorodska, St. Petersburg Times, 4 August 1997;
THE POPE IS SHORT ON FREEDOM, by
V. Poliakov, Pravoslanvaia moskva, No. 22 (August 1997);
Articles hostile to the law:
EVERYONE
IS READY FOR CONCESSIONS, Moskovskie novosti, 27 August 1997
CHURCH IS BEING DRAWN INTO POLITICS, SUPPLEMENTING THE RANKS OF THE OPPOSITION,
by
Oleg Moroz, Literaturnaia gazeta, 29 July 1997
COMMUNISTS FLIRT WITH THE CHURCH, by
Mikhail Mendeleev, Ekspress khronika, 25 July 1997
MOLDAVIAN ORTHODOX SYNOD PETITIONS PRESIDENT
by Georgy Stolnik, RIA-Novosti correspondent
KISHINEV, 25 August. Metropolitan Vladimir of Kishinev and all-Moldova personally delivered to Presidnet Petr Luchinsky a declaration from the synod of the Orthodox church in Moldova which contained a categorical demand that the government ofthe republic not register the so-called metropolia of Bessarabia which functioned there before 1940. The synod considers that this would disrupt the unity of the church in the republic where, according to statistics, ninety percent of believers profess Orthodoxy, and it will lead "to a division between Romanians and non-Romanians, and then to the emergence of Ukrainian, Russian, Bulgarian, Gagauz, Greek, and other ecclesiastical administrations." The syond, which criticized the republican president's "position of silence on the current question," considers that the official recogniztion of the so-called metropolia of Bessarabia "will complicate the process of reconciliation between Kishinev and Tiraspol." The declaration emphasizes that the conflict that has arisen is a competition between church officials and should be decided at the summit between Russian and Romanian Orthodox churches with the participation of the Metropolia of Kishinev and all-Moldova. (tr. by PDS)
REACTION IN ROMANIA TO LEGALIZATION OF BESSARABIAN DIOCESE
ITAR-TASS/Pravoslavie v Rossii
BUCHAREST, 25 August. "Romanian ministers of the church and believers share the joy of their brothers across the Pruth river in regard to the legalization of the metropolia of Bessarabia diocese, created five years ago after its brutal liquidation in 1940," declared Romanian Patriarch Theoktist in response to the decision of the appelate court of Kishinev that requires the legalization of the Bessarabian diocese under the Romanian Orthodox church.
The primate of the Romanian Orthodox church called for "prayer that in this moments God will bestow a universal thought and will for the confimration of this decision and that love and mutual understanding will be confirmed among all sons of the unified people of the republic of Moldova and that its church and canonical organization will be preserved and freely developed. The Bessarabian diocese was founded in 1928 by Romanian church authorities and it was liqwuidated in 1940 after the annexation of the territory between the Pruth and Dnestr rivers to the USSR. In 1990 a number of Moldavian priests declared the restoration of the Bessarabian diocese. In 1992 the Romanian Orthodox church unilaterally recognized it and consecrated a bishop there. The Kishinev government and Moldavian metropolitan refused to recognized the schismatics. In 1996 the leaders of the Bessarabian diocese appealed to a Kishinev court for recognition of the legality of its restoration. The court at the first level refused them, but an appelate court on Tuesday gave a positive answer. It is predicted that the final decision on this qwuestion will come from the supreme court of Moldavia (Supreme Judicial Chamber), and the government intends to appeal.
At the same time Romanian papers are reporting the reaction in Kishinev to the verdict of the appelate court. It is reported in the press that Moldavian Metropolitan Vladimir declared that only one metropolia can exist in Moldavia, expressing concern about the possibility of the emergence of Gagauz and Pridnestrian metropolias. In his turn, the speaker of the parliament, Dumitru Motspan, declared that the "recognition of the Bessarabian diocese clears the path for the union of Moldova and Romania." The president of the Moldavian department of cults, George Armashu, noted that when the Bessarabian diocese was created it included the dioceses of Ismail and Belgorod, which now are in the territory of Ukraine. Thus if the Bessarabian diocese were legalized conflicts could arise with the government of that state. He added also that the Bessarabian diocese does not represent a separate church and thus the issue is one of internal church conflict. In his opinion, the disputed question "should be the object of conversations between the Orthodox churches of Romania and Russia, which will occur in September."
The deputy from the National Christian and Democratic Front, Vlad Kubriakov, said in an interview with the newspaper "Ziua," that if the supreme court sides with the government, then the Bessarabian diocese will appeal to the European court on human rights in Strasburg. He said that "from the conversations with Prime Minister Ioan Chubyk it turns out that the government of Moldova still has not made a final decision about an appeal to the supreme court." He said that cabinet needs a "democratic image" in the West, which, however, can pose threats to Russian speakers. Besides, V. Kubriakov said, recognitiion of the Bessarabian diocese was one of the conditions which the Council of Europe imposed on Moldavia before its acceptance into the organization. "For the Russian speaking population legalization of the Bessarabia diocese is a beginning of the end," writes Ziua, "marking the practical liquidation of the metropolia of Moldavia, which is under the jurisdiction of the Russian Orthodox church. At the present time the metropolia of Moldavia has 840 churches and 24 monasteries, while the Bessarabian diocese has 117 churches. The next round of talks between the proponents of legalization of the Bessarabian diocese and Prime Minister Ioan Chubuk will be on Sunday." (tr. by PDS)
Further on Moldavian church conflict.
