"The history of the emergence and features of the Latin and Byzantine rites of the Christian Church"

In order to sufficiently illuminate and reveal this topic, it is necessary to consider what the rite itself is. The rite is a traditional action that accompanies important moments in the life of the human team. Rites associated with birth, wedding, death (Burial, Initiation) are called family; agricultural and other rites are calendar rites, rites that are mysteries (secret rites in which only initiates participate) are religious rites.
Christianity, like any other religion, is no exception and contains rituals. Rites existed in Christianity even at its very origins, evidence and evidence can be found in the Holy Scriptures. With the development and events of Christianity itself and the Christian Church, changes also affected the ritual side of religion, thus, the rites were modified in their theological, semantic and orderly content, which ultimately led to the formation of the Latin and Byzantine rites in the orthodox church.
The Latin or Roman Rite is a liturgical (liturgical) rite that developed in the first centuries of our era in the Roman Church. The consolidation of its basic forms is traditionally associated with the name of Pope Gregory I the Great.
The Byzantine rite is a liturgical (liturgical) rite that developed in the early Middle Ages in the Byzantine Empire. Many elements of the Byzantine rite date back to the ancient liturgical practice of the Church of Antioch.
Considering this topic, it is necessary to consider the very concept of the Liturgy.

The liturgy (Greek, the common cause) is the main of the public services, during which the sacrament of communion is performed. In early Christian times, there were liturgy rites that, over time, fell out of liturgical use (including the liturgy of the Apostle Mark, celebrated in Alexandria until the 12th century, when it was replaced by the Byzantine rite). In view of the common origin, the general structure of the liturgies is the same, the differences concern mainly the prayers of the Eucharistic canon. The liturgy consists of three parts- the proskomedia (preparatory), the liturgy of the catechumens (at which the catechumens are allowed to attend) and the liturgy of the faithful (at which the catechumens are not allowed to attend). The order of the liturgy in the Latin Rite differs from the order of the liturgy of the Byzantine Rite, as already mentioned, in the prayer content of the Eucharistic canon. The main parts of the Divine Liturgy are the Liturgy of the Catechumens and the Liturgy of the Faithful (in Western terminology, respectively, the Liturgy of the Word and the Eucharistic Liturgy). The meaning of both comes down to the meeting of believers with God: in the first it is carried out in listening to His Revelation, in the second - in communion with the living Christ through the tasting of His Body and Blood.
The central part of the Liturgy, consisting of the named sections, is also framed by the opening and closing rites and may contain liturgical inclusions that are not directly related to the main sections. Both sections of the Divine Liturgy have Old Testament roots: for the Liturgy of the Catechumens it is a communal synagogue rite of reading and interpreting the Word of God, for the Liturgy of the Faithful it is the Jewish family rituals of Sabbaths and the Paschal meal (the latter is of particular importance, since it was on it that Christ established the sacrament of the Eucharist).
The Liturgy of the Catechumens owes its name to the ancient church practice of the catechumenate, or catechumenate (preparation for Baptism), when the first part of the Liturgy played an important role in teaching those preparing for Baptism (catechumens) the basics of the faith. In those days, it consisted of several readings of the Holy Scriptures, the main among which was the reading of the Gospel, as well as a sermon that interpreted what was read; in addition, it included various prayer petitions and, finally, prayers for the catechumens and their release, since only the baptized (the so-called "faithful" - hence the name) could participate in the second part of the Liturgy. The main parts of the Liturgy of the faithful were the Proskomidia, during which the gifts (bread and wine) were prepared for the upcoming consecration, the Anaphora - a prayer during which the consecration of the gifts itself takes place, and the rite of Communion, when the priest and all the faithful participating in the Liturgy partake of the Body and Blood of the Lord .
Most of these liturgical elements have been preserved in the Divine Liturgy to the present day, although many of them were greatly transformed in the Middle Ages. Thus, in most Eastern rites, the proskomidia was divided into two parts, and the main part began to be performed at the very beginning, before the Liturgy of the Catechumens, without the direct participation of the faithful; in all liturgical rites, a significant proportion of priestly prayers (including most of the Anaphora) began to be pronounced secretly by the priest; and much more.
In various local Churches, over the course of centuries, liturgies of different text, structure, and external design arose, many of which were consolidated in the form of liturgical successions, acquiring their own name. The name that this or that Liturgy bears most often does not mean authorship (with the exception of rare cases), but the authority with which its tradition connects. Over time, however, both in the East and in the West, a process of unification of the liturgical rite and the Liturgy proper took shape. In the Orthodox Church, only two Liturgies were actually preserved - the Liturgy of Basil the Great and the Liturgy of John Chrysostom; The Roman Mass was established in the Catholic Church.

LATIN RITE.
As already mentioned, the Latin (Roman) liturgical rite took shape in the first centuries of our era in the Roman Church. The consolidation of its basic forms is traditionally associated with the name of Pope Gregory I the Great. In the early Middle Ages, it was borrowed by a number of other regions of Western Europe, in particular, by the Frankish kingdom, where it was significantly modified and supplemented. At the dawn of the existence of the Holy Roman Empire, the Latin Rite becomes widespread throughout its territory and undergoes many new changes, which are soon adopted in Rome itself. Despite the diversity of the spoken languages ​​of this area, Latin remains the only liturgical language of the Latin rite.
Shortly after the great division of the Churches, Pope Gregory VII unifies the liturgical rite in the Catholic Church, leaving the Latin rite as the only one acceptable for worship (a minor exception is the Ambrosian rite in Milan, the Mozarabic rite in some regions of Spain and some others; later, as a result of the union, Oriental rituals will be added to them). In the Latin Rite, the Divine Liturgy is called the Mass (Missa Romana) [corrupted lat. missa, originally, perhaps, denoting leave (from the verb mitto - let go, send), and later spread to the whole worship].
The Roman Mass was reformed to some extent at the Council of Trent, and in 1570 Pope Pius V codified its rules and text. This rite of the Mass, referred to as the "Trentine", existed in the Catholic Church until the 1960s. The Tridentine rite of the Mass is preserved today among traditionalist Catholics. The Roman Mass was preserved, albeit with noticeable changes, in the Anglican Church and in some other communities that arose in the West as a result of the Reformation.
The structure of the Roman Mass is generally similar to the structure of all Divine Liturgies. Its two main parts are the Liturgy of the Word (Liturgia verbi: corresponds to the Liturgy of the catechumens in the Byzantine rite) and the Eucharistic Liturgy (Liturgia eucharistica: corresponds to the Liturgy of the faithful); The offering of gifts (corresponding to the Proskomidia) is an integral part of the Eucharistic Liturgy and is not separated from it, as in many Eastern rites. The Liturgy of the Word and the Eucharistic Liturgy, taken together, are framed by the Beginning Rites and the Closing Rites.

Beginning Rites
Entrance of the serving clergy to the presbytery (the altar part of the temple); entrance prayers, the basis of which is psalm 42; rite of repentance (confession of one's sinfulness, first by a priest, then by those who pray, with a prayer for God's condescension and forgiveness); chanting (or reading, if the Mass is without chanting) variable depending on the day church calendar or the occasion on which the Mass is celebrated, the introitus (Introitus; called Cantus/Antiphona ad Introitum in the reformed Mass), after which the short litany "Kyrie eleison" ("Lord, have mercy") is sung; on Sundays and holidays, with the exception of the preparatory periods before Christmas and Easter, the hymn "Gloria" ("Glory to God in the highest") is sung; a variable introductory prayer (Collecta) is read.

Liturgy of the Word
The Apostle is read (Epistola - literally “message”), then a gradual is sung, to which other chants can be added in some cases (tract, sequence, alleluia); the gospel is read; it may be followed by a sermon. On Sundays and holidays, "Credo" ("I Believe": Niceno-Constantinopolitan Creed) is sung or read.

Beginning of the Eucharistic Liturgy
Offering of gifts, or Offertory (Offertorium). A changeable chant sounds for the Offer of Gifts - Offertory. Offered gifts may be incensed with the words of Psalm 140. Priests prepare Bread and Wine for transubstantiation. The priest washes his hands (with the words of Psalm 25) as a sign of the demand for moral purity. After several prayers over the offered gifts, and the call of the faithful to an intensified prayer that the Eucharistic sacrifice be pleasing to God, the modified Secret Prayer (Secreta) follows; in accordance with the practice established since the 8th century, from this moment on, most of the prayers are read secretly by the priest ; in the reformed Mass it is read aloud and is called the "Prayer over the Gifts").

Eucharistic canon
The central part of the Eucharistic Liturgy is the Eucharistic Canon (Anaphora; called The Eucharistic Prayer in the reformed Mass). In the Roman rite, from the time of St. Gregory I the Great until 1969, only the so-called eucharistic prayer was used as the Eucharistic Prayer. The "Roman Canon" (Canon Romanus), which basically took shape already in the 4th century, but took a canonically fixed form at the Council of Trent. The Roman canon is an Alexandrian-type anaphora similar in structure to some of the anaphoras used in the Coptic and Ethiopian Churches.
The Roman canon opens with a preface (the only part of the anaphora spoken aloud; more than 10 prefaces were used, depending on the day or purpose of the celebration of the Mass, although there were many more before), which expresses gratitude to God the Father for salvation in Christ (emphasizing the special connection with the celebrated event) and ends with the angelic doxology “Holy, Holy, Holy” (“Sanctus”). This is followed by a request to accept and bless the gifts (1st Epiclesis), as an offering made primarily for the Church. This petition is supplemented by a prayer for the Church, for the hierarchy, for all the people coming and for those for whom they make this sacrifice. The unity of the Church of heaven and earth is stated; at the same time, honor is paid to the Mother of God, the apostles and ancient saints who were revered in the Roman Church. There follows a repeated request to accept the offering and another prayer that the offering be accepted, filled with the blessing of God (2nd Epiclesis) and become the Body and Blood of Christ.
Next comes the narrative of the establishment of the Eucharist, containing the institutive words of Jesus Christ over the bread and the cup. The words are added to the words above the bowl: “The Mystery of Faith” (meaning the New Testament-Union concluded by God with people at the Last Supper, which became the marriage union of Christ and His Bride - the Church, which the Apostle Paul in the Epistle to the Ephesians calls the “great mystery” ). The instructive words are continued by the anamnesis (stating that the Eucharistic offering is made in remembrance of the saving sufferings of Christ, His death, resurrection and ascension), which turns into evidence of the offering of the immaculate Sacrifice from God's gifts and gifts. This is supplemented by a request that the Sacrifice be raised up by an angel to the heavenly throne of God, from which, through communion, the participants in the current liturgy will receive the grace sent down to them (3rd epiclesis).
After this, the dead and saints are commemorated - John the Baptist, Stephen and other saints, especially the martyrs and martyrs, revered in the Roman Church from antiquity, supplemented by words about the supreme mediation of Christ, through whom our prayer and liturgy are performed, in whose action God creates everything, sanctifies, gives life, blesses and grants us all that is good. The canon ends with a doxology glorifying the one God in the Trinity.

communion
The last part of the Eucharistic Liturgy is the rite of communion. It opens with the Lord's Prayer ("Our Father"), followed by a petition for peace, a greeting of peace, the breaking of the consecrated Bread and the union of the Eucharistic views (for more details, see the article Liturgy of John Chrysostom). A short litany "Agnus Dei" ("Lamb of God") is sung. Then the actual communion of the clergy and the people takes place, after which the priest cleanses the sacred vessels and a variable communion chant (Communio; in the reformed Mass is called), followed by a variable thanksgiving prayer after communion (Postcommunio; in the reformed Mass is called). The rite of communion ends with a prayer after communion, which changes depending on the day of the church year.

