.

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After my death our beloved Church abroad will break three ways ... first the Greeks will leave us as they were never a part of us ... then those who live for this world and its glory will go to Moscow ... what will remain will be those souls faithful to Christ and His Church. ~St. Philaret of NY






Enthronement of Metropolitan Philaret

from Orthodox Life magazine 1964 #3




Epistle of the Sobor of Bishops
of the Russian Orthodox Church Abroad to the Faithful
Christ is Risen!

With these ever-joyful words do we greet you, our beloved flock.  In the holy, after-Pascha days, when all of God's creation rejoices spiritually; when the Church's children, enlightened by the solemn feast of the Resurrection, embrace and forgive each other, and when in our earthly existence Our Saviour’s wish receives fulfillment: as thou, Father art in me and I in them that they also may be in us... we, bishops of the Russian Orthodox Church, free from the yoke of godlessness, obedient to the call of our Primate, the ever-honored and beloved by us, Most Eminent Metropolitan Anastassy, gathered in Sobor (General Council) in New York City on May 4/17, 1964.

The main task of our Sobor (in accordance with the expressed desire of the Lord Metropolitan,) was the election of his successor.  This election was carried out under his chairmanship with his blessings, and on our part — in full brotherly harmony and love.  On Sunday, May 4/ 17, we bishops jointly celebrated the Divine Liturgy at the Synod’s cathedral and all received the precious Body and Blood of Christ, so that all of us, as communicants from the one Chalice, be united by Our Lord in the Holy Spirit.

By singing a Te Deum before the miracle-Working icon of Our Lady of Kursk, we left the act of electing the metropolitan to the will of Our Most Pure and Most Gracious Queen of heaven and earth. “Most Gracious Mother of God, save us and guide us!” — we invoked her with faith and hope.  And We believe that we were heard.

Knowing that it is not mortals who decide the fate of Christ's Church but that it is the Almighty who leads her with a firm hand and divine strength; that human life is edified not on human devices but on the blood of martyrs, on selfless deeds and on prayer, we raised as from one mouth and one heart our burning prayers to those of God’s great saints, whose memory was celebrated on the days of our sobor conferences.

On May 8/21 we invoked the aid of the great Apostle and Evangelist, St. John the Divine, that Apostle of Love and divinely-inspired foreseer of the entire fate of Christ’s Church.  On May 9/22 we prayed to the great Prelate and Miracle-Worker, St. Nicholas, knowing how closely he took to his heart the establishment of good order in the Church at the First Ecumenical Council.  On May 11/24 we glorified the great organisers of the Slavonic Churches, those co-equals of the Apostles and saintly brothers, Methodius and Cyril.  On May 12/25 we invoked assistance in our sobor labors of Russian's great and holy martyr, His Holiness Hermogen, Patriarch of Moscow and of all the Russias.

Finally, on the day of mid-Pentecost, having been strengthened by the prayers of these saints, we unanimously elected as metropolitan and head of our Church, Philaret, the Bishop of Brisbane, Australia.  At the same time the Sobor unanimously decided to elect His Eminence Metropolitan Anastassy honorary chairman for life of the Sobor and Synod of Bishops, with the title of “His Beatitude”.

We believe and profess that this is good to the Holy Spirit and to us.  We summon you, our beloved flock, to view this election as the obvious will of God, manifested through us sinners.  We beseech you to remain in complete obedience to the newly-elected metropolitan, so that in our brotherly unity of mind and love, the grace of the Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Spirit, may remain with us all.

May 14/27, 1964           New York City.

Honorary Chairman of the Sobor of Bishops 
Metropolitan ANASTASSY

Chairman of the Sobor of Bishops Metropolitan PHILARET

JOHN, Archbishop of San Francisco and Western America. 
ALEXANDER, Archbishop of Berlin and Germany. 
ATHANASIUS, Archbishop of Buenos Aires and Argentina. 
STEPHEN, Archbishop of Vienna and Austria. 
PHILOPHEUS, Archbishop, Comptroller of the North-German Vicariate. 
LEONTY, Archbishop of Santiago, Chile and Peru. 
SERAPHIM, Archbishop of Chicago and Detroit. 
NIKON, Archbishop of Washington and florida. 
VITALY,-Archbishop of Montreal and Canada. 
ANTHONY, Archbishop of Los Angeles and Texas. 
AVERKY, Archbishop of Syracuse and Holy Trinity. 
NIKODIM, Bishop of Richmond and England. 
SERAPHIM, Bishop of Caracas and Venezuela. 
ANTHONY, Bishop of Geneva and Western Europe. 
ANTHONY, Bishop of Melbourne. 
SAVVA, Bishop of Edmonton. 
NEKTARIUS, Bishop of Seattle.