(posted 25 August 1997)
"WHAT THE LAW SHOULD BE IS THE BUSINESS OF RUSSIANS THEMSELVES"
Pravoslavnaia Moskva, no. 23, August 1997
In Moscow, in the Saint Daniel's hotel, there was a press conference devoted to the issue of the new federal law on freedom of conscience. Among its Orthodox participants were Metropolitan Kirill of Smolensk and Kaliningrad, the president of the department of external church relations of the Moscow patriarchate, Archbishop Sergius of Solnechnogorsk, the administrator of the affairs of the Moscow patriarchate, and Archbishop Kliment of Kaluga and Borovsk, the vice president of the external affairs department. Mufti Ravil Gainutdin, president of the presidium of the ecclesiastical board of Muslims of the central european region of Russia represented the Muslim religious organizations. Lama Dashi Niama Garmazapov, president of the souncil of the central ecclesiastical board of Buddhists of the Russian federation in Moscow represented the Buddhists. The press conference opened with an addres by Master Sergius, reading the declaration of the most holy patriarch of Moscow and all-Rus, Alexis II, dealing with the issues of the new law. Responding to reporters' questions, Mitropolitan Kirill frequently stressed that the law contains no restrictions on any religious groups. The listing in the preamble of the law of the traditional religions in Russia does not grant them any privileges nor infringe upon the rights of those religious confessions that are not mentioned. In regard to the standards of the law, requiring a fifteen-year tern of existence in Russia for gaining the rights of legal entity of any religion, it was emphasized that this norm does not affect either Catholic or Protestant confessions that have existed on the territory of Russia for an extended time. The issue is pseudoreligious organizations whose theory and practice are unknown to our people and society. The law contains no standard that limits the activity of these organizations. The issue is only the time during which they must demonstrate their good intentions. Several questions were raised about the Catholic religion as to why it was not mentioned in the preamble of the law. To these Metropolitan Kirill responded that the Catholic religion had not exerted a substantial influence on the spiritual and cultural life of Russia, as had those that were listed. "I think," the master added, "that if we were talking about Italian, Spanish, or Polish law, then the Russian Orthodox church, which is present in these countries, would not even imagine requesting its presence among the religions that had formed the contours of these nations." He added, "Why is it that the legislation of Ireland, Spain, Greece, Great Britain, and Scandinavia mentions traditional religions but poor Russia cannot mention Orthodoxy, Judaism, Islam, and Buddhism, which for millennia have been connected with the history of the peoples." The master further noted that "there is the opinion that the Russian Orthodox church actively participated in the construction of the text; this is not quite so. We participated along with representatives of other religion and we expressed our opinions." A number of reporters asked whether relations between the church and president and the government in general had been changed. In resonse it was emphasized that the Russian Orthodox church is not a political force in society and does not engage in the political struggle or in the opposition. The position of the church today is not criticism with a far-reaching goal but the modest wish to speak the truth to our people at this fateful moment of its history. There are issues on which the church cannot compromise. "The issue of the spiritual make-up of the country and the recognition of traditional religious are such principal concerns and we humbly declare this to our people, and the our government, and to our parliation, and to our president," said the master.
Then Mufti Gainutdin responded to questions, stressing that Muslim religious organizations will insist upon all important provisions of the law on freedom of conscience and on the rights and interests of Muslim believers in concord with the Russian Orthodox church. Archibishop Sergius, responding to a question regarding the law's opponents, including Pope John Paul II and President Bill Klinton of USA declared: "No one known better their own people, believers, than their spiritual leaders--priests, muftis, rabbis, pastors, and lamas. And what the law should be is a matter for the Russians themselves, and internal matter of the government and parliament of Russia." The head of the Buddhists energetically supported the Orthodox master: why can we not decide for ourselves our domestic business? And really, in our legislative activity, as Master Kirill noted earlier, the American Congress is beginning to play too great a role. And what does this mean? Whatever role the American or any other congress may play, the chief decision still remains to the believing people. The preachers who poured down upon us in 1992 declared that atheistic Russia is some kind of spiritual vacuum. The sects were not rejected by the law enforcement agencies nor the rulers but by the people who did not accept them in the absolute majority. And only on the basis of the people can we hope that Russia will remain Russia. It is difficult not to agree with this opinion of the hierarch of the church, especially evidenced by the enormous number of letters to the president requesting support for the law on freedom of conscience that have come from a multitude of political parties, public organizations, and believers of the traditional confessions. The last word has not been heard. (tr. by PDS)
(posted 24 August 1997)
NEW EDITION OF LAW ON FREEDOM OF CONSCIENCE
Interfax, Segodnia, 23 August 1997
The basic parameters of a new edition of the law on freedom of conscience have practially been agreed upon. This was achieved as the result of conversations among representatives of the administration of the president of the Russian federation and leaders of the basic religious confessions, according to reliable sources in the Kremlin. They said: "at the present moment almost all of the observations and desires of the president have been honored, as well as those of the leaders of the basic religious organizations that traditionally have operated in Russia. The new edition of the law permits a strengthening of a respectful attitude toward traditional religious values in society and secures the rights of believers who belong to various religions. The draft of the law fully conforms with world practice and the standards of international law." (tr. by PDS)
(posted 23 August 1997)
PATRIARCH INSISTS ON KEEPING ORTHODOXY IN LAW
ITAR-TASS/Pravoslavie v Rossii
Yaroslavl, 20 August. "The significance of Orthodoxy for the life of Russia must be adequately written into the law on freedom of conscience," Patriarch Alexis II of Moscow and all-Rus declared while in Yaroslavl diocese on a pastoral visit.
The primate of the Russian Orthodox church believes that the activity in Russia of all types of foreign sects and missionaries poses a serious problem and their influence must not be underestimated. He considers that this is why the State Duma and Federation Assembly, which understood the need for legislative measures to restrict their spread, approved the new law that provided such measures.
However the patriarch considers many of the amendments of the president, who vetoed the law, "harmful and insulting for the Russian Orthodox church," and he told the head of state that at the time of their telephone conversation. "They place in doubt the historical, cultural, and spiritual heritage of Orthodoxy and its significance for Russia," his holiness noted with regret.
"Yaroslavl land in this regard is an example of how profound is the influence of the heritage of Orthodoxy upon the life of our fatherland and the life of the people." His holiness also stated that a reconcilation commission is now at work on the task of discussing all suggestions and acute question. However, the primate noted "we are standing completely firm on the point that the preamble of the law must retain the provision about the special role of Orthodoxy in Rus. Because to remove this wording that points out that there also are other confessions that made a contribution in our country to the historical and cultural heritage would mean to erase the truth." (tr. by PDS)
ORTHODOX OF TVER PETITION DUMA
ITAR-TASS/Pravoslavie v Rossii
TVER, 19 August. Orthodox believers of Tver region spoke out today in defense of the law "On Freedom of Conscience and Religious Associatins," which President Yeltsin vetoed. Two appeals were circulated today in Verkhnevolzhe. The first was from the Tver Union of Orthodox Laity to residents of the region. It says that "according to the conclusion of authoritative specialists, the law fully accords with the Russian constitution and international standards on freedom of conscience and it takes into account the experience of other countries, in particular Germany, Greece, Israel, UAR, and others, where similar laws are in effect." The authors of the appeal write: "Today an intense struggle, a genuine spiritual battle, is being waged for the souls of Russians. And the state must not be at all indifferent about who wins. The massive and unregulated invasion and attack upon Russia by hitherto unknown 'churches,' whose activity damages the spiritual, psychological, and physical health of people, have upset the religious stability that has existed historically in Russia."