Final rites
A dismissal, which may be followed by a final blessing by the priest, as well as a reading of the final Gospel (usually the beginning of the Gospel of John).
Even more significant is the liturgical reform that began at the 2nd Vatican Council (1962-1965) and continues to this day. Its goal is to return to worship its original function, largely lost over the centuries: in particular, to make the participation of believers in worship more active and conscious, to revive the educational role of worship. The most significant steps in this direction lie in line with the so-called. inculturation (inclusion in a specific national culture), including the translation of worship into modern national languages ​​(while maintaining the “primacy of honor” in Latin), a more daring use of national music (while maintaining the “primacy of honor” for the Gregorian chant), adaptation to worship local customs that do not contradict the spirit of the Gospel, and much more. The liturgy is noticeably simplified: many later strata are excluded from it, distorting the original meaning or making it difficult to understand; at the same time, many things that have been lost over the centuries, which had great spiritual value, are returning. At present, as before, the overwhelming majority of believers of the Catholic Church belong to the Latin rite (this part of it is called the Latin Church).
The Latin rite, with all the tendencies towards its unification, was not homogeneous even in the era of the High Middle Ages. Within it there were some differences, both regional and due to the liturgical practice of various monastic orders and congregations. Separate regional features were developed in the Churches and communities that arose as a result of the Reformation and the further development of Protestantism, some of which retained the Latin Rite to one degree or another in their worship. Closest to the worship of the Catholic Church remains the worship of the Anglican Church (based on the Salisbury version of the Latin rite) and the Old Catholics; worship in Lutheranism is somewhat more different.
After the adoption of the reform of the Second Vatican Council, the role of the liturgy of the word was increased. In the Reformed Mass, the Gospel is preceded by one or two (on Sundays and feast days) readings from the extra-Gospel books of the Old and New Testaments (see the article Lectionary); after the first reading, a response psalm (Psalmus responsorius) sounds, the stanzas of which are interspersed with a refrain repeated by all participants in the mass. An important place is given to preaching, which is desirable on weekdays and obligatory on Sundays and holidays. In the final part of the liturgy of the word, the ancient custom of universal prayer, or the prayer of the faithful (Oratio universalis, seu Oratio fidelium), is revived - a series of prayer petitions for the needs of the Church and the whole world, and also, sometimes, of individuals or groups of people. The offering of gifts is noticeably simplified: priestly prayers are replaced by shorter ones dating back to early Christian times. In a number of communities, the ancient custom of offering gifts by the people has been revived (the priest accepts bread and wine from the hands of the parishioners; other fruits of the earth or gifts of believers to the temple are also brought to the altar), sometimes in a solemn procession. All the most important prayers requiring the meaningful participation of the faithful, including the Eucharistic Prayer, are read aloud.
In addition to the Roman Canon (which has been slightly modified; it is called "I Eucharistic Prayer"), three more Eucharistic Prayers were originally introduced (the priest chooses which one to serve at his own discretion): II - based on the Anaphora from the Apostolic Tradition ”, attributed to Saint Hippolytus of Rome; III - the creation of modern liturgists; IV - adaptation of the Alexandrian edition of the Anaphora of Basil the Great. Subsequently, several Eucharistic Prayers were added for special situations: the so-called. "V Eucharistic Prayer" (on occasions of important assemblies of the Church), 2 Eucharistic Prayers for Reconciliation and 3 Eucharistic Prayers of the Mass for Children. (New Eucharistic Prayers continue to be created in some movements of the Catholic Church, but not all such texts are approved by church authorities). In addition, more than 70 additional prefaces have been introduced for different days and periods of the calendar, etc. (some of them are forgotten ancient texts, others are created at the present time). An anamnesis has been added, pronounced after the instructive words by all the people. All the Eucharistic Prayers except I contain an epiclesis in the sense of invoking the Holy Spirit. The communion of the laity under two forms began to be allowed. The complex and obscure texts of a number of places of the Mass have been significantly simplified, duplicated texts have been reduced. Simplified initial and final rites (the final Gospel is not read). Improvisation of the text is allowed in a number of places, a number of prayers and chants allow a large number of options.
Also in the Latin Rite there is a Liturgy of the Presanctified Gifts (which has an analogue in the Byzantine Rite), called the Missa Praesanctificatorum. It is served only on Good Friday, when it is not supposed to celebrate the full Eucharistic service (for the same reason as in the Byzantine rite on all weekdays of Great Lent).
A small number of Roman Catholics refused to accept the reforms of the 2nd Vatican Council and retained the service according to the old (Trident) rite. Some of them remain in communion with Rome, using the old rite with his blessing. Another part of the traditionalists (“lefebvrists”, named after their founder, Archbishop M. Lefevre; the official self-name is “The Brotherhood of St. Pius the Tenth”) is in schism with the Vatican.
Editions of the text:
Order of Trent: Missale Romanum ex Decreto Sacrosancti Concilii Tridentini restitutum Pii V Pontificis Maximi jussu editum. (Reprinted several times since 1570).
Reformed rank: Missale Romanum ex Decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum. Editio typica. Typis Polyglottis Vaticanis, 1979; Editio typica altera, 1975.
See the Russian translation of the Tridentine rite in the book: Let us pray to the Lord. Prayer book for Latin Rite Catholics. Rome, 1949.
Translations of the reformed rite of the Mass into Russian have been undertaken more than once; for the text officially approved by church authorities, see the book: I Appeal to Thee. Prayer book for Latin Rite Catholics. M., 1994.

BYZANTINE RITE.
The Byzantine liturgical rite developed in the early Middle Ages in the Byzantine Empire. Many elements of the Byzantine rite date back to the ancient liturgical practice of the Church of Antioch. By the end of the 1st millennium, it became dominant in the Constantinople and other Eastern Churches. In recent centuries, it has been practically the only liturgical rite in the Orthodox Church (with the exception of individual communities). In addition, it is used in those Eastern Catholic Churches that arose as a result of the union or transition under the jurisdiction of Rome of individual Orthodox communities.
During historical development Byzantine rite, many of its elements have undergone significant evolution and vary greatly depending on the national culture and the specific region. Since in the era of the mature and late Middle Ages, cathedral and parish worship was seriously influenced by monastic services, these differences are largely due to the peculiarities of the dominant monastic charter (Tipikon): for example, if in the Middle East and the Balkans such a charter turns out to be Studian, then in Rus' the Jerusalem charter dominates ( in the 19th century it was also established in Georgia). A striking example of the “branching” of the Byzantine rite can be the liturgical distinctions of the Russian Orthodox Church under the jurisdiction of the Moscow Patriarchate and the Old Believers (the service of the Old Believers-bespriests is especially different).
In the Orthodox Church, in fact, only two Liturgies were preserved - the Liturgy of Basil the Great, the Liturgy of John Chrysostom.

Liturgy of John Chrysostom.
It is one of the two main Divine Liturgies (along with the Liturgy of Basil the Great) used in the Byzantine Rite. It traditionally bears the name of St. John Chrysostom, Archbishop of Constantinople (c. 347-407), but this attribution appears in manuscripts only from the 8th century; before that, it seems to have been called the "Liturgy of the Twelve Apostles." However, it is likely that John Chrysostom was involved in the development of its text.

Liturgy of John Chrysostom
In its basic structure, it is similar to the Liturgy of Basil the Great, from which it differs only in priestly prayers (which eventually began to be read secretly), starting with the final prayer of the Liturgy of the catechumens, including the Anaphora. This structure goes back to the ancient liturgical practice of Antioch, which received from the end of the 4th century. further development in Constantinople. By the 8th c. acquires a form, basically similar to the modern one. Among the most significant differences between the current state of the Liturgy of John Chrysostom (as well as the Liturgy of Basil the Great) from the original one is the separation of the Proskomidia, which was originally located at the very beginning of the Liturgy, and the transfer of its first part to the very beginning, before the Liturgy of the Catechumens (somewhat closer to the original is the hierarchal the rite of the Divine Liturgy, when the first part of the Proskomidia is completed by the bishop during the "Cherubic Hymn"). Another difference is the secret reading by the priest of a number of important prayers, depriving the worshipers of the fullness of the text and the vision of its logical perspective; in reality, this turned out to be the fact that the text breaks up into several parts, most of which are read secretly, and the smaller one (including the end) is pronounced in the form of priestly exclamations (the question of returning secret prayers to their original sound has been publicly raised recently by many Orthodox liturgists and pastors, including during the preparation of the Local Council of the Russian Orthodox Church in 1917).
Formally, the Liturgy of John Chrysostom in its present form is divided into the Proskomedia, preceded by the Entrance Prayers, the Liturgy of the Catechumens and the Liturgy of the Faithful.
Initially, the Liturgy of John Chrysostom was served relatively rarely in Byzantium. Over time, it became the main one in the Orthodox Church. According to the charter, it is served on all days of the year, except for Great Lent, when it is celebrated only on Saturdays of the first six weeks, on the Annunciation and Palm Sunday, as well as on those days adjacent to the Nativity of Christ and Epiphany, when the Liturgy of Basil the Great is celebrated or Liturgy is not supposed to at all.
The text of the Liturgy of John Chrysostom is available in any edition of the Orthodox Missal. There are also separate editions. For a critical edition of the Greek text from early manuscripts, see Arranz M. L "Eucologio Constantinopolitano agli inizi del secolo XI. Roma, 1996.

LITURGY OF BASIL THE GREAT.
It is one of the two main Divine Liturgies (along with the Liturgy of St. John Chrysostom) celebrated in the Orthodox Church and Eastern Catholic Churches using the Byzantine rite. It bears the name of St. Basil the Great (c. 330-379), although, according to many experts, not the entire text of the liturgy belongs to him.