The Enthronement of Metropolitan Philaret
_____________

The enthronement of Metropolitan Philaret, which took place on Saturday and Sunday, May 17/30 — 18/31, developed into an unprecedented solemn feast which left a deep and abiding impression upon all.  To a degree perhaps never before experienced by such a multitude, participants in this feast felt themselves engulfed by the grace-endowing and holy mystery of the Church.  Of great influence was the fact that the entire service, both on Saturday and on Sunday was, so to say, spiritually imbued with the continuing act of elevation to the head of the Church of the new metropolitan.

It was Dimitry Alexandrov, graduate of Holy Trinity Orthodox Seminary and firm worshipper of the Russian Church’s ancient traditions, who was fortunate enough to come upon the original text of the enthroning ceremony which was used in old Moscow.

Thus, by the grace of God, our humble Church in Exile was, so to speak, especially called upon to feel Herself — even in Her present humble and exile-induced appearance — the very same Russian Orthodox Church of old, and that specifically by finding Herself today beyond the boundaries of Her beloved native land.  In the continuing act of enthronisation, the consciousness in the faithful of BEING THE CHURCH received incarnation.

Grace so abounded that the faithful became keenly aware of their abiding as the Heavenly Church even while abiding as the Church Militant.

All experienced quite an exceptional lifting of the spirit when at the end of the First Hour the whole church was suddenly plunged into the sea of lights, the Royal Gates swung open and Metropolitan Philaret emerged, arrayed in the usual bishop's violet mantle and a black cowl with its diamond cross.  All the bishops disposed themselves in a semi-circle on either side of him.  The metropolitan’s blue mantle was brought out by Archbishop John; Archbishop Alexander carried the metropolitan’s white cowl on a salver.  (Both the mantle and cowl had just then been consecrated in the altar by Metropolitan Anastassy.)  The subdeacons removed the bishop's mantle from Metropolitan Philaret’s shoulders and Archbishop John handed him the metropolitan’s mantle.  “Axios”. — was his cry. “Axios" — was the cry of all the bishops and clergy.  “Axios” — thundered the two choirs in succession.  The impression was that these words were coming from the breasts of all those present, who had approached close to each other right up to the ambo.  Archbishop Alexander presents the white cowl on the platter to the new metropolitan.  And again "axios" is proclaimed in the same order as before, making it seem as if immeasurably more was being done here than the normal elevation to the high order of metropolitan  . . . The subsequent congratulations of the new metropolitan and the receipt of his blessing by all was conducted in an uncommonly warm atmosphere.  All spoke of the great miracle that had been worked upon us by the Lord.  Many wept from happiness and emotion . . . . 

One cannot help mentioning the blessed effect of Paschal hymns which continued to sound through out the service.  Our spiritual joy took on a special tint which transformed everything we experienced into a second Pascha.

If the church had been sufficiently filled during vespers on Saturday night, then it was literally packed right from the beginning of Divine Services on Sunday morning for Divine Liturgy: worshippers stood close to each other right up to the ambo.

At 10:00 a. m. the new metropolitan was welcomed as he arrived in church.  All the bishops with their crozers and clergy arranged themselves on either side of the church entrance.  The metropolitan is escorted into the church by the two senior prelates — Archbishops John and Alexander.  After the entrance prayers and the singing of “Ton despotin. . . .” the same archbishops lead His Eminence to the cathedra in the center of the church.

“Axios.” — proclaim Archbishops John and Alexander, followed by the bishops and clergy, and finally by the choir.  The new metropolitan blesses the people on all four sides around him.  The arrayment of the metropolitan begins.  The mitre is brought out by the two senior clergymen — Archimandrite Panteleimon and Protopresbyter George Grabbe.

The usual service begins.  The Divine Liturgy flows on in triumphant and holy solemnity, peculiar to services conducted by a multitude of bishops — there are sixteen prelates!  But the solemnity is far from being a surface one: prayers rise to God from all hearts with a fervor perhaps never reached in this hallowed place of worship.  The Church, here and now, is living a full life, fusing all into one holy Entity . . . In such a spiritual state, physical fatigue is not felt, and the overcrowding itself is felt as outward sign of the inner spiritual closeness.  An endurance appears which will afterwards surprise many as they look back upon this solemn day . . Wonderful are Thy works, O Lord!