An appeal of Orthodox believers of Tver diocese to deputies of the Russian State Duma, expressing "hope in their steadfastness," notes that "the law was called to take a stand in the path of those who are destroying Russian spirituality. . . . They are destroying the foundations of our fatherland that were laid without human agency and they are finally destroying Russian statehood." The authors of the appeal consider that "pressure through the mass media is being exerted not only on deputies but also on the church and the most holy patriarch. Someone wants to draw the patriarchate into participation in the reconciliation commission for 'revising' the law you adopted. It is not the business of the church to write secular laws and drawing its representatives into this business is a provocation that transfers responsibility for the contents of laws onto the church. Every law written by the powers that be is imperfect and transient." Appealing to the duma deputies the Orthodox believers declared: "We decisively support the law that you adopted not because it is an exception from that rule but because now the scales are tipped in favor of the enemies of Russia and the law you adopted weighs in the opposite direction." Collection of signatures on the appeal has begun and it will be delivered to the State Duma of Russia. (tr. by PDS)
COURT DECISION MAY LEAD TO SCHISM
ITAR-TASS/ Pravoslavie v Rossii
KISHINEV, 20 August. After the Moldova appeals court required the state to legalize the subordination of the metropolia of Bessarabia to the Romanian church, a catastrophic schism among Orthodox believers will begin, which will spill over into society, according to Metropolitan Vladimir of Kishinev and all-Moldavia. He spoke today with reporters about the verdict that was rendered yesterday evening by the appelate court in the suit of the metropolia of Bessarabia against the government.
In the course of several years the cabinet of ministers has refused to review and confirm the charter of the metropolia of Bessarabia, which was created with the cooperation of the Romaniian Orthodox church in 1992 and since then has been in conflict with the metropolia of Kishinev and Moldavia that is under the jurisdiction of the Russian Orthodox church and is registered with the state. In the opinion of the director of state service for problems of cults, Georgy Armashu, "the church conflict must be resolved in the course of conversations that were begun this year between the largest Orthodox churches, Russian and Romanian." However a representative of the metropolia of Bessarabia in the court, parliamentary deputy from the National Front of Moldavia, which advocates union with Romania, Vlad Kubriakov, stated that the cabinet's refusal is a violation of human rights.
"After the announcement of the appeals court's decision I received calls from priests all over Moldavia who asked for a general meeting of believers on the central square of Kishinev, in order to resolve the question finally. We understand that this is not the best move, but we are forced to do it and, apparently, next week such a meeting will occur," declared Metropolitan Vladimir. He emphasized that the basic mass of Orthodox in Moldavia oppose schism and registration of the metropolia of Bessarabia, since they thing that this will lead to destruction of Orthodoxy and disorder in society. "I have already received suggestions to create a metropolia of Pridnestria and Gagauzia. But tiny Moldova is not a country where several large confession can exist. They will fight among themselves for believers, which will lead to schism of both the church and state," the bishop stressed. (tr. by PDS)
Background from RFERL
August 7. MOLDOVAN GOVERNMENT READY TO RECOGNIZE BESSARABIAN CHURCH
A representative of the government on 6 August told the Chisinau Court of Appeals that the government was now ready to extend official recognition to the Bessarabian Metropolitan Church (BMB), which is subordinated to the Bucharest Romanian Orthodox Patriarchate. The government had refused recognition of the church for five years, recognizing only the Moldovan Orthodox Church, which is subordinated to the Moscow Patriarchate. The court was about to rule on litigation between the government and the BMB and the government had appealed against a decision of the Chisinau Tribunal recognizing the BMB. The government representative said official recognition would be extended on 13 August, BASA-press reported.
August 14. MOLDOVAN PREMIER DENIES INTENTION TO RECOGNIZE BESSARABIAN CHURCH
Ion Ciubuc has said that Gheorghe Armasu, the director of the government office in charge of religious affairs, "misinformed" the Chisinau Court of Appeal when he said the government will recognize the Bessarabian Metropolitan Church on 13 August, RFE/RL's Chisinau bureau reported on 13 August. Ciubuc said the government's agenda for its 13 August meeting had never included the Church's recognition. The Bessarabian Church is subordinated to the Bucharest patriarchate and has been denied recognition for five years. Armasu told the court that the reason for the denial of recognition was that "Bessarabia" (the name of the Romanian province whose bulk makes up today's Moldova) does not exist at all.
August 20. MOLDOVAN COURT RULES IN FAVOR OF BESSARABIAN CHURCH.
The Chisinau Court of Appeal on 19 August ruled that the government must recognize the Bessarabian Metropolitan Church. RFE/RL's Chisinau bureau reported that the government can appeal the decision within 15 days. The government has refused to recognize the Bessarabian Church, which is subordinated to the Bucharest patriarchate. It recognizes only the Moldovan Orthodox Church, which is subordinated to the Moscow patriarchate. The Bessarabian Church claims some 400,000 believers.
August 21. MOLDOVAN CHURCH LEADER WARNS AGAINST RELIGIOUS WAR.
Metropolitan Vladimir, who heads the Moscow-subordinated Moldovan Orthodox Church, says there is a danger of a "war among Orthodox Christians" if the Chisinau Court of Appeal's decision to recognize the Bucharest-subordinated Bessarabian Metropolitan Church is not overturned. Vladimir told RFE/RL's Chisinau bureau that if the decision remains in force " the loser will not be the Church alone but also the State." Also on 20 August, Gheorghe Armasu, director of the government office in charge of religious affairs, said the government will appeal the decision at the Supreme Court. Armasu said the Bessarabian Church declares itself to be the successor of a Church that had existed "under foreign occupation," BASA-press reported.