Features of the Liturgy of Basil the Great
The order of the main sections is identical to the Liturgy of John Chrysostom; the difference is made by some priestly prayers (beginning with the concluding prayer of the Liturgy of the catechumens and further, most of which are pronounced secretly), including its own Anaphora. The text of the Anaphora, apparently, was indeed written by Basil the Great. This is the so-called Byzantine edition of the Anaphora of Basil (in addition to it, there is, in particular, a shorter Alexandrian one, written, perhaps by himself, originally, and then revised into a Byzantine one, which today is used with minor changes in the Roman Mass under the title “IV Eucharistic Prayer "). This Anaphora continues the traditions of the Eucharistic prayers of the East Syrian (or Hellenistic Antiochian) type and is distinguished by the highest poetic and theological merit. In view of the fact that by the era of the mature Middle Ages the practice of secret priestly prayers had developed, most of the text of any Anaphora began to be read secretly by the primate, and only some of its fragments retained their sound for all to hear in the form of priestly exclamations and chants (it is during these chants that secret prayers are read). The same fate befell the Liturgy of Basil the Great (it is precisely because of the volume of its Anaphora that the greater duration of the hymns resounding at this time than in the Liturgy of John Chrysostom is explained). Recently, however, many bishops and priests have been trying to pronounce it aloud and not violate its unity.
Over the centuries, some interpolations invaded the text of the Anaphora of the Liturgy of Basil the Great, some of which were imprinted in the Missal Books of the Russian Orthodox Church and a number of other Churches that experienced its influence. This is, first of all, the transfer of the last words of the epiclesis of the Liturgy of John Chrysostom, as well as the introduction of the troparion of the Third Hour into the epiclesis.
We should also emphasize the features of the Anaphora (the central section of the full Eucharistic service), which is part of the Liturgy of Basil the Great.
The Anaphora of the Liturgy of Basil the Great opens with a lengthy Preface (Destiny), the beginning of which is the solemn proclamation of the name of God - "Jesus" (in the Church Slavonic translation: "Sy"; the Greek original is "ho wn", which corresponds to the Hebrew YHWH - the name of God, revealed to Moses from the flame of a burning bush): “This is the Lord, Lord, God, the Father Almighty worship! It is worthy, as truly, and righteously, and splendidly to the splendor of Your sanctuary, praise You, sing to You, bless You, bow down to You, thank You, praise You the One truly existing God ... ". Further development The preface, which, like the entire Anaphora, is turned to the Face of God the Father, is the disclosure of the dogma of the Most Holy Trinity. The revelation of God is sung in the sense of God's revelation of Himself to people for the sake of their salvation: "... Thou hast given us the knowledge of Thy truth." But the Divine dispensation itself - the work of saving the world through the Son - is revealed as a revelation of the Father: “... Father of our Lord Jesus Christ, the great God and Savior, our hope, Who is the image of Your goodness: an equal seal, showing You the Father in Himself. ..". The dispensation of the Father through the Son, His revelation in the Son, is completed by the appearance of the third Hypostasis of the Trinity: "By him (Christ) the Holy Spirit appeared ...". By the action of the Holy Spirit, people serve God on earth (“... from Worthless, all the creation of words and intelligence is strengthened by You ...”), uniting with the angelic forces in the doxology “Holy, Holy, Holy ...”.
Further, the narrative about the establishment of the Eucharist, which is usual for any Anaphora, is preceded by a detailed account of the history of creation, the fall into sin and God's salvation of the fallen world. This part, like the preceding one, is composed almost entirely of quotations taken from various books of the Old and New Testaments. Here again, the revelation of the Father through the Son is emphatically emphasized: “... when the fulfillment of times came, thou spoke unto us by Thy Son Himself, by Him also Thou didst make the world, Who is the radiance of Thy glory and the mark of Thy hypostasis, but bearing all the words of His power, not the theft of the unclean hedgehog is equal to you God and the Father: but this eternal God, appear on earth and live with men ... ”; "... and having lived in this world, having given salutary commandments, leaving us the charms of idols, bring the true God and Father to the knowledge of You ...". The theme of the dispensation of the Father through the Son gradually comes directly to the story of the establishment of the Eucharist, but precisely with an indication of the direct connection of the Last Supper with the sacrifice of Golgotha: Christ “gave Himself treason (i.e., in return) for death, but in it keep a bekh, sell under sin ; and having descended into hell with the cross, let Him fill everything with Himself (that is, to fill everything with Himself), resolve mortal illnesses (that is, the birth pangs of death: an image borrowed from the letter of the Apostle Paul to the Romans); and rose again on the third day, and made a way for all flesh, even from the dead by the resurrection...”; “... leave us the memories of Your saving suffering this, even if we offer it according to His commandment: even if you go to a free and ever-memorable and life-giving death, in the night in the nude you betray yourself for a worldly belly, taking bread in your holy and pure hands. ..” - and the description of the establishment of the Eucharist follows, containing the Institutive words of Christ over the bread and over the cup; to the latter is added: “Do this in remembrance of me,” expanded by the words from the 1st Epistle of the Apostle Paul to the Corinthians (11:25-26), pronounced here on behalf of Jesus Himself: “If you eat this bread, and this cup you drink, you proclaim my death, you confess my resurrection.”
This is followed by the usual anamnesis for any Anaphora (a statement that the Eucharistic offering is made in remembrance of the saving sufferings of Christ, His death and resurrection, as well as in anticipation of His second coming), which turns into a testimony of the bloodless sacrifice brought here with praise, thanksgiving and prayer. : "Yours from yours ...."; “We sing to you...” (as in the Liturgy of John Chrysostom).
The anamnesis is followed by an epiclesis (a prayerful invocation of the Holy Spirit, by whose power the change of gifts should take place), the introduction to which is the remarkable words: Holy Body and Blood of Christ... The proposed “in place” (Greek “antitypa”) is, firstly, bread and wine, and secondly, the whole history of salvation in Christ, which here, in the earthly Liturgy, is offered as an offering to the Father. The Holy Spirit must descend on the gifts that are presented, “I bless, and sanctify, and show: this bread is the most honest Body of the Lord and God and our Savior Jesus Christ; this cup - the most honest Blood of the Lord and God and our Savior Jesus Christ, shed for the life of the world. The epiclesis is supplemented by a special prayer for a worthy Communion and the union of all those who partake "in the communion of one Holy Spirit" so that they can be counted among the righteous.
For many centuries, the Liturgy of Basil the Great occupied a leading position in the Church of Constantinople and was celebrated more often than the Liturgy of St. John Chrysostom (almost every Sunday). Over time, however, they began to serve it less often, until, finally, the custom was fixed in the statutory order to perform it only 10 times a year: on Thursday and Saturday of Holy Week, on the first five Sundays of Great Lent, on Christmas and Epiphany Eve (or on the day of the holiday itself, if its eve falls on a Sunday) and on the day of memory of St. Basil the Great (January 1/14).

The jurisdiction of the Ordinariate and the corresponding decanal structures includes Catholics of the Byzantine rite of all traditions on the territory of Russia.

Decanal administration for Catholics of the Byzantine rite in the territory corresponding to the territory of the Roman Catholic Archdiocese of the Mother of God in Moscow

Dean (protopresbyter):
Archpriest Evgeny Yurchenko SDB (- April 4, 2007)
Archpriest Andrei Udovenko (April 4, 2007 -

Parish of the Holy Apostles Peter and Andrew (Moscow)

The community was founded in 1991 (the first Greek Catholic community in Russia). It was in the canonical subordination of the head of the UGCC, then was transferred to the jurisdiction of the Latin archbishop of the Archdiocese of the Mother of God with the center in Moscow. Since the establishment of the Ordinariate for Catholics, the Byzantine rite in Russia has been under the jurisdiction of its Ordinariate. In the chapel of the community, there are 30-40 people at the Sunday liturgy (as of 2006), and up to 80 people at Easter. Rector: Father Andrey Udovenko [b. 1961; accepted into communion from the Russian Orthodox Church in March 1991] (1991-

The arrival of the holy martyr. Ignatius the God-bearer, Bishop of Antioch (Moscow)

The parish was founded by decree of Bishop. Joseph Werth dated February 7, 2006.
Parish Rector:
O. Evgeny Yurchenko SDB (February 7, 2006 - April 4, 2007)
O. Sergei Nikolenko (April 4, 2007-
vicar priests - Fr. Alexander Simchenko (up. in 2005), Fr. Kirill Mironov (-4 April 2007). For some time the parish served pastoral points (branch communities) that no longer exist in 2012: St. Olga (responsible priest - Fr. Kirill Mironov), St. Lazarus (responsible priest - Father Sergiy Nikolenko), Nativity of the Virgin (responsible priest - Father Alexander Simchenko). Approximately 40 parishioners as of mid-2006

Community in honor of St. Clement, Pope of Rome (Obninsk)

The community was founded in 2004 by hegumen Rostislav. Established as a parish by decree of Bishop Joseph Werth of February 26, 2006. Rector: Hegumen Rostislav (Kolupaev) [received into communion from the Russian Orthodox Church in 2004] (2006 - April 4, 2007)
O. Kirill Mironov (April 4, 2007 - 2009)
Father Alexander Samoilov (2009 - September 2010)
Since December 2010 Father Valery Shkarubsky has been visiting the community once a month. The community still does not have a permanent building, and the faithful gather in private apartments, receiving a priest in turn. The number of parishioners is about 10.

Community in the name of St. Equal-to-the-Apostles Methodius and Cyril, Slovenian teachers (St. Petersburg)

In fact, the first community of the Eastern Rite laymen appeared in the autumn of 2001, when a group of believers belonging to the general Catholic votive community of the laity "Knights of the Holy Cross of the Lord" began to hold prayer meetings of the Eastern Rite about once every two weeks. The community was named "in the name of St. Archangel Michael", and headed it (as well as the knights) Pavel Parfentiev. The first liturgy for the community was served on January 31, 2002 by a priest (Fr. Sergiy Golovanov). After half a year, separate meetings of the knights of the Eastern Rite were discontinued, only sometimes, at the request of the community, liturgies were held by visiting priests (the most regular were from mid-2004 to mid-2005 - about once every 3 months). In August 2005, the laity, who did not want to join the chivalric community, formed the community of "St. Methodius and Cyril" and regular liturgies began in September. In November 2005, the "Community in the name of St. Archangel Michael" self-liquidated, and its members joined the community of St. Michael. Methodius and Cyril. The community has approximately 25 members. Since the beginning of 2013, services in the Belarusian language have also been held in the community.
Starosta Alexander Smirnov (spring - November 2006)
Guardian of the Community: Father Eugene Maceo VE (September 2006 - April 4, 2007)
O. Kirill Mironov (April 4, 2007 - pack. 2014)
O. Alexander Burgos (up. 2015 -

Community of St. Euphrosyne of Polotsk (Kaliningrad)

The community was founded in 2010. Services are held every second weekend in the Roman Catholic Church of the Holy Family. Nurtures. Father Kirill Mironov from St. Petersburg. At the first divine services there were 13-14 people, 10 of which were Belarusians. In 2015, Hieromonk Andrey Zalevsky took care of the community.

Decanal administration for Catholics of the Byzantine rite on the territory of the Preobrazhensky diocese with the center in Novosibirsk.

Dean (protopresbyter) - Fr. Ivan Lega

Parish of the Blessed Martyrs Olympia and Lawrence (Novosibirsk)

In October 2015, after a six-month break, regular services were resumed (they are held in the chapel of the Blessed Martyrs Olympia and Lawrence in the lower, "Byzantine" church of the Cathedral of the Transfiguration of the Lord. The community is a little over a dozen people. The rector is Father Ivan Lega.

Parish in the name of St. Cyril and Methodius (Sargat)

The parish as a parish of the Byzantine rite of the Slavic-Russian tradition was established by the decree of Bishop. Joseph Werth as a local hierarch of the Latin rite in 1997 (L. Proletarskaya, 14). The first priest sent to the Sargat priesthood, Father George (who had transferred from the Russian Orthodox Church) was beaten by the Cossacks, after which he left the community and the Catholic Church.
Rectors:
O. Georgy Gugnin (1994-1996)
O. Sergey Golovanov (1997 - December 2005)
O. Andrey (Yuri) Startsev VE (2006-?)
hieromonk Dmitry Kozak (up. 2015 -

Church of the Blessed Confessor Leonid, Exarch of Russia

Communities seeking canonical recognition

Community of the Holy Blessed Archimandrite Clement (Sheptytsky) (Krasnoyarsk)

In April 2009, Father Konstantin Zelenov, anticipating the collapse of the HCU PRC, separated from it (part of the parishes and communities of the HCU PRC, including those previously served by Father Konstantin, entered the ROC, but did not stay there), transformed the community into a Greek Catholic and unilaterally began to commemorate the Pope. The community belongs to the Slavic-Russian tradition, exists with the knowledge of Bishop Joseph Werth and seeks to obtain official canonical status. On October 13, 2011, Father Konstantin received an antimension and holy chrism from Bishop Joseph Werth. In the summer of 2012, the community consisted of 18 people. For part of the parishioners, a liturgy is held according to the old rite.

Communities leading a monastic life and striving for canonical recognition as monastics

These communities, as of mid-2006, have not yet received official approval from the Church as monastic communities, and thus are communities that privately lead monastic lives and seek ecclesiastical approval.

Spaso-Preobrazhenskaya Community of Monks of Saint Basil the Great

Hegumen Philip Maizerov. Hieromonk Father Alipy Medvedev [adopted into the Catholic Church from the Russian Orthodox Church in 1999]. After acceptance in 1999, the monks studied in Rome. They arrived in Russia in 2004 and settled in the village of Sargatsky, where in December 2004 an underground (unregistered) Greek Catholic monastery was established. Participated in an attempt by a group of priests to revive the church structures of the Apostolic Exarchate for Russian Catholics of the Byzantine rite in Russia, which was not crowned with success. In February 2006, the monastery was closed, the monks were expelled from the premises. After the monastery was closed, the fathers moved to Slovakia and joined the Presov diocese, where they served for several months, after which they returned to Russia (in October 2006 - January 2007 they lived in Ukraine). They lived in the Russian Federation as private individuals and served in their homeland only privately (for their community). Father Alipiy died of a stroke on December 22, 2012. Hegumen Philip lives in St. Petersburg and has a civil job.