Metropolitan Philaret delivers a sermon. There is simplicity in all his words and actions: there is nothing artificial about him.  "Be and not merely appear to be” — this testament of his famous namesake seems to be incarnated in His Eminence.  “Why, he is a born metropolitan!” — could later be heard from many.  And the fact that there was not the merest trace of anything superficial in this simplicity forced one to not only admire the new metropolitan, but to become imbued with a feeling of deep personal affection for him.  Unassumingly, calmly, naturally and, with confident simplicity was each expected movement executed and each word delivered by him and this only increased the ineffable majesty of what was taking place.  For it was not only that the youngest among the bishops was being suddenly elevated to the highest position which was significant, but this very height received a new meaning, opening up for us perspectives which only yesterday seemed to have been antiquated.

Metropolitan Philaret delivered a sermon on the subject of the day’s Gospel reading.  In retelling with perfect accuracy Christ’s conversation with the woman from Samaria at Jacob's well, His Eminence underlined the extreme theological depth of this conversation, especially the unprecedented circumstantiality with which Our Lord replied to the woman’s questions: He had never spoken so openly even with His disciples!  And finally — those clear and great words of the Messiah, which also had not yet been heard by His disciples: 

“I that speak unto thee am he!” 

At this point the preacher turns his attention directly upon his listeners. 

To whom is Our Lord speaking in this manner?  Is it not to a wanton and sinful Woman?  Would we not have condemned her immediately, having recognized her as being depraved and morally worthless?  Our Lord and God is here teaching us a lesson: not to despise even the most terrible sinners.  For this follows from the first and most important commandment: love — which does not condemn anyone, but is forbearing and compassionate.  But there is yet an even greater lesson here.  Admittedly the life of the woman from Samaria was burdened with passions and great sins — her heart was not alien to what?  KNOWLEDGE OF GOD!  That is why Our Lord was able to reveal Himself as the Messiah specifically to her!  The preacher then reminds his listeners of the publican Zacchaeus — treated with contempt by all as a morally worthless individual.  In him, too, our Lord saw a spark of goodness, thus converting it into a roaring flame.  To all their environment, both the woman from Samaria and the publican were fallen souls: all around them could see nothing else in them.  Our Lord noticed this spark in them and how brightly did he make it burn!  This woman from Samaria – did she not become the first preacher of Christ?

Let us not, then, condemn anyone.  Let us try to discover a spark of goodness at least in each and every one.  Can there be such a person who would lack even this measure?  For this to be true, a human being must become a veritable demon!  Let us regard each other with love, for love does not condemn anyone; it regards everyone with forbearance and compassion.  And may the Lord of all be with us. Amen.


At the end of the service — another memorable event, without which that spiritual happiness and fervent hope which were increasingly enveloping everyone, could not have reached fulfillment.  The beatific “staretz”, the new metropolitan, all the bishops and clergy — all move out of the altar to the center of the church.  Archbishop John brings out the panagia on a salver.  Metropolitan Philaret makes an address to Metropolitan Anastassy.  He reminds him of how mindful were all the members of the Sobor of Bishops to the Holy Father’s word of farewell.  He reminds him how earnestly the Sobor had begged His Lordship not to carry out his decision to step down.  The Lord Metropolitan had remained adamant, and the Sobor had bowed before this decision.  A successor was elected . . . But Metropolitan Anastassy continues to be, spiritually and morally, the head and the father of all.  “All of us are your spiritual children. And the Sobor of Bishops has instructed me to place upon you, together with the title of Beatific, a second panagia. I ask you to submit to the will of the whole Sobor and to accept this expression of our filial love toward Your Beatitude.”

“Axios!” — exclaims Metropolitan Philaret, and this echoed in turn by the bishops and the clergy, and by the choirs.

The fullness of joy has been attained.  The wise and beatific father remains close to the new Primate.  His Beatitude has not retired into seclusion.  His wise leadership has merely taken on a new form, now leaning upon the filial loyalty of the new head of our Church.  The Te Deum is sung with a new prayerful exhilaration. 

At the end of the Te Deum, Archbishop John hands Metropolitan Philaret his crozier, while Archbishop