(posted 21 August 1997)
BEWARE. SECTS. AFTER READING BIBLE MOTHER THREW SON OUT OF WINDOW
Moskovsky komsomolets, 15 August 1997
Recently the residents of building 20/3 on Domodedovsk street witnessed a horrifying tragedy. On the ninth floor there lived a thirty-five-year-old barman with his mother, who is a fervent adherent of the sect of Jehovah. As a neighbor of the original family of Margareta Nazarova tells it, for a long time singing came out of the apartment and then the unfortunate barman tumbled out of the window and then, after briefly grasping onto the trees, crashed onto the pavement. His mother, having immediately leaned out of the window, in a sing-song voice read from the Bible and loudly rejoiced that now her holy son was in Heaven. Actually, the poor man died on the way to the hospital. (tr. by PDS)
(posted 20 August 1997)
WHITE BROTHERHOOD LEADER RELEASED FROM PRISON
ITAR-TASS/Pravoslavie v Rossii
Dneproderzhinsk, Denpropetrovsk region, 17 August. Marina Tsvigun-Krivonogova, one of the leaders of the infamous "White Brotherhood" sect, was freed on an amnesty from the Denprodzerzhinsk women's correctional labor colony. Nevertheless, a month ago this woman who has taken for herself the name "Maria Devi Khristos," told her supporters, "brothers" in faith, about her own development in a telephone message from the place of confinement
She did not act alone but in unison with the "patriarch" of the "White Brotherhood," who also was her husband, Yury Krivonogov. Together, using methods of hypnosis, they drew into the sect mainly young people. Taking advantage of their immature feelings and minds, the heads of the sect acquired complete dominance over them. In particular the leaders of the sect organized a demonstration in the center of Kiev with a crowd of "white brother" youths, which ended with an attack upon Holy Wisdom cathedral that forced law enforcement agencies of Ukraine to take the "prophets" seriously. What "Maria Devi" intends after her release--whether to break with the ex-patriarch Yury Krivonogov and create a family with the "apostle" Vitaly Kovalchuk--is still unknown. A more serious question arises: whether the "White Brotherhood," which has spiritually destroyed thousands of young people in Ukraine, Russia, and Belarus, will revive its activity. (tr. by PDS)
UKRAINE FREES CULT LEADER
by Steve Gutterman, Associated Press Writer
Monday, August 18, 1997; 4:04 p.m. EDT
KIEV, Ukraine (AP) -- Ukraine has freed the imprisoned leader of a doomsday cult that created chaos in Kiev with its 1993 warnings of the imminent end of the world, police said Monday.
Ukrainian Orthodox Church leaders -- disturbed by the increasing presence of foreign and nontraditional religions since the Soviet>collapse -- said they feared the release would lead to a revival of the White Brotherhood cult. Marina Tsvygun was freed Wednesday under a general amnesty by President Leonid Kuchma for a variety of less serious offenses, police spokesman Vladimir Anisimov said. Tsvygun is known to members of the White Brotherhood cult as Maria Devi Christos, the living God.
In 1993, hundreds of her followers descended on Ukraine's capital for a prayer vigil leading up to what they said would be the Nov. 14, 1993, end ofthe world. Four days prior to the predicted apocalypse, Tsvygun and other cult members were arrested for allegedly storming and vandalizing Kiev's ancient St. Sofia's Cathedral. She was sentenced to four years in prison in February 1996; her husband and a priest in the movement also received long prison terms. The president's amnesty freed the priest as well as Tsvygun, but it was not immediately known if it freed her husband.
The prison sentences started the day the cult leaders were arrested, meaning Tsvygun would have been released this November if not for the amnesty, Anisimov said.
Officials claim the cult, estimated by police in 1995 at 12,000 members in Ukraine, Belarus and Russia, brainwashed its followers and tightly controlled their behavior. Ukraine banned the group in 1992.
c Copyright 1997 The Associated Press
BEWARE. SECTS. AMNESTIED BUT DANGEROUS
by Vasily Zakrevsky
Izvestiia 21 August 1997
On Wednesday of last week her 18-year-old son met Marina Tsvigun at the gates of the Dneprodzerzhinsk woman's colony where she had been confined since the beginning of the year. "The living goddess" Maria Devi Christos was released on an amnesty celebrating the anniversary of the constitution and returned to the "White Brotherhood" with her former husband Yury Krivonogov, according to those who follow her fate. It was Yury who, properly speaking, created the brotherhood and rose from beingan unknown journalist of a Donetsk newspaper to "divine heights." Marina's new chosen one is the Apostle Peter II, whose secular name she does not even mention, who also was freed on the amnesty after spending a term in a colony of ordinary regime. Witnesses say that Marina Tsvigun left in a car with close relatives for Kiev. I one can speak about luck in such circumstances, then Marina is lucky that she was in the Dneprodzerzhinsk colony. It is possible to call this woman's colony a model institution. Everywhere on its territory there is greenery and flowers. The prisoners are well fed and the quality of medical care is shown by the absence of a single case of tuberculosis in the last year.
How did Tsvigun behave in confinement? Quite modestly, according to the colony's officers. She did not keep company with other prisoners who were there for robbery and murder, but she did not condemn them. She carefully obeyed all orders of the keepers and she did not draw her friends in prison into the "White Brotherhood." From morningto night she worked weaving string bags and produced other goods, but she never fulfilled her quota, which the women from the other cells sorely criticized her for. Marina did not go to the corporate prayer services but venerated the icons alonein her cell. She sang religious hymns of her own composition in a kind of semi-dream state. She was very offended when she was called Marina Tsvigun and not Maria Devi Christos, but she got used to it.
And now she is at liberty. Many parents received the news with a pang in their hearts: will their children again take up the white overalls and embrace the "living god"?