The community of sisters in the name of St. Nil Sorsky (Moscow)

Founded by hegumen Martiry Bagin (a former priest of the Russian Orthodox Church, where on September 15, 1998 he was banned from serving (published a dictaphone recording with Patriarch Alexy II), in 1999 he joined the Catholic Church; from 2000 to 2010 he served in Germany, the confessor of the seminary "Collegium Orientale" in the Bavarian city of Eichstatt), who is the confessor of the community. Includes sisters leading a monastic life and several novices, located in Moscow. The community helps the laity and families in their spiritual life and conducts ecumenical work. The community of sisters in the name of St. Nil Sorsky exists with the knowledge of Bishop Joseph Werth and seeks to obtain canonical status as a monastic community.

Lay communities of a private nature

The communities represented in this list do not have official status. Some of the represented communities strive to receive it, the rest remain private, which is allowed by the canon law of the Catholic Church.

Communities in the name of St. Philip the Metropolitan of Moscow (Moscow)

The community was founded in 1995 by an initiative group of Greek Catholics. The house church was equipped in the apartment of the headman Vladimir Belov [d. March 7, 2004] (Filevsky Boulevard, 17). Served in it. Stefan Caprio (a graduate of Russicum, who served as rector of the Roman Catholic parish in Vladimir). After Father Stefan was deported in April 2002, the community remained for some time without nourishment and lost some of its parishioners. At her invitation, Abbot Innokenty (Pavlov) sometimes serves in the house church of the community (a cleric of the Russian Orthodox Church, who was dismissed from the staff and did not formally join the Catholic Church).

Community of St. Sergius of Radonezh (Serpukhov)

In 2003, the fellow-faith (Donikon rite) community of ROCOR, headed by priest Kirill (Mironov), joined the Catholic Church. In 2005, most of the members of the community refused to enter the established structures of the RGCC and went to various Orthodox jurisdictions of the old rite, established in the city of Serpukhov, as a result of which the community ceased to function, and Kirill (Mironov) began serving in the parish of the Holy Martyr. Ignatius the God-bearer.

Community of St. Andrew the First-Called (Nizhny Novgorod)

It was created on the initiative of Nikolai Derzhavin (head of the community) and included several lay believers. Currently, there is no information about the existence and activities of this community.

Community in the Mission of Confessor Leonty, Exarch of Russia (Zhukovsky, Moscow Region)

It was created on the initiative of Alexander Shvedov (headman of the community), a parishioner of the parish in the name of the holy martyr. Ignatius of Antioch. There is currently no information about the activities of the community.

Community in the name of the Nativity of the Blessed Virgin Mary (Pavlovsky Posad)

Rector: Priest Alexander Simchenko. The community ceased to exist.

"Community in the name of Blessed Leonid Fedorov"

In 2001, the site of a certain "Community in the name of Blessed Leonid Fedorov" in St. Petersburg appeared on the Internet. In fact, such a community never existed, the website of the "Community in the name of Blessed Leonid" was an individual initiative of one person. According to available information, the creator of the site is currently a member of the ROC MP.

Active in 1908-1937

Parish of the Nativity of the Blessed Virgin Mary (Moscow)

In 1894, the priest Nikolai Tolstoy joins Rome and, returning to Moscow, arranges a chapel in his house, where Catholics secretly gather. Soon the Synod found out about this, and Father Nicholas was defrocked and forbidden to hold divine services. Actually, the Parish of the Nativity of the Blessed Virgin Mary was established in 1918 by Exarch Leonid Fedorov. In 1922, only about 100 believers remained.
Rectors:
O. Nikolay Tolstoy (1894 - ?)
O. Vladimir Abrikosov (May 29, 1917 - August 17, 1922) (arrested on August 17, 1922; expelled from the USSR on September 29, 1922, lived and was active in Rome until 1926, after which, having retired, he lived in Paris, died on July 22, 1966)
O. Nikolai Alexandrov (August 17, 1922 (ordained January 1922) - November 13, 1923)

Parish of the Descent of the Holy Spirit (Petrograd)

In October 1905, Fr. Aleksey Zerchaninov (converted to Catholicism in 1896, after which he was imprisoned, and then in exile) and begins to serve the Liturgy in his room. In 1909 Fr. Evstafiy Susalev (Old Believer priest of Belokrinitsky consent, who converted to Catholicism a year earlier). In the house where Fr. Zerchanov (st. Polozova, 12) a home church is arranged - the temple of the Holy Spirit (consecrated on March 28, 1909, was closed in 1914). Father Eustathius leads a group of "Old Believers who accept communion with Rome." April 15, 1911 the chapel was converted into a parish church. Due to the increase in the number of flocks, a new building was found, which was consecrated on September 30, 1912. In 1914, after the sealing of the church of the Holy Spirit, small groups were formed around the priests - Father Alexei, who served in the Latin Church of St. Catherine (30 came to services -40 people), Fr. John Deibner (gathered in the sealed Church of the Holy Spirit on Barmaleyeva), and Fr. Gleb Verkhovsky, who arrived in 1915 (he served in the apartment, and then in the Church of St. John the Baptist on Sadovaya Street), the total number did not exceed 300 Human. The Parish of the Descent of the Holy Spirit was officially established during the establishment of the Exarchate on April 2, 1917 at Bolshaya Pushkarskaya. In 1918 there were about 400 believers. On September 14, 1921, the monastic community of the Holy Spirit was founded (sisters Justinia Danzas and Evpraksia Bashmakova). On December 5, 1922, all Catholic churches in the city were sealed. In 1922, only about 70 believers remained. In 1923, the recently ordained and appointed vicar of the parish, Fr. Epiphanius is arrested. After his release, for two years (1933-37) he served in various churches in Leningrad.
abbots
O. Alexei Zerchaninov (1905-1914)
O. Leonid Fedorov (1917-1922)
O. Epifaniy Akulov (August 1922 - 1923 and 1933-1937) (August 25, 1937 fired)
Served: o. John Deibner (1909 - November 17, 1923)
O. Alexei Zerchaninov (1914- June 1924)
O. Evstafiy Susalev (1909 - June 1918)
O. Gleb Verkhovsky (1915 - July 1918)
O. Diodor Kolpinsky (transferred from the Latin rite) (1916 - 1918)
O. Trofim Semyatsky (1917 - ?)
deacon Nikolai Targe (-1918)
O. Nikolai Mikhalev (1927-1929 and July 1934 - May 1935)

Parish of Our Lady of Kazan (Sloboda Nizhnyaya Bogdanovka, Luhansk region, Ukraine)

On June 29, 1918, the parish priest of the same faith, Hieromonk Potapy (Emelyanov), together with his parish, joined the Catholic Church. Prior to that, he was twice elected rector of the church by the local assembly, although earlier (February 8, 1918) he was banned from serving in the previous parish. In connection with the refusal to confirm it by the rector of the church, a transition to the Catholic Church took place. In worship, the old rite was used. The parish in the first period of its existence (1918-1919) numbered approximately 1 thousand people. In October-December 1918 and September-December 1919 it was imprisoned (was released by the red units). After his return to Nizhnyaya Bogdanovka, he failed to return the temple, even despite the decision of the liquidation committee (in May 1922 the temple was officially transferred to the Greek Catholic community, but remained in the hands of the Orthodox until the end). Father Potapy served in a small private house. In 1924, there were 12 people in the parish. On January 27, 1927 Father Potapy was arrested and exiled to Solovki (he died in 1936) and the community actually ceased to exist.

Odessa

In the 1920s, Fr. Nikolai Tolstoy (-1926)

in 1917 there were communities without priests in Vologda, Petrozavodsk, Arkhangelsk, Yaroslavl. In 1922, only a community of 15 people remained in Saratov and individual believers (about 200 people) in other settlements (many believers had been beaten or emigrated by this time, about 2 thousand people left the RGCC).

Foreign parishes

Parish (Berlin)

It was formed from White Russian émigrés in 1927, when a newly ordained priest Father Dimitry was sent to Berlin. At first they served in the chapel of the Carmelite monastery. In 1926-34, divine services were performed on the Latin throne in the chapel of St. Thomas, then the divine services were transferred to a small house chapel at 72 Schluterstrasse (where it was even impossible to place an iconostasis). In 1932 Fr. Demetrius (transferred to Louvain as a confessor of the Studites) was replaced by Fr. Vladimir (ordained in 1930). The publishing house of the parish bulletin began. There were laity "Brotherhood named after Saint and Wonderworker Nicholas". In total, in the mid-30s, there were just over 110 parishioners and another 20 people in the province. The community lived according to the Gregorian calendar. In 1943, a bomb hit the house with the chapel, and Father Vladimir was arrested by the Gestapo (released after the war). After the war, the community became very small, and after the death of Father Vladimir, it ceased to exist.
Pastors: Fr. Dimitri Kuzmin-Karavaev (1927-1931)
O. Vladimir Dlussky (1932-1943 and 1945-1967)

Parish (Munich)

In 1946, a small but active parish was formed, which created a house church. However, after some time, the community ceased to exist, and now only a pastoral station exists on its basis.
Rectors: Father Methodius (1946-1949)
Father Karl Ott (1949-2002)
O. Yuri Avvakumov (200*-

Parish of the Annunciation of the Blessed Virgin Mary (Brussels)

In 1951, Bishop Pavel, who moved to the city, formed a community and began to serve in the local church. In 1954, a house was rented, where the Church of the Annunciation was equipped (avenue de la Couronne. 206). Father Anthony was appointed rector (Bishop Pavel remains the trustee). Liturgies are attended by 10-15 people.
Rector: Bishop Pavel Meletiev (1951-1954)
O. Anthony Ilts (1954-
Deacon Vasily von Burman served (1955-1960)

Parish of the Holy Trinity (Paris)

the first liturgy was served in 1925 by hieromonk Alexander Evreinov. In 1927, a parish was created and a building was bought on Ser Rosalie Avenue (the church was consecrated in 1928). In 1934 a new building was purchased (rue François Girard 39). In 1936, the service was transferred to a new style. Until 1954, the Russian parish was ascribed, then it became independent. Sufficiently large and stable income.
Rectors:
O. Alexander Evreinov (1927-1936)
Abbe Christopher Dumont (1936-1954)
O. Pavel Grechishkin (January 30, 1954 -1964)
O. Alexander Kulik (1964-1966)
O. Georgy Roshko (1966 - 1997)
O. Peter (Bernard) Dupir (April 5, 2000 - (in 1997-2000, responsible for affairs)
Served
O. Mikhail Nedtochin (1936-194*)
O. Pavel Grechishkin (1947-1954)
O. Georgy Roshko (1957-1966)
O. Henri Ptizhan (1966 - October 18, 1974)
O. Joel Courtois (2001-

Parish (Nice)

In 1928, a small house church of the Byzantine rite was created (avenue de Pessicar 20). Rector Fr. Alexander Deibner (1928-1930) (converted to Orthodoxy in 1930). The community ceased to exist and the believers were left without nourishment.

