The Council of Bishops of The Russian Orthodox Church Outside of Russia in 1956 Mahopac, NY.
1. The Russian Orthodox Church Outside of Russia is an indissoluble part of the Russian Orthodox Church, and for the time until the extermination in Russia of the atheist government, is self-governing on conciliar principles in accordance with the resolution of the Patriarch, the Most Holy Synod, and the Highest Church Council [Sobor] of the Russian Church dated 7/20 November, 1920, No. 362.
2. The Russian Orthodox Church Outside of Russia is composed of those who are outside the borders of Russia and are guided by the lawful hierarchy of a diocese with their parishes, church communities, spiritual missions and monasteries.
3. The basic task of the Russian Orthodox Church Outside of Russia is the preservation abroad of complete independence of the Russian Orthodox Church from atheistic and anti-Christian forces and the overall spiritual nourishment of the Orthodox Russian flock in the diaspora, independent of nationality; and in particular, the preservation and strengthening in the souls of the faithful flock the purity and wholeness of the holy Orthodox faith; and the encouragement of devotion in the flock, dispersed throughout the world, to the suffering Mother Church.
ICON OF NEW MARTYRS OF RUSSIA,
as painted by Archimandrite Cyprian (Pyzhov) of Jordanville
A report read at the 15th Diocesan Conference of the Western-European Diocese of the Russian Orthodox Church Outside of Russia on June 6, 1981, in Luxemburg.
THE CHURCH IN THE FIRST CENTURIES
THE APOSTLES, the pillars of, the Church who proclaimed the preaching of the Gospel to the whole world, all except for the Apostle John the Theologian, received a martyr's death before the end of the first century. In them were fulfilled the words of Christ: "Ye shall be hated of all men for My name’s sake" (Matt. 10:22). The blood of the Apostles, and with them of a multitude of martyrs, moistened the Church abundantly from the middle of the first to the beginning of the fourth century. The first martyrs became the glory, the power, and the symbol of victory for the whole Christian world. Many prepared themselves to become martyrs, for there seemed to be no other path for one who believes in Christ, in this world which lies in evil! The ideal of the most powerful and strong was to shed their blood for Him Who was crucified for our sake.
Bishops' Council of the Russian Orthodox Church Abroad in 1981.
The Russian Orthodox Church Abroad celebrates the memory of the New Martyrs and Confessors of Russia, the Sunday nearest to the anniversary of the martyrdom of Metropolitan Vladimir of Kiev and Gallich, the first bishop killed during the Bolshevik Revolution. On November 1st 1981 the Russian Orthodox Church Abroad, under the presidency of Metropolitan Philaret, glorified all the New Martyrs and Confessors of the Bolshevik period. This epistle to the flock was delivered on the ocassion of the glorification of the New Martyrs of Russia. In it, the Bishops of the Church Abroad express the unity in spirit with the new martyrs and the catacomb church. - Edit.
To the Children of the Russian Orthodox Church in the Homeland and the Diaspora
On January 23rd (the 10th by the old calendar) the Church commemorates the holy Russian hierarch Saint Theophan the Recluse.
St. Theophan was born Georgiy Vasilyevich Govorov on January 10, 1815 in the Chernavskoye village of the Yeletsk county in the Orlov province. The young Georgiy received his primary education at home. In 1823 he entered a religious school, while in 1829, as one of the school’s top students, he was transferred to the Orlov Seminary. The latter was headed by Archimandrite Isidor, who later became a well-known hierarch of the Russian Orthodox Church. After graduating from the seminary with top honors in 1836, Georgiy Govorov was assigned to the Kiev Theological Academy. In his last year of study Georgiy Govorov decided to dedicate himself entirely to serving the Church in a monastic capacity. In 1841 he was tonsured a monk with the name of Theophan, was subsequently ordained a hierodeacon, and soon afterwards became a hieromonk. In that same year Hieromonk Theophan graduated from the academy among its top students and began his service in the pedagogical field in various religious schools and academies. In this endeavor he showed himself to be a talented educator and a wonderful teacher. Being aware that the spiritual education of youth constitutes a great responsibility before God, Father Theophan tried to treat the future pastors primarily with kindness, love, and meekness.
On the day of the feast of Theophany--the Baptism of the Lord--it is not out of place to remember another baptism: that baptism which was performed over each of us Orthodox Christians, that baptism at which each of us, by the mouth of our godparents, gave a promise to God that he would always renounce Satan and his works and would always unite himself, “join himself” with Christ.
This, I repeat, is especially fitting for this present day. The solemn rite of the Great Sanctification of Water will be performed shortly. Its center, its main part, one could say, is the majestic prayer wherein the Lord is glorified and the grace of the Holy Spirit is called down upon the water being sanctified. This prayer begins with the beautiful words: “Great art Thou, O Lord, and marvelous are Thy works, and no word sufficeth to hymn Thy wonders.” Whoever has been at a performance of the mystery of Baptism and was present attentively, knows that the prayer at the sanctification of the water in which a man will be baptized begins with these same words, and the first part of this prayer is completely the same, both at the Great Sanctification of Water and at the performance of the mystery of Baptism. And only later, in the last part, does the prayer at the performance of the mystery of Baptism change, as applicable to this mystery, when a new human soul will be baptized.