As is known, Marina Tsvigun and her closest associates were arrested by law enforcement agencies on the accusation of religious extremism. Our readers surely remember how thousands of white brothers, mostly young girls and boys, gathered at the cathedral of Holy Wisdom. Maria Devi Christis declared the end of the world. In commemoration of this she was supposed to commit self-immolation on the ancient quare. Then arise. And then in the form of Christ to prononce judgment on the world. Whoever did not believe this was supposed to go to the fires of Gehenna. And several brothers and sisters intended to light candles in the evening twilight. Young people acted like robots and sleepwalkers and were ready to do anything. They did not even recognize their own mothers.
The self-immolationof Marina Tsvigun never happened and the white brothers and sisters began to sack Holy Wisdom cathedral and beat up the priests. When the zombies were arrested experienced physicians were unable to bring them out of their trances for a long time. Many became emotional cripples for a long time.
The question poses itself: has Marina repented or even after the colony will she continue sectarian activity that cripples the souls of youth? The evidence says that now Marina Tsvigun as never before is persuaded that she is Christ is female flesh. And the absence of white brothers from the streets and squares of our cities does not assure us but rather disturbs. It's as if they are saying: just wait; our time will come. Experts are predicting three versions of the Tsviguns' conduct. She could withdraw into her fanatical belief like a turtle into its shell and do no harm. But this is not certain. Marina is too accustomed to dominate the crowd which is under her religious trance. The second version is that Maria Devi Christos will reject religious extremism and even tryto register officially the "White Brotherhood."
Finally, the third version is that the brothers will go deeper into the underground and Ukraine could get its own Aum Sinrikyo.
Although she considers reporters to be the tribe of Cain, Marina still could not resist temptation and on the eve of her release she appeared on Denpropetrovsk regional television. I should say frankly that her appearance on the screen was impressive. This thirty-something, sweet woman had a tall, bright body. Her voice was calm, but each word was seemingly electrified. Marina is no less capable of mass hypnosis than Kashpirovsky. In so manywords she called her brothers to remove the dirt and atheism from their white garments and get ready for the coming of Maria Devi Christos. (tr. by PDS, posted 24 August)
ONE MORE CHURCH IN RUSSIA
Komsomolskaia pravda, 19 August 1997
Today, in Petersburg, after thirty years of restoration work, the cathedral of the Resurrection of Christ, popularly known as the Savior on the Blood, is being opened. It was built in 1881 on the place where Alexander II died. Bolsheviks planned to tear down the church but then they decided to use it as a storehouse. Over the past seventy year Savior on the Blood was closed and visitors were not permitted. The director of the St. Isaac's cathedral museum said that restoration started at the beginning of the 1960s. Two thousand restorers worked on the restoration of the church and 225 billion rubles were spent. However another 85 billion are needed for restoring the altar and other outlays. Nevertheless everyone now can enjoy the unique icons and the Florentine mosaic pictures. They were restored over the course of fifteen years. After the opening of the monument people will be able to visit the museum without cost. (tr. by PDS)
SAVIOR ON THE BLOOD COULD BECOME A BONE OF CONTENTION
Kommersant Daily, 19 August 1997
Today in Petersburg after lengthy restoration the church of the Resurrection of Christ, better known as Savior on the Blood, will be opened for visitors. The first stage of restoration work is completed--about 7000 square meters of the mosaic covering of the church have been restored. Completion of restoration is expected by 7 November 1997; the Day of Reconciliation and Concord will be observed in the church with a solemn service in memory of all victims of terror in Russia. Savior on the Blood is the most curious monument of Petersburg. The combination of architectural absurdities and the religious monarchist aura is uniquely its own.
The church is not really located in the most convenient place for viewing; its bright cupolas and multicolored kokoshniks are visible from Nevsky Prospect and from the Field of Mars. It was built during 1883-1907 as a church monument on the place where on 1 March 1881 Emperor Alexander II was fatally wounded by a terrorist act prepared by the People's Will. A long architectural competition preceded the construction of the church. The winner was the unknown architect Alfred Parland. His design was executed in the so-called Russian style (which now is more often called the Russian variant of the historical style). Its basic compositional approaches and motifs come from Muscovite and Yaroslav architecture of the 17th century. So it can seem on the first, naive glance that Savior on the Blood is like the St. Basil's cathedral, except that the Moscow cathedral is authentic while in Parland's work it is transformed into clumsy decoration. However this church is not important in the history of Russian architecture because of its exterior. Its interors are unique; the church is almost completly covered by mosaic. All icons in the church were made by mosaic technique (among the artists were Nikolai Bruni, Vasily Vasnetsov, Mikhail Nesterov, Alexander Riabushkin, and Nikolai Kharlamov).
The church of the Resurrection of Christ was consecrated exactly 90 years ago, on 19 August 1907. For the next ten years it functioned as a nonparish church in which holiday and commemorative services were conducted and it was viewed primarily as a memorial to the Tsar Liberator. In 1918 the church was turned over to a church committee and it was closed in 1931. Later the building of the church was used for storage; at one time a vegetable warehouse was located here. The mosaics on the floor were almost completely destroyed and at the time of the war the decorations on the cupolas were badly damaged. In 1970 the church was transferred to the St. Isaac's cathedral museum as an annex. From today on visitors will be able to enter Savior on the Blood. It will function under the system of the museum. The director of St. Isaac's, Georgy Butinkov, promises that church services will be conducted in the church. However that will not likely be very soon until the altar is restored (and for this another 80 billion rubles are needed).