Parish of St. Irenaeus of Lyon (Lyon)

In 1930, the community began to organize Fr. A lion. On December 18, 1932, the house church on the rue Auguste Comte was consecrated.
abbots
O. Lev Zhedenov (1930-1937)
O. Nikolai Bratko (1937 - April 3, 1958)

Parish of St. Anthony (Rome)

Since 1910, the church of St. Lawrence (near the forum of Troyan) has been operating, which was closed and destroyed in 1932 (due to the reconstruction of the city). Consecrated October 20, 1932 new church- St. Anthony at the collegium "Russicum".
Rectors:
Father Sergei Verigin (1910-1938)

Parish (Vienna)

The community received a place in the aisle of the Cathedral of St. Archangel Michael, which was completely remade, an iconostasis was installed. The parish numbered up to 100 people. After the war ceased to exist.
Rector Fr. Pavel Grechishkin (1931-1947)

The arrival of St. Ap. Andrew the First-Called (San Francisco)

The community began to be organized by Fr. Michael, invited by the Latin archbishop to work among the Molokans. The church was consecrated on September 27, 1937. In 1939 a new abbot arrived, an Englishman, who unsuccessfully tried to continue the conversion of the Molokans. Later he moved to the Ukrainian Basilian Order. In 1955 we had to part with the old premises. Temporary services were held in the chapel at the cemetery. On December 12, 1957, parishioners received new temple- the former Latin church of St. Anthony in El Segundo. In the 1970s, most of the parishioners became English-speaking, and worship services also switched to English. On June 17, 1979, parishioner Gabriel Seamore was ordained a permanent deacon (and took care of the actual care of the parish during the first half of 1985 and from 1986 to 1987, when there was no permanent priest). As of 2019, the community has approximately 40 members.
Rectors:
O. Mikhail Nedotochin (1935-1939)
O. John Ryder (1939-1954)
O. Fionan Brannigan (1954- June 1972)
O. Theodore Wilkok (1972 - January 25, 1985)
O. Lavrenty Dominik (July 1985 - July 1986)
O. Alexy Smith (June 28, 1987 -

Parish of St. Michael (New York)

The creation of the community was undertaken by Fr. Andrey. In 1936, a chapel was built in the parish school at the old St. Patrick's Cathedral in the cemetery in New York (services were performed daily). After the death of the first rector for 10 years, the parish was fed by Jesuits from the community of Fordham University. One of the largest and most stable communities of the Russian Byzantine rite.
Rectors:
O. Andrei Rogosh (1936 - October 17, 1969)
O. Joseph Lombardi (1979-1988)
O. John Soles (1988-

Our Lady of Fatima Parish (San Francisco)

The community was formed by Fr. Nicholas, in 1950 Father Nicholas began to serve the liturgy in the church of St. Ignatius. In 1954, an independent parish was created, a temple-chapel was built (101 20th Avenue). Now the parish is multinational, the service is held according to the synodal rite, chants are sung in English. Until 2005, the community was fed exclusively by Jesuit priests. In 2012, the community moved to a new location.
Rectors:
O. Nicholas Bock (1948-1954)
O. Andrei Urusov (Andrei Russo) (1954 - July 1966)
O. Karl Patel (March 9, 1967 - ) (second priest in 1958-1967)
O. John Geary
O. Steven A. Armstrong (1993-1999)
O. Mark Ciccone (- October 9, 2005)
O. Eugene Ludwig (October 9, 2005 -
O. Vito Perrone (- 2013)
O. Kevin Kennedy (2013 -
Served:
Theodor Frans Bossuyt (January 1969 -)
Deacon Kirill (Bruce) Pagach (August 2005 -

Community of St. Cyril and Methodius (Denver)

In 1999, an initiative group appeared in Denver, which created a community of Russian Catholics of the Byzantine rite. In 2003, a married priest of the Eastern Rite, Father Chrysostom Frank (was a priest in the OCA, joined the Catholic Church in 1996), was appointed rector of the Denver Roman Catholic parish of St. Catherine of Hungary, who founded the community of Sts. Cyril and Methodius and began to serve a weekly liturgy. Initially, a separate area was allocated for the Eastern Rite community, but by 2006 the entire interior of the church was refurbished to meet the needs of both communities. The Latin Rite Mass is served at 9 am, the Liturgy of St. John Chrysostom (in English) at 12. In June 2016, the Russian Catholic community was moved from the Church of St. Catherine to the Chapel of St. at the private Jesuit Regis University (Fr. Chrysostomos was supposed to take care of him).

Parish of the Entry into the Church of the Most Holy Theotokos (Montreal)

In 1951 Fr. Roman Kakkutti. In 1956, the community began the construction of the church, which was consecrated in 1959. The parish was small, and after the death of the rector did not last long and ceased to exist in 1997.
abbots
O. Joseph Leddy (up. 1956 - February 2, 1986)
O. Leoni Pietro (1986-1995)

Parish of St. app. Peter and Paul (Buenos Aires)

The community was organized by O Philip. A church was built (Guemes 2962) in an ordinary house. At the end of the 40s, the community numbered 250 people, by 1953 it had grown to 300. Later, another church was built - Preobrazhenskaya. The parish is under the jurisdiction of the Ordinariate for Faithful Oriental Rites in Argentina.
Rectors:
O. Philippe de Régis (1946 - February 19, 1954)
Archimandrite Nikolai Alekseev (-April 23, 1952)
Served:
O. Valentin Tanaev (1947-195*)
O. Alexander Kulik (1948-1966)
O. Georgy Kovalenko (January 12, 1951 -1958)
O. Pavel Krainik (1957-?)
O. Domingo Krpan

Parish of the Annunciation of the Blessed Virgin (Sao Paulo)

The community was organized by Fr. Basil. In 1954, a building was received from Brazilian Catholic nuns in Ipiranga, in which a church was established. In August 2013, the parish came under the jurisdiction of the Russian Orthodox Church.
Rectors:
O. Vasily Bourgeois (1951 - April 8, 1963)
O. Fedor Vilkok (1963-1966)
O. John Steusser (1966-2004)
Served:
about John Steusser (1955-1966)
O. Fyodor Vilkok (1957-1963)
O. Vikentiy Pupinis (196*-1979)
O. Vasily Ruffing (1981-?)

Community (Santiago)

Rector Fr. Vsevolod Roshko (1949-1953)

Community of St. Nicholas (Melbourne)

In 1960, Fr. Georgy Brianchaninov, who organized the community, divine services are held in the church of St. Nicholas. Father George is still the rector of the parish. In 2008 the community moved to Victoria. Dominican Father Peter Knowles served as the second priest from the 1960s until his death on March 11, 2008. On December 25, 2006, Father Georgy Bryanchaninov retired and lives in a nursing home, and the full care of the parish fell on the shoulders of the priest Lawrence Cross (who was ordained a priest on June 25, 2001). A year later, the community was forced to leave the old place in Melbourne, from February to July 2008, services were held in the chapel of the University of Melnurn. In August 2008, the community moved to new premises located in North Fitzroy.

Community (Sydney)

In 1949, most of the believers from Harbin arrived in Australia. In 1951, Father Andrew arrived from London and services were held in the Cathedral of St. Patrick.
abbots
O. Andrey Katkov (1951-1958)
O. Georgy Bryanchaninov (1957-1960)
O. George Arts (1963-

Spiritual mission to help Russians in Lithuania (Kaunas)

In 1934, the bishop of the Eastern Rite, Petras Buchys, returned to Lithuania, who ministered to Russian communities abroad. Despite his own reluctance and lack of state support, under pressure from the Vatican, Bishop Buchys began serving in the Eastern rite - he celebrated the first liturgy in Lithuania on October 21, 1934 in a Jesuit church. It was attended by a significant number of Russian intellectuals. In December, permission was received to serve in the former Orthodox Peter and Paul Cathedral (in 1919 turned into the Garrison Church of St. Michael the Archangel). However, interest in the new initiative quickly subsided, and already in March 1935, Bishop Buchis filed a petition for transfer to America, again to no avail. In the autumn of 1935, Bishop Buchis moved to Telshai, regular worship in Kaunas ceased, but the bishop visited Russian villages (Orthodox and Old Believers), where he served and tried to preach. At the beginning of 1937, the Congregation of the Eastern Churches established the Spiritual Mission to Help the Russians in Lithuania, headed by Bishop Bučys, who returned to Kaunas in the summer of 1937 and resumed weekly services in the Kaunas Cathedral. In the autumn of 1937, Dutch priest Joseph Francis Helwegen (Helwegen) and deacon Roman Kiprianovich were sent to help from Russkikum (in the summer of 1938 due to dissatisfaction with his work as Bishop Buchis, who suspected the deacon of dissuading the Orthodox from going to the union and even plans to convert to Orthodoxy himself, was sent back to Italy), after whose arrival services became daily. In January 1938, Semyon Bryzgalov, a former psalmist of the Užpaliai Orthodox parish, accepted the union with his family and joined the mission. In the summer of 1938, a new collaborator arrived in Kaunas, the Ukrainian Ivan Khomenko, who had been ordained a deacon by Buchys in December 1938 (returned to Rome in 1940). Also in December, Marian hieromonk Vladimir Mazhonas, who previously worked in the Harbin mission, returned to Kaunas from Tokyo. 200-300 people participated in the Sunday liturgy, up to 30 on weekdays, however, about a third of those present were simply curious, and the majority were Latin rite Catholics who were late for their mass, there were few Orthodox, many of those who allegedly wanted to convert pursued selfish goals. In July 1939, Bishop Buchis, elected general of the Marian congregation, finally managed to leave for America (and in 1951, after many requests, he was allowed to abandon the Eastern rite). A graduate of Russicum, priest Mikhail Nedtochin, who arrived in Lithuania in August 1939, was appointed the new head of the Mission. In June 1940, after the entry of Soviet troops, Father Michael tried to leave the territory of Lithuania, but was arrested. At the beginning of the German occupation in 1941, he was released from prison and exiled to Italy. After the entry of Soviet troops, the priest Helvegen was also arrested, taken to Moscow, but soon, as a foreign citizen, he was released and returned to Kaunas. In May 1941, the priest Majonas was arrested and later died in custody. In January 1942 (according to other sources in 1943), the priest Helwegen also returned to the Netherlands, having lost his last clergyman and without creating a single parish or strong community, the Mission ceased to exist.

Community (Estonia)

The Greek Catholic Russian community was cared for by Fr. Vasily Bourgeois (1932-1945), Fr. John Ryder, SJ (1933-1939) and Fr. Kutner

The church originated in Poland in 1924 as an attempt to bring Polish Orthodox believers into communion with the Holy See. At the present time this church is called neounia in Poland. It operates in parallel with two dioceses of the UGCC in Poland. The number of believers is several thousand people.

Encyclopedic YouTube

1 / 1

7. Orthodoxy in Rus' (Orthodoxy in Rus’)

Subtitles

At the beginning of the 14th century, Moscow became the actual capital of the metropolis. Vladimir was still the official residence of the Metropolitans of Kyiv and All Rus', but Metropolitan Peter spent the last years of his life in Moscow. In pursuance of his wish, in 1326 the white-stone Assumption Cathedral was laid in the Moscow Kremlin. A century and a half later, on the same site, the Italian architect Aristotle Fioravanti built a new majestic temple - the Cathedral of the Moscow Metropolitans. During the reign of Ivan I Kalita, the Russian lands were united around Moscow. The metropolis was also moved here. In the second half of the 14th century, Moscow became the center of the armed struggle against the Mongol-Tatar yoke. An important role in this period in the church and political life of Rus' was played by a contemporary of St. Sergius of Radonezh, Metropolitan Alexy of Moscow. In 1354, the Patriarch of Constantinople Philotheus Kokkin approved Alexy as the Metropolitan of All Rus', although this was done as an exception: there was a rule - ethnic Greeks were appointed to the Russian metropolis. Under Prince Ivan II of Moscow, Saint Alexy was in fact in charge of foreign policy. The Metropolitan contributed to the creation of a union of Russian principalities to oppose the Golden Horde, which by that time had significantly weakened. Saint Sergius of Radonezh was a younger contemporary and spiritual friend of Saint Alexis. He also came from a boyar family and from childhood was distinguished by deep piety. After the death of his parents, he, along with his older brother Stefan, went to the forests near Moscow and, twelve miles from the village of Radonezh, built a cell, and then a small church in the name of the Holy Trinity. Unable to withstand the harsh conditions, Stefan left his brother and moved to the Moscow Epiphany Monastery. After several years of living in solitude, Saint Sergius began to receive disciples. In 1354 he was consecrated a hieromonk and appointed abbot of the monastery he had created. The glory of St. Sergius, who was rewarded with the gift of clairvoyance and miracles, grew day by day. Among his admirers were princes, boyars, bishops and priests. Before the decisive battle for advice and blessing, the blessed Prince Dimitry Donskoy also came to St. Sergius. The Russian army under his command had to resist the invasion of the Mongol Khan Mamai. At this critical moment for Rus', the state and the Church united. Saint Sergius blessed Dmitry Donskoy, predicted victory for him, and gave two monks of his monastery to help him - Schemamonks Andrei Oslyabya and Alexander Peresvet. Both monks, together with the Grand Duke and his army, fought heroically against the troops of Mamai, and on September 8, 1380, the Russian army won a victory on the Kulikovo field. This historical battle marked the beginning of the liberation of Rus' from the Tatar-Mongol yoke. The veneration of St. Sergius began during his lifetime and continued after his death. They began to call him "abbot of the Russian land." The monastery founded by him quickly grew and acquired the same significance for Muscovite Rus as the Lavra of St. Anthony and Theodosius of the Caves had for Kievan Rus. To this day, the Trinity-Sergius Lavra of St. Sergius remains the first important monastery of the Russian Church, where dozens of bishops, hundreds of clerics and thousands of laity gather in the days of the reverend's memory. A new period in the life of the Russian Church began under Metropolitan Jonah. After being elected to the Moscow metropolis, he, being a Russian by birth, had to go to Constantinople for approval. However, at first political circumstances prevented this, and then the Patriarchate of Constantinople concluded a union with the Latins. Under these conditions, Grand Duke Vasily II convenes a Council to install the Metropolitan of All Rus' without the consent of Constantinople. As a result, in 1448 Jonah becomes metropolitan. Thus, in fact, the beginning of the autocephaly of the Russian Church was laid. Subsequent Russian metropolitans were appointed without the approval of Constantinople. The political power of Rus' continues to grow stronger. In the period from the middle of the 15th to the end of the 16th century, one after another, the ancient principalities join Moscow - Yaroslavl, Rostov, Novgorod, Tver, Pskov, Ryazan. In 1472, Grand Duke John III Vasilievich marries the Greek princess Sophia Palaiologos, which in the eyes of the Russian people gives him additional legitimacy as an Orthodox autocrat, heir to the Byzantine emperors. At the beginning of the 16th century, the theory of Moscow of the 3rd Rome was developed, formulated in particular by the elder of the Pskov Spaso-Eliazarov Monastery, monk Philotheus. “The first Rome fell from impiety, the second (Constantinople) from the dominance of the Hagarites, the third Rome - Moscow, and the fourth will not happen.” The middle of the 16th century in the history of the Russian Church was marked by disputes between "possessors" and "non-possessors", supporters and opponents of monastic land ownership. By this time in Rus' there were many monasteries, which were divided into cenobitic and special monasteries. In cenobitic monasteries, the emphasis was on ascetic deeds, obedience, conciliar prayer and charity; In the singular - to "smart doing" and removal from the world. The statutes of both monasteries prescribed non-acquisition, however, both cenobitic and special monasteries could own land, villages, peasants, and receive income. Dioceses and parishes were also owners of the land. The main ideologist of church land ownership at the beginning of the 16th century was the Monk Joseph Volotsky. He believed that the ownership of land and real estate provides the Church with independence from secular authorities and opens up the possibility of charitable work. “During a famine, Joseph opens the granaries of the monastery wide, feeds up to seven hundred people a day, and collects up to fifty children abandoned by their parents in a shelter arranged by him. When there is no bread, he orders to buy, there is no money - to borrow and "give manuscripts", - "so that no one leaves the monastery without eating." The monks grumble: "They will kill us, but they will not be fed." But Joseph persuades them to be patient.” Georgy Fedotov. Saints of ancient Rus' The ideological opponent of Joseph Volotsky was the Monk Nil of Sorsk. He suggested that "the monasteries should not have villages, but the blacks would live in the deserts and feed on needlework." Saint Nilus belonged to that spiritual tradition, which in Byzantium of the 14th century was personified by the Athos hesychast monks. In his youth, he visited Athos and, upon his return to Rus', founded a small monastery on the Sora River, where he spent his whole life, engaged in ascetic labors and literary activities. The Moscow Cathedral of 1503 sided with Joseph Volotsky. After the death of the monk, already in the 16th century, he was solemnly canonized. The name of Nil Sorsky was included in the calendar only at the beginning of the 20th century. Characteristic is the fate of the spiritual heir of the "nonpossessors" - St. Maximus the Greek. When Grand Duke Vasily III turned to Constantinople with a request to send a scientist to compare the translations of the Explanatory Psalter and other books, the choice fell on the monk of the Athos Vatopedi monastery Maxim. Since he did not know the Russian language, he translated into Latin, and from Latin the interpreters - court translators - into Russian: this method, of course, could not ensure a high quality of translation. After completing the work, Maxim wanted to return to Greece, but he was assigned to study the Explanatory Apostle and Slavic liturgical books: the comparison revealed numerous errors. Over time, Maxim learned Russian and became involved in a dispute between the possessors and non-possessors, decisively taking the side of the latter. Such activities caused discontent at the court. They began to look for errors in translations, and heresies in his statements. All this led to the condemnation of Maxim the Greek at the Council. Maxim asked to be released back to the Vatopedi Monastery, but instead he was excommunicated and exiled first to the Joseph-Volotsky Monastery (the main stronghold of the "money-grubbers"), and then to the Tver Otroch Monastery. Only 22 years later, at the end of his life, he received permission to settle in the Trinity-Sergius Lavra, where he died and was buried. Here to this day are his holy relics, found already in our time, when the Monk Maximus was glorified in the face of saints. In 1547, Metropolitan Macarius of Moscow crowned 16-year-old Ivan IV Vasilyevich, later nicknamed the Terrible, as king. The first years of the reign of the Grand Duke were marked by major military and political successes: Kazan was taken in 1552, Astrakhan four years later, then Polotsk. The people rallied around the tsar, in whom they saw a sincere defender of the Orthodox faith and a guarantor of state integrity. However, soon after the death of Metropolitan Macarius, a sharp turning point occurred in the activities of the tsar. Ivan IV left Moscow and settled in the Alexander Sloboda, where he created a kind of monastery, headed by himself. At the beginning of 1565, the tsar established the oprichnina. The task of this punitive organization was to identify any possible political conspiracies and destroy the conspirators. The executions began. Many boyars and their families were suspected of treason and exiled. Their property passed into the hands of Ivan the Terrible and guardsmen. External difference The tsar's guardsmen were served by a dog's head and a broom attached to the saddle, which meant that they gnawed and swept traitors. First, alone with the tsar, and then publicly, St. Philip began to express his disagreement with the division of the country into the oprichnina - the royal boyars, and the zemshchina - all other boyars with their courts. The Metropolitan protested against the cruelties of Ivan the Terrible. In March 1569, on the week of the Adoration of the Cross, when the metropolitan stood in his place in the Assumption Cathedral of the Kremlin, the formidable tsar entered the cathedral along with guardsmen. According to custom, he approached the metropolitan for blessing, but the metropolitan did not give a blessing, saying to him: “Even the Tatars and pagans have law and truth, but in Rus' there is no pity for the innocent.” These words infuriated the Terrible Sovereign, and he ordered the beginning of the prosecution of the saint. In the autumn of 1569, during the celebration of the Divine Liturgy by the saint, guardsmen burst into the Assumption Cathedral. The verdict was read out. The Metropolitan's vestments were torn off and taken out of the Kremlin on firewood. The saint was imprisoned in the Tver Otroch Monastery, and the Kolychev family was subjected to torture and execution. In December, on the personal orders of Grozny, Malyuta Skuratov strangled Saint Philip. Subsequently, the metropolitan was canonized, and his relics were placed in the Dormition Cathedral of the Kremlin. The terrible tsar was replaced on the Russian throne by Fedor Ioannovich, who was distinguished by poor health, meekness and piety. During his reign, a historic event for the Russian Church took place - the establishment of the patriarchate. The first Moscow Patriarch was St. Job. In 1590, the Church Council in Constantinople approved the Russian Patriarchate and assigned the Patriarch of Moscow the fifth place in the diptychs after Constantinople, Alexandria, Antioch and Jerusalem. During the patriarchate of St. Job, the ruling dynasty of the Rurikids was cut short: Tsarevich Dimitri was killed in Uglich, and a few years later Tsar Fedor Ioannovich died. The throne passed to the boyar Boris Godunov, but in 1605 it was captured by an impostor who pretended to be the miraculously saved Tsarevich Dimitri. The unrest that began lasted for several years, and in 1609 the troops of the Polish king Sigismund III entered Russia. The resistance to the Poles was led by the Patriarch of Moscow and All Rus' Hermogenes. In 1611 he gave his blessing to the creation of a people's militia. For this, he was imprisoned by the Poles in the Chudov Monastery, but even from imprisonment he continued to send messages, urging the people to unite and stand in defense of holy Orthodoxy. In February 1612, the patriarch, starved to death, died in prison. And in October, the people's militia, led by Minin and Pozharsky, liberated Moscow. The Poles were expelled from the Kremlin, where, to the sound of bells, with banners and banners, the militia entered. In 1613, Mikhail Fedorovich Romanov was elected to the kingdom, and the father of the tsar, the boyar Fedor Romanov, became the metropolitan of Moscow and the "named patriarch". Under Boris Godunov, he was forcibly tonsured a monk with the name Filaret. The father and spiritual mentor of the king actively participated in the administration of the state. He created his own court on the model of the royal one and received the Patriarchal Region, which included more than 40 cities, under direct control. Filaret was called the “great sovereign”, under him the Patriarchate turned into a powerful center of power, in fact, parallel to the royal one. This largely predetermined the conflict between the tsar and the patriarch in the middle of the 17th century and the abolition of the patriarchate at the beginning of the 18th century. At the initiative of the second tsar from the Romanov dynasty, Alexei Mikhailovich, the young and energetic Metropolitan Nikon of Novgorod was elevated to the patriarchal throne. For more than ten years, the tsar and the patriarch had a warm friendship. However, in 1658, Nikon fell into disfavor, Alexei Mikhailovich stopped coming to the services he performed. Instead of trying to improve relations, Nikon arbitrarily and defiantly left the patriarchate and retired to the New Jerusalem Monastery. The Council of 1660 decided to elect a new patriarch. Nikon did not acknowledge this decision. Subsequently, Nikon even expressed that this council should be called not only a Jewish assembly, but also demonic, because it was supposed that it was not convened according to the rules: what the king wanted, they did. Metropolitan Macarius. History of the Russian Church. Finally, in 1666, a council was convened in Moscow with the participation of Patriarchs Paisios of Alexandria and Makarios of Antioch. Nikon answered evasively to the questions put to him, challenging the rights of the Eastern patriarchs and calling the Greek church canons heretical. After many days of painful debate, Nikon was deposed, stripped of his holy orders, and sent to repentance in a monastery. The name of Patriarch Nikon is associated with one of the most tragic pages in the history of the Russian Church - the emergence of a schism. Having become a patriarch, Nikon continued the “book right”, begun by his predecessors. However, in correcting liturgical texts and church customs, he went much further. The two-finger, traditional for Rus' - the sign of the cross with two folded fingers, was replaced by three-finger, in accordance with the Greek practice common in those years. Archpriests John and Avvakum, who were popular among the people, opposed the Nikon reform. They led the movement, which later became known as the "Old Believers". The church schism did not stop even after Nikon left the patriarchate and even after his deposition, since the Great Moscow Council of 1667 approved the reform carried out by Nikon. For some time, the Solovetsky Monastery became one of the strongholds of the Old Believers. Back in 1658, its rector, Archimandrite Elijah, organized a cathedral in the monastery, which rejected newly printed books. In 1667, Alexei Mikhailovich sent troops to Solovki to pacify the rebellion. The siege of the monastery lasted eight years and entered the history of the Old Believers as the "Solovki standing". During the siege, most of the monks died from hunger and disease, the rest were exterminated. Shortly after the victory over the schismatics, Tsar Alexei Mikhailovich died, and the Old Believers saw in this the punishment of God. From that time on, the Old Believers stood in opposition to the state authorities, which subjected them to severe persecution. Archpriest Avvakum, along with other leaders of the resistance to "Nikonianism" in 1681, was burned alive in a huge log cabin. The Old Believers responded to this execution with mass self-immolations. In the XVIII-XIX centuries, the Old Believers spread throughout Russia and went beyond its borders. The Old Believers broke up into many interpretations, of which the main ones are priests and bespopovtsy. The former have a hierarchy and priesthood, the latter do not. In 1971, the Local Council of the Russian Orthodox Church abolished oaths to the old rites, emphasizing that "the salvific value of the rites is not contradicted by the diversity of their external expression." A sad division, however, persists to this day.