The subsequent fate of the church is not clear but, it seems, it will become a bone of contention. Primarily, the Orthodox church will aspire to take it over. Tentative steps in this direction already evoked an uproar in the local press and profound concern on the part of the museum director for whom the newly opened church, which will be an undoubted hit of future tourist seasons, represents a source of substantial income. Perhaps this battle can be nipped in the bud by the church's patrons, Prime Minister Victor Chernomyrdin and First Vice Minister of Finance Alexei Kudrin, who played an important role in financing the restoration. Kudrin is a Petersburger, but why Chernomyrdin was sympathetic to this monument is not clear. And the case of such patronage of the Savior on the Blood's prototype seems just as absurd. The cathedral of St. Basil, despite all of its antiquity and the no less meaningful experience to which it is dedicated, is crumbling and may not survive, but its exterior is able to arouse the national and religious feelings of some high-placed person. (tr. by PDS)
(posted 20 August 1997)
BEWARE! SECTS! BLACK "DEVILS"
by Nikolai Kireev
Rossiiskaia gazeta 13 August 1997
Recently a group of eight Satanists was arrested in the small city of Severozadonsk. They were accused of performing ritual murders. It is rumored that the "spiritual leaders" of the sect are a 72-year-old woman and her 42-year-old son. They drew under their wing young men who come mainly from well-to-do families. Seventeen-year-old Artem. by his own admission came to Satanism independently. He read the Bible and came to the conclusion that the devil is stronger than Christ and that he actually was the creator of the universe. Last year he became acquainted with the sectarians and in the spring of this year he participated in a murder. The victim was a 49-year-old man whom they lured on Easter eve into the home of the "leader," tied up, and then began the ritual ceremony of consecration of initiates into the sacrament of service of the devil. Each of the participants in the orgy delivered one blow with a dagger. In July the black "devils" tied a 16-year-old young man from the neighboring Novomoskovsky district to a tree and brutally beat him with hammers. He was beaten just because he dared to slap slightly a rabbit belonging to Artem. [see attached story]
It is horrifing, but it is a fact: satanists occasionally show up in various corners of the country. Many probably know about the terrible tragedy which was played out several years ago on Easter night on the grounds of the famous Optina hermitage. Some time later a 29-year-old convict from Saratov was arrested in the skete of this monastery. When he was searched they found a knife and books about black and white magic. This "pilgrim" had not managed to do any damage, although it was clear that with such "goods" he had come to the sacred Orthodox place with far from good intentions.
Generally the abundance of destructive and secret religions and sects in our Russia has become the object not merely of sharp discussions. In the city of Mtsensk of Orel district a Satanic organization of fifteen persons was uncovered. It all began with a criminal case of desecration of a grave and arson of the prayer building of Seventh-day Christian Adventists. In the course of the investigation it became clear that a student at the local metalurgical institute Dmitry G. had committed the arson out of moral principles, trying to damage a religion that was strange to him. The 17-year-old youth was required to endure three circles of experiences: to spend a dark night in solitude near an old cemetery, get a human skull, and they inject a "living spirit" into it. In other words, a Satanist initiate must perform sacrifice to the devil. Dmitry did not dare to dig up a grave, but he decided to substitute for this act of vandalism the burning of church books. The youth drank a lot to build up his courage and in the dead of night he broke a window and entered the prayer house. He collected the literature into a pile and set fire to it, and then using blood from a cut in his arm caused by the broken glass he drew a Satanic symbol on the wall, the upside-down cross. No, it is not coincidental that the priests of Optina hermitage ring alarm bells on the eve of the glorious resurrection of Christ; the servants of the devil are not sleeping. (tr. by PDS)
Russian text: Ostorozhno sekty
(posted 19 August 1997)
SATANIST SECT DISCOVERED
ITAR-TASS/Pravoslavie v Rossii
TULA, 25 July. Law enforcement agencies of Tula region have uncovered crimes by a sect of satanists which has been active in the city of Severozadonsk. In three month the members of the sect have committed three ritual murders. Eight sectarians have been found, who were led by a 72-year-old woman, a psychiatric patient, and her 40-year son. They recruited their "flock" among teenagers from well-to-do families. Among the "initiates" are several fanatics. "Satan is stronger than Christ," one of them, who is all of 17 years old, declared to officers. By his admission, two years ago he performed a rite of apostasy from God, carrying an Orthodox cross in the heel of his boots for several days.
The sectarians performed the first ritual murder on the eve of Easter in 1997. Luring a 49-year-old man into their building, they tied him up and performed a rite of consecrating several initiates to the service of Satan. Each struck the victim with a knife and drank human blood. After the rutual the bodies of the victims were buried or made to look like suicides. The second victim of the satanists was a former husband of the "leader" and father of her children who had refused to adopt the "true faith," and the third was a 16-year-old youth who supposedly mocked the sectarians.
The sensational revelation of the satanists was quite unexpected for the neighbors who described the leader of the sect as a happy and pleasant person. Meanwhile in her hom the investigation disclosed a multitude of objects of the satanist cult, from icons pierced by crosses to ritual daggers for murders and bowls in the form of a satanist star from which they drank the victims' blood.
The law enforcement agencies do not exclude the possibility of ties of the sect with fellowbelievers in Moscow. It was explained that the second son of the leader works in the police department of the capital and on the days of the sacrifices he was in Severozadonsk. The investigation of the satanists is continuing. (tr. by PDS)
(posted 21 August 1997)
ALEXIS II CONSIDERS THE ROLE OF ORTHODOXY UNDOUBTEDLY HIGH
Interfax, Segognia 19 August 1997
Speaking to leaders of the Russian Orthodox church (RPTs) at a ceremony for the presentation of the medal "In memory of the 850th anniversary of Moscow," Patriarch Alexis II of Moscow and all-Rus declared that the provision about the role and significance of Orthodoxy that was written into the law on freedom of conscience and religious associations "must not be subjected to any doubt."
The patriarch considers that "there are forces which are trying to cast doubt on the significance of RPTs and Orthodoxy." He expressed confidence that the high evaluation which was given to the Orthodox religion will remain in the preamble of the law. Alexis II emphasized that RPTs, cooperating with all religions, in the future will do everything possible for establishing peace and concord in society and to help the peoples of Russia to survive its trials and build a new state.
As is known, the law "On Freedom of Conscience and Religious Associations," which was adopted by parliament, was vetoed by the Russian president. Boris Yeltsin explained his position by citing many provisions of the law that "trample upon constitutional human and civil rights and freeedoms and also establish inequality of various confessions." In the preamble of the law four religions are singled out as traditional for Russia, Orthodoxy, Islam, Judaism, and Buddhism, which evoked objections from representatives of confessions not mentioned in the law. On 6 August, at the time of the ceremony of consecration of the church-chapel of Boris and Gleb in Moscow, Boris Yeltsin and Alexis II agreed that representatives of the church, government, and president will prepare and agree on amendments to the law before 1 September in order to present a new version to the State Duma. (tr. by PDS)
ALEXIS II NOTES LUZHKOV'S EFFORTS
Nezavisimaia gazeta, 19 August 1997 (excerpt)
. . . Speaking at a ceremony . . . the patriarch noted the "efforts and selfless labor of Moscow Mayor Yury Luzhkov for the restoration of churches, monasteries, and the entire church life in the city."
THE PATRIARCH IS WITH US
by Anatoly Matsukevich
Rossiiskie vesti 16 August 1997
All were calmly minding their own business. The sports journalists were waiting the results from Elista of the jubilee fiftieth championship of Russia and no one knew, nor guessed, nor sensed, that this day would be a historical experience for chess. The final round of the championship was attended by Patriarch Alexis II of Moscow and all-Rus.
The patriarch came to the capital of Kalmykia on business that was important for Russia, the consecration of an Orthodox church built by the talented Kirsan Iliumzhinov practically in the center of Elista. And the president of Kalymkia, recalling in time that he still is the president of the International Chess Federation, managed to persuade the illustrious guest to attend the Russian championship. The patriarch of Moscow and all-Rus' attendance at the chess tournament was a genuinely historical experience. In fact from time immemorial the attitude of the Orthodox church toward chess was very, very cool and at times actively hostile.
In the Nomokanon, collection of canon laws, composed by Patriarch Photius in the 6th-7th centuries, chess was equated with games of dice and other "demonic entertainments." At the end of the 12th century the Byzantine Nomokanon was translated into Russian and became the basis for the Kormchaia, which is the handbook for the Russian clergy. As a result in all subsequent church resolution chess was declared anathema. Thus in the bishop's "Instructions for a new priest" of the end of the 13th century, that was incorporated into the Novgorod Kormchaia, playing chess was equated with reading forbidden books, robbery, and other sins. The fathers of the Russian church did not favor chess even in a much later period. In many church letters and instructions of the 16th century our favorite game was condemned along with singing, dancing, and music. In the Trebnik of the second half of the 16th century the priest was advised to ask the Orthodox believer at confession: "Did you play chess?" Leaders of the struggle with the "chess heresy" included Metropolitan Daniel (died 1547) and thunderous arch priest Silvestr (1566), who in his Domostroy warned fans of chess that they "will all go directly to hell and be damned in hell." The Hundred Chapters council of 1551 of clergy and boyars, called by Tsar Ivan the Terrible, included chess among "Greek demonic entertainments." The regular prohibition this time was extended only to common people. The tsar and his court did pass the time with the "demonic game." There is a tradition that Tsar Ivan even died at a chess board. Subsequently the Russian church's attitude toward chess became more tolerant. In the Ulozhenie of 1649 chess was not condemned. One of the first Russian publications where chess is mentioned is the "Practical Primer" of a monk of Moscow's monastery of the Miracle (which was destroyued in 1930), Karion Istomin, which was published in 1694 and 1696. In it each letter is illustrated "in faces" and accompanied by one or more drawings with brief explanations. Among the illustrations under the letter "sha" was a drawing of a chess board with the label "shakhmaty." However, paying tribute to the popularity of the game, the pious author in full keeping with church tradition warned the reader against its extreme seductiveness and called the reader to devote free time to more godly pursuits: "Do not consider the game of chess so important that without it you cannot have a good time. Do all things for the glory of God."
In the period when the great fan of chess, Peter I, sat on the throne the game began to win adherents even among the clergy. Frequent chess partners of the tsar included the court priest Ivan Khrisanfovich and the Novgorod archibishop Feodosy Yanovsky, who at one time was the vice president of the synod. In the 19th century the famous theologian Metropolitan Filaret Drozdov turned his attention to chess. And now, on the historic Friday 6 June 1997. The most holy patriarch's attendance at the chess competition has removed from chess the obsolete church prohibition. (tr. by PDS)
Russian text: S nami patriarkh
(posted 19 August 1997)
ROAD TO CHURCH GOES THROUGH THE MILITARY UNIT
by Svetlana Sukhova
Segodnia, 15 August 1997
The ministry of defense is cooperating only with the Russian Orthodox church; it does not even conduct conversations with sects and representatiaves of other religions.
This story began with a meeting at the Sheremetevo airport, to which the Segodnia correspondent had been invited among other representatives of the media to the opening of a new landing strip. Having arrived with my colleagues I was amazed that the priests invited to bless the new strip came with a full security escort (six-eight men in camouflage), while the other honored guests had at most two body guards. Forming a semicircle around the priests, the soldiers operated in a fully professional mannter as a choir accompanying the priests' activity. And this evoked a real shock. It seemed that the choristers either had studied in seminaries before being drafted or they assisted in churches. Now they all were soldiers of unit 5538. Such cooperation of the army with the church certainly evoked great interest, and thus, having received permission of the press center of the Moscow military region, I went to Khimki [Moscow suburb].
A pair greeted me, an assistant commander for education Valery Ovseichuk and Lieutenant Colonel Nikolai Kozachuk, an officer for communication with state and public organizations and religious associations of the defense ministry. It seems that the experience of the Khimki unit has become the "first swallow," and today Orthodox churches exist on the territory of 88 military units. True, Kozachuk stressed, the defense ministry cooperates only with the Russian Orthodox church. And it does not even conduct conversations with any sects as well as with representatives of other religions.
The road to the "regimental church" (as they call the church of Alexander Nevsky here) was short, less than five minutes walk from headquarters. The small but precise church had been built, as they explained, not only by soldiers' hands but also with funds from the unit. They recited to me with pride the succession of dates of laying the foundation stone (Patriarch Alexis II himself conducted the ceremony on 1 September 1995), the completion of construction (18 April 1996) and consecration (7 June of the same year). The rector of the church, monastic priest Sofrony, is called by the leadership of the unit none other than the "first priest of the armed forces," but sometimes simply "our little father." The father, as was explained later, is quite young--he looks about thirty. And, judging from the conversation, he has fresh memories of his own army experiences. He arrived at the unit as a representative of the patriarchate's recently created department on relations with the army and law enforcement agencies . Father Savva (whom I saw at Sheremetevo) heads this department which consists of six or seven people.
Incidentally, in distinction from the rector of the church of Alexander Nevsky, many of the choir members had chosen a career in the priesthood prior to their entering the armed forces. Several of them even were students in a seminary (first or second year). With rare exceptions, the boys are not from Moscow; many are natives of the cities of the "Golden Ring." They got into the unit through "connections," one might say; their rectors put in a good word for each of them. The command of the unit does not hide this.