Story

In the 1920s, several Orthodox parishes in Poland converted to Catholicism. At the same time, the Latin Bishop of Sedlec Henrik Przezdziecki, using the favorable situation for the conversion of the Orthodox to Catholicism, repeatedly took the initiative to create a new union of the Orthodox with the Holy See. With the support of the papal nuncio Achille Rati (the future Pius XI), 14 parishes were created in Poland in 1927, led by Jesuits who served in the Byzantine rite.

In 1931, the Holy See appointed the Ukrainian Bishop Mykola Czarniecki as Ordinary for the faithful of the Byzantine rite who use the Church Slavonic language and live in Poland. In the same year, the Latin Bishop of Lutsk Adolf Shelenzhek founded a special seminary in Lutsk for future priests of the new union. Before the start of the World War, this seminary trained about twenty priests. In 1937, the neo-Uniate church had 71 clergy. At that time, the Archdiocese of Vilna, the Diocese of Pinsk, the Diocese of Sedlec, the Diocese of Lutsk and the Diocese of Lublin operated in the church.

During World War II, most of the neo-Uniate parishes ceased their activities and most of the believers returned to Orthodoxy. In 1947, there were 4 parishes in the neo-Uniate church, three of which ceased to exist due to the forced resettlement of the Ukrainian population in the western parts of Poland. Until the 1980s, the only neo-Uniate parish of St. Nikita the Martyr operated in locality Kostomlots of the Lower Silesian Voivodeship.

From the Polish Orthodox Church.

In 1985, at the church of St. Nikita the Martyr in Kostomloty, the convent of the small sisters of Jesus began to operate. In 1998, a male monastic house of the Marian Fathers was founded in the same locality.

In 2007, there were 11 parishes of the Neo-Uniate Church in Poland in Poland, which are under the jurisdiction of the Latin Bishop of Sedlec.

Literature

• Roman Skakun. "New Union" in the Other Commonwealth (1924-1939) // Ark. Scientific collection of church history / ed. O. Boris Gudzyak, Igor Skochilyas, Oleg Turiya. - v. 5. - Lviv: Visionary "Misioner" 2007. - S. 204-247.
• Stokolos N. G. Neounia as an experiment of a similar policy to the Vatican in Poland (1923-1939). // "Ukrainian Historical Journal". 1999 - part 4 (427). - S. 74-89.
• Florentyna Rzemieniuk, "Kościół Katolicki obrządku bizantyjsko-słowiańskiego (neounia)", Lublin 1999.
• Jan Szczepaniak, "Polish władze państwowe wobec akcji neounijnej w latach 1918-1939", "Charisteria Titi Górski oblata. Studia i rozprawy ofiarowane profesorowi Tytusowi Górskiemu”, Kraków, s. 241-254.
• Zofia Waszkiewicz, "Neounia - nieudany eksperyment?", "400-lecie zwarcia Unii Brzeskiej (1596-1996). Materiały z sesji naukowej zorganizowanej w dn. 28-29. 11. 1996, pod red. S. Alexandrowicza and T. Kempy, Toruń 1998, s. 115-146.
• Bożena Łomacz, "Neounia", "Więź" nr 1 (291) ze stycznia 1983 r., s. 82-90.
• Mirosława Papierzyńska-Turek, “Akcja neounijna i kontrowersje wokół rozumienia polskiej racji stanu”, Ta że, “Między tradycją a rzeczywistością. Państwo wobec prawosławia 1918-1939", Warszawa 1989, s. 404-441.
• H. Wyczawski, "Ruch neounijny w Polsce w latach 1923-1939", "Studia Theologica Warsoviensis" 1970/8, s. 409-420.

Choose the rubric AUTOCEPHALY AND NATIONALISM (118) AGAPES (9) ADOGMATISM (5) AMORALISM (151) ANTICHALCIDONITES (126) APOKATASTASIS (16) ATHEISM (14) BAPTISM (25) BIBLICAL CRITICISM (17) BIOETHICS (18) BLESSING ON SIN (27) ) SERVICE REFORM (167) SERVICES IN HETER-ORTHODIOUS CHURCHES (18) BATTLE CLEHRICS (26) BAD BRIEVE (1) BUDDHISM (54) EXTERNAL BLESSING (31) THE EIGHTH CATHEDRAL (63) GLOSSOLALIA (1) GNOSTICISM (4) GURUISM (31) 3) SPIRITUAL EDUCATION (257) EVANGELICAL GROUPS (1) THE HERESY OF ARCHIM. TAVRION (BATOZSKY) (3) THE HERESY OF APHTHARTODOKETISM (1) THE HERESY OF METR. ANTONY OF SOUROZH (1) HERESY ABOUT ORIGINAL SIN (4) HERESY ABOUT THE NATURE OF BREAD AND WINE (1) HERESY OF Fr. ALEXANDER ME (26) HERESY OF Fr. ALEXANDER SCHMEMANN (5) HERESY OF Fr. (8) HERESY PROF. OSIPOV (2) THE HERESY OF THEODOR OF MOPSUEST (3) HERETIC BOOKS (82) HERETIC ORGANIZATIONS (30) HERETIC MEDIA (20) WESTERN RITE IN ORTHODOXY (2) SIGNS OF THE TIMES (51) ICONACTION (12) HINDUISM (21) INTERCOMMUNION (18) ISLAMIZATION (245) JUDAISM (129) CALENDAR REFORM (35) KARAITES (1) COLLABORATIONISM (21) KOCHETKOVSHCHINA (80) blasphemy (260) CRYPTOCHRISTIVITY (3) CULT OF PERSONALITY (5) KURAYEVSHCHINA (8) FALSE MISSIONERSHIP (95) FALSE ORTHODOXY (5) ) MARIOLOGICAL HERESY (3) MARONITES (4) FREEMASONRY IN THE CHURCH (21) MYROLOGY (38) PRAYERS WITH HERETICS (319) UNHOLY SAINTS (45) NIKODEMOVIANS (10) SECIENCE (274) OCCULTISM (46) BASIC CONCEPTS (12) NEGATION OF MIRACLES (9) OFFICIAL APPEALS TO THE HOLY PRINCIPAL (18) PANTHEISM (1) PAPISM (657) REMEMBER OF THE LOST DEAD (44) ORTHODOX MEDICINE (13) ORTHODOX PSYCHOLOGY (34) ORTHODOX ECOLOGY (22) ORTHODOX PROFESSION OF FAITH1 ORTHODOX5 (41) ORTHODOX BAYER BANKING (1) ORTHODOX GLAMOR (24) ORTHODOX SPORTS (113) ORTHODOX HUMOR (10) CELEBRATION WITH HERETICS (174) INCIDENTS (16) PROTESTANTISM (213) OCU (31) REVISION OF CHURCH TRADITION (59) liturgical language reform (54) LENTING (29) ROCOR (3) HOLY PSAM (57) SYNTOISM (9) SCOUTS (4) SODOM SIN (67) SOCIAL CHRISTIANITY (49) OLD RELIGION (13) AGAINST (14) TOBACCO (3) MYSTERY OF MARRIAGE (33) MYSTERY OF UNINFORMATION (1) THE MYSTERY OF BAPTISM (17) THE MYSTERY OF THE PRIESTHOOD (15) TOLERANCE (83) TRANSHUMANISM (5) UNIATES (20) URANOPOLITISM (3) TEMPLE MODERNISM (42) CHRISTOLOGICAL HERESIES (15) CHURCH POLICY (152) CHURCH CENSORSHIP (7) CHURCH GLASSES (18) CHURCH FEMINISM (91) CHURCH AND CULTURE (468) EVOLUTIONISM (18) ECCLESIOLOGICAL HERESIES (47) ECUMENISM (1,097) Paganism (31)

Father Dr. Rostislav Kolupaev, “Russia Cristiana”, Italy, for the magazine "Patriarchat"

The Apostolic Exarchate for Catholics of the Byzantine rite (Esarcato Apostolico per i catholici di rito bizantino), the church of its own right, was formed at the Council, convened on May 28-31, 1917 by Metropolitan Andrey Sheptitsky in Petrograd. The following issues were considered at the Council: the adoption of the constitutional provisions of the legal, canonical status, the directions of church-state relations, the liturgical side and the discipline of the sacraments, the preservation of the purity of the rite from Latinization, the norms of behavior of the clergy were determined, all this was reflected in the relevant resolutions. On February 24, 1921, Pope Benedict XV confirmed the legitimacy of the actions of Kir Andrey Sheptytsky, whose jurisdiction, by virtue of his title of Metropolitan of Kyiv, extended to the regions that were part of Russia. On March 1, 1921, the Holy Father approved Protopresbyter Leonid Fedorov (1879-1935) appointed exarch, endowed with episcopal power with the subordination of all dioceses within the Russian state to him, with the exception of the dioceses of Little and White Rus' within their ethnographic boundaries. Provisional Government as the highest legislative and executive body state power, which operated between the February and October revolutions of 1917 in Russia, recognized the decisions of the Council.

The main task of the Russian Greek Catholic Church was to establish mutual understanding with the Russian Orthodox Church, which freed itself from state control and normalized its canonical position at the Local Council of 1917-1918. Leonid Fedorov was in contact with Patriarch Tikhon (Belavin), whom he met on 08/01/1921. He also communicated with other Orthodox hierarchs, strove for rapprochement with the clergy, and tried to spread sound ideas about Catholicism. In the large cities of Russia, the Orthodox responded with joy to the invitation of the Eastern Catholics; congresses were jointly organized, abstracts were read, conversations and disputes were arranged. In Moscow, Petrograd and other cities, parishes and monastic communities arose, but in 1922-1923, as a result of open persecution by the atheistic state, the activities of the Catholic Church were generally prohibited, the clergy and laity were physically destroyed as a result of repressions, church property was lost. On December 5, 1922, all Catholic churches, both of the Latin and Byzantine rites, were closed, and a little later, the exarch was arrested and sentenced to 10 years; , sister Yulia Danzas (1879-1942) was arrested in Leningrad and sent to Solovki.

In 1956, the surviving nuns N. Rubashova and V. Gorodets were released; they lived in Moscow, V. Kuznetsova and S. Eismont settled in Vilnius.

On February 16, 1931, Vice-Exarch Sergiy Solovyov (1885 - 1942), appointed to this post in 1926 by Bishop Pius Neveu, was arrested, illegal methods of interrogation were used against him, as a result of which he was under compulsory treatment in a psychiatric special hospital in Kazan.

In 1932, the Orthodox Bishop Bartholomew Remov (1888-1935) joined the Russian Church, he organized an underground monastery, in 1933 Pope Pius XII approved him as a vicar bishop for Russian Catholics of the Byzantine rite with the title of Archbishop of Sergius. Meetings were held at Vladyka's apartment with the participation of the hierarchs of the Patriarchal Church, Metropolitans Arseniy (Stadnitsky), Anatoly (Grisyuk), and others, where they discussed the issue of concluding an alliance with Rome in order to overcome church turmoil. In February 1935, Archbishop Bartholomew Remov was arrested and shot a few months later for his connection with the Vatican.

On 10/09/1939, Father Klimenty Sheptytsky (1869-1951) became the next exarch of Russia, he was appointed by Metropolitan Andrei in Lvov, which was confirmed by Pope Pius XII on 12/22/1941. Given the circumstances of the war, the practical possibilities for governing the Russian Greek Catholic Church were limited. The exarch did a lot of theoretical and preparatory work, he analyzed the position of religion in the USSR as a whole, the church-canonical and state-legal state of the Orthodox Church, its lack of freedom in matters of internal life, the destruction of church institutions; the problem of splits and sects; the state of religious literacy of the people, the possibility of catechesis and religious enlightenment; information was collected about the martyrs and confessors of the faith; studied the prospects of church unity. In 1941, the territorial clarification of the exarchate was introduced - ethnographic Great Russia, Finland and Siberia. In 1942, at the Council of Exarchs in Lvov, the issue of division into Russian and Siberian exarchates was considered. Exarch Klementy Sheptytsky died on May 1, 1951 in prison in Vladimir.

Vice-exarch Viktor Novikov (1905 - 1979) was sent to the territory of the USSR with missionary purposes, later Metropolitan Andrey Sheptytsky blessed him to be the Catholic exarch of Siberia. Novikov was a bishop, which was not disclosed, being arrested on June 23, 1941 and being in a camp in Dzheskazgan, he secretly ordained a deacon on January 1, 1950, the future bishop of the UGCC Pavel Vasilyk (1926-2004).

The work of Russian Catholics of the Byzantine rite continued among the Russian emigration. Having found themselves in Western countries, many Russian people, having experienced a state of freedom of conscience, stopped their religious choice on the Catholicism of the Byzantine rite, which allowed them to enrich their faith with universal unity with the Ecumenical Apostolic See while preserving the usual traditional forms of religious worship in the so-called Russian synodal rite. Hierarchical and church-administrative ministry among them was carried out by the following people. This is Peter Buchis (1872 - 1951), in 1930-1933 Apostolic Visitor for Russian Catholics in Central and Western Europe, on February 8, 1931, he served in Rome with Bishop Grigory Khomyshyn of Stanislav at the consecration of Nikolai Charnetsky as bishop.

The next one is Alexander Evreinov (1877-1959), bishop from 12/06/1936, for the first time in the history of the Cathedral of St. Peter in Rome, on May 21, 1938, he celebrated the solemn Liturgy of St. John Chrysostom on the occasion of the celebration of the celebration of the 950th anniversary of the Baptism of Rus', he was co-served by the rector of the Lviv Theological Academy, father Joseph Slipy and hegumen of the Studites, father Klimenty Sheptytsky.

Archbishop Boleslav Sloskans (1893 - 1981), Latgalian, former administrator of the Mogilev Roman Catholic Metropolis, member of the Supreme Council for Emigration at the Sacred Consistorial Congregation. He ended up abroad in 1933 after many years spent in Soviet camps and prisons, including Solovki, where he was with Leonid Fedorov. He was appointed Apostolic Visitor for Russian and Belarusian Catholics in Western Europe on 12/09/1952.

Bishop Pevel Meletyev (1880 - 1962) was hegumen in the Solovetsky Monastery, in 1920 he was arrested by the Soviet authorities, he spent many years in camps, in prisons, in exile, in 1937 -1941 he was in the position of a catacomb Orthodox priest. During the German occupation, he participated in the revival of church life in the Smolensk, Bryansk and Mogilev regions, on 12/7/1943 he was ordained a bishop with the title of Roslavl, participated in the Council of the Autocephalous Belarusian Orthodox Church in Minsk on 12/5/1944. Then he ended up in the West, lived in Czechoslovakia, Austria, Munich, in 1946 Bishop Pavel, together with his sister Abbess Seraphim, reunited with the Catholic Church, since 1948 he settled in Belgium, first in the Cheveton Monastery (Monastere de la Sainte-Croix, Chevetogne, Belgique ), and then from 1951 in Brussels. In 1955, Meletiev ordained a deacon of the Russian emigrant Vasily von Burman, the author of the famous book "Leonid Fedorov", published by Joseph Slipy in Rome in 1966.

Archbishop Andrey Katkov (1916 - 1995), was born in Irkutsk, then in exile in Harbin, where the Catholic Exarchate of Manchuria was created in the Russian diaspora, which was led by Belarusian Marians. Katkov entered this order and was sent to study in Rome in 1939, became a priest in 1944, was sent to work in refugee camps that were threatened with forced extradition to the USSR, then served in Great Britain and Australia in Russian parishes of the Byzantine rite. Hieromonk Andrei was summoned to Rome by Pope John XXIII and on November 14, 1958 he was appointed Bishop Coadjutor of the Byzantine Rite, from 1960 he was a Plenipotentiary Visitor, from June 23, 1961 he was awarded the title of Apostolic Exarch of Russia (Esarc ap. di Russia). In August 1969, Bishop Andrei Katkov, at the invitation of Metropolitan of the Russian Orthodox Church Nikodim (Rotov), ​​visited the USSR and was officially received by the Moscow Patriarchate. In Omsk, he met with the Orthodox Bishop Nikolai (Kutepov). During this visit, in various cities of Russia and Ukraine, Katkov visited Orthodox churches, where he was met according to the hierarchical rank, the abbots and worshipers approached for blessing, the bishops of the ROC MP reverently kissed him. During a visit to the Pskov-Caves Monastery, with an abundant gathering of worshipers, the viceroy, in the presence of His Grace Bishop Andrei Katkov, proclaimed many years to Pope Paul VI. In the Trinity-Sergius Lavra, Bishop Andrei prayed at the shrine of St. Sergius of Radonezh, and in Odessa he met with Patriarch Alexy I (Simansky), who was resting there, who presented him with a rosary and panagia.

Protopresbyter Georgy Roshko (1915-2003) was appointed the next Plenipotentiary Visitor of the Congregation of the Eastern Churches for the leadership of the Russian Catholic ministry in the world in 1978, in 1955 he met with Patriarch Alexy I (Simansky) and Metropolitan Nikolai (Yaroshevich) in Moscow.

To coordinate the work of various Russian Greek Catholic parishes operating in different countries, Congresses of the clergy and laity were held: in Rome in 1930 and 1933 (Bishop Nikolai Czarnetsky participated) and in 1950, in 1956 - in Brussels.

At that time, the situation in the Soviet Union developed as follows. The Russian Exarchate arose thanks to the care of the Ukrainian Greek Catholic Church, the years of communist persecution, in joint suffering for Christ, brought them even closer. Thus, during the liquidation of the UGCC, its metropolitan, bishops, clergy, monastics and faithful passed through the Gulag camps and exile, thousands of people left their prayers, pain, tears, the blood of martyrdom and confession of faith in Russia, many died and were buried here. From 1945 to 1963 Cyrus Joseph Slipy (1892 - 1984) was a prisoner in Siberia, Mordovia and Kamchatka, on February 4, 1963 in Moscow, he secretly ordained Bishop Vasily Velichkovsky (1903 - 1973), thereby restoring the hierarchy in the Catacomb Church.

The revival of the Russian Exarchate follows the legalization of Catholic structures in Russia. In Siberia, thanks to the attention of the Roman Catholic Bishop Joseph Werth (born 1952), an ordinary in Novosibirsk, who arrived here in 1991, several Catholic parishes of the Byzantine rite were opened. Since 1992, the papal prelate Joseph Svidnitsky (b. 1936), the former Roman Catholic dean of Central Siberia, began to provide pastoral care to Greek Catholic believers deported from Galicia, in 1995 the parish of the Intercession of the Most Holy Theotokos was created in Omsk, which received legal registration on 30.6.1999. Priest Sergei Golovanov (born 1968), a graduate of the Ivano-Frankivsk Seminary, served in this parish, until 2005 he was dean. Now the region is served by the priests of the Congregation of the Incarnate Word (VE) and the nuns Sisters Servants of the Lord and the Virgin Mary, they have a single province, including structures in Ukraine and Russia (The Monastic Family of the Incarnate Word) (SSVM).

Registered are Catholic parishes of the Byzantine rite of the Ukrainian tradition in Novokuznetsk and Prokopievsk, Kemerovo region. Since 1959, during the years of the underground, Father Vasily Rudka (1912 - 1991) led the spiritual life here, now Redemptorist priests (CSsR) and sisters from the Congregation of St. Joseph the Betrothed of the Blessed Virgin Mary work in this region, they came from Ukraine.

Divine services are held in communities in Tomsk and Kopeysk, the Chelyabinsk region and in various cities of the Tyumen region. The majority of parish priests are graduates of Western Ukrainian seminaries.

In the Russian tradition, divine services are celebrated in the parish of the Martyrs Olympia and Lawrence, which operates at the Roman Catholic Cathedral in Novosibirsk. The temple in the crypt of the cathedral was created on the initiative of the Jesuit priest Alexei Strichek (born 1916), who devoted his whole life to serving in the Russian apostolate with Russian emigrants in France. The current rector of the parish is Father Michael Desjardins (SJ). Jesuits in Novosibirsk serve in the Byzantine rite and in their monastery church. The female monastic community of Carmelites in Novosibirsk also adheres to the Russian liturgical tradition. In Moscow, the community of Sts. Apostles Peter and Andrew from 16.3.2000. This congregation was founded by Father Andrey Udovenko, who is now a Protopresbyter and Dean in Moscow. The second community in honor of St. Met. Philippa was established in 1995, until the spring of 2002, the Italian priest Stefano Caprio was its rector. In Moscow there is also a pastoral station "The Family of St. Lazarus", and at the parish of St. Ignatius of Antioch operates a convent. Since 2001, communities in St. Petersburg and Nizhny Novgorod have declared their existence. Parish in Obninsk, Kaluga region officially approved in 2004, now services are held here by Fr. Valery Shkarubsky, who comes from Kyiv, he also leads the Moscow Ukrainian and Russian-speaking communities (“St. Leonidas”). Individual believers live in other cities of Russia.

The processes of revival of church life in Russia prompted part of the clergy to gather on August 23-25, 2004 at the parish of Sts. Cyril and Methodius in Sargatskoye to discuss topical issues, internal problems and a vision of the prospects for church development. They appealed to Pope John Paul II with a request to normalize the canonical and administrative status of the exarchate. In a letter dated 26.8.2004 addressed to the Prefect of the Congregation for the Oriental Churches, Patriarch Musa Ignatius I, Cardinal Daud, there were 15 parishes, communities and monastic institutions in Russia. The accepted documents were transferred to Rome on August 28, 2004 through Cardinal Walter Kasper, who was in Moscow on the occasion of the return of the Kazan Icon of the Mother of God.

On December 20, 2004, Pope John Paul II appointed Bishop Joseph Werth as Ordinary (Ordinarius pro fidelibus Ritus Byzantini in Russia), which was announced by Archbishop Antonio Mennini, Apostolic Nuncio to the Russian Federation, on February 22, 2005 in Novosibirsk at a meeting of Catholic priests of the Byzantine rite serving in the territory Russian Federation. In addition to streamlining the situation in the European part of Russia and in his own diocese, Bishop Werth created church districts corresponding to the territories of the Roman Catholic dioceses of St. Clement in Saratov and St. Joseph in Irkutsk, the coordinator of the latter is Hiermonk Teodor (Andrei) Matsapula (VE). Hieromonk Andrey Startsev (VE) coordinates the district corresponding to the territory of the Preobrazhensky diocese in Novosibirsk.