However, we should not confuse this means of building a unit with alternative service. Soldiers of unit 5538 take the oath, learn to use weapons, and acquire a specialty just like their peers in other units. Church attendance and help in conducting services are free time activities or by permission of the command. The boys themselves say that although the church is open daily they attend it primarily on Saturdays, Sundays, and holidays.
Incidentally, in regard to holidays. Yesterday the first Savior was celebrated in the unit. And in the church there is a schedule of the church holidays with notes from the command of the unit when soldiers are granted leave for "church needs." And this seems to be quite a lot. The boys not only sing in the regiment church but also go on "tour" (when, for example, they went to the consecration of the runway). And what is amazing here? At the time of the services they put together a good, one might even say professional, male choir the likes of which in Moscow and the provinces can be counted on the fingers.
What is more, there is work for the choir in the unit besides services on holidays and Sundays. There are baptisms and weddings. And in the church of Alexander Nevsky they baptize not only infants--children of officers--but also adults, officers and soldiers who have come to faith only after joining the army. And there are more and more like that, according the Father Sofrony's testimony. Although there are those who might say something harsh and insulting about a choir member (especially behind his back). According to the testimony of officers there is a lot demanded of the choir members and they try to justify the confidence of the command and show that a believer solder is more competent than an atheist.
But why did these boys join the army? Since they were seminary students they easily could have been "excused" for this service that is not very popular, especially in recent years. Moreover it is no secret that several young people even go to seminary and church schools specifically to avoid the army. So these somewhat strange (in a general sense) folk have expressed their own desire. "If you haven't experienced something how can you counsel others?" Father Sofrony wonders. "And besides the army is a good school for people who intend to spend a part or a large part of their lives in a male collective." Besides, as was later explained, after leaving the army two of the boys will go to one of the strictest (in terms of seclusion from the world) monasteries--Mt. Athos. It has already been hundreds of years since a female foot stepped on the territory of the monastery (they say that even female birds do not fly over the monastery). So that the ability to function in a male collective will not be wasted for the future clerics.
Possibly the office of regimental priests will be officially introduced into the army in the near future, like in tsarist Russia. For the time being the appearance of a church on the territory of the unit is an exception, a rarity. And the formula "on the territory of the unit" was used here deliberately; the church is located on the land that belong to the unit (of the ministry of defense) but behind a fence, in order to emphasize that between the state (army) and the church there is a barrier. However, today this is a material rather than a spiritual division. The creation of the institution of regimental priests requires resources, legislation, and the like. But this barrier could easily disappear. It would be sufficient for the patriarchate to decide the material question for itself. But there already are more than enough churches in the army; many of the units are located in former monasteries or in the vicinity of abandoned (or active) churches. It is only necessary to resurrect the past. (tr. by PDS)
Russian text: Doroga k khramy
(posted 18 August)
DIPLOMACY ON THE ARBAT
by Ilia Medovoy
Kultura, 14 August 1997
On Wednesday of last week on Arbat Square in Moscow the president of Russia and the patriarch of Moscow and all-Rus met. The occasion was the consecration of the newly completed church of Boris and Gleb on the location of the church of the same name that was destroyed in 1930. Our president seldom opens churches. But this was a special occasion: the names of the holy martyrs who were the victims in the eleventh centurl of a fratricidal war are the names of his two grandsons. The presence of the patriarch gave still greater meaning to the event: it promised to smooth out the contradictions that had arisen in relations of the two leaders--political and religious. Events preceding the meeting had unfolded rapidly. On 23 June the State Duma adopted that law "On Freedom of Conscience and Religious Associations." On 3 July the Federation Council approved it by an overwhelming majority of votes. On 21 July Boris Yeltsin vetoed it. In a message to the citize nsof Russia the president emphasized that many provisions of the law violated constitutional human and civil rights and freedoms, created inequality of various confessions, and contradicted the international obligations that we have assumed. In response the Patriarch Alexis II of Moscow and all-Rus issued an official declaration in which, in the name of the Orthodox flock, he expressed disappointment over the rejection of the law. And he expressed the firm conviction that its immediate enactment was necessary, without change in the principles of the provisions. Then the press service of the president distributed the text of the letter from Boris Nikolaevich Yeltsin, in which were ennumerated all the juridical contradictions of the law with the bases of the constitutional system of Russia and principles and standards of international law. And finally, just previously were published excerpts from a document sent by the chancellery of His Most Holiness, where in a polemical tone he expressed the point of view of the Russian Orthodox church. It was expressed unequivocally and firmly: the patriarch insists that the draft law is fully consistent with existing Russian legislation and the generally recognized legislative practice of foreign states and it does not restrict human rights.
It is understandable that the meeting was informal, without protocol, and was best suited for smooting the escalating conflict. "An angel flew," they say, when as unexpected pause occurs in the conversation. Whether the president's angel soared over the Arbat on the day of Boris and Gleb, it is difficult to say. But many words were said. They bore testimony to the desire of the president to patch up the split in relations with the patriarch. "No impediments arising in the recent past," declared the president during the ceremony, "can ever divide us inasmuch as we know both the role and significance of Orthodox Christianity and our Orthodox church in the regeneration of Russia." Besides this Boris Yeltsin, judging by all signs, did not change his position with regard to the draft law. He authorized his chief of staff to conduct by 1 September an expanded session of the Council of Relations with Religious Organizations, in order to decide--of course with representatives of convessions, deputies, and senators--whether it is necessary to make serious changes in the draft of the law. May God grant that the result will put everything in order and that the Moscow patriarchate in the end will not be turned into the religious department of the state. Meanwhile, in the course of sociological investigation conducted recently by the all-Russian Center for Study of Public Opinion, 49 percent of those questioned expressed disagreement with the idea that Orthodox people in Russia should have legal priority over atheists or representatives of other confessions. In a word, half of Russians share the position of the president and not the authors of the outrageous law draft. Whose will it take? (tr. by PDS)
Russian text: Diplomatia na Arbatskoi
(posted 15 August 1997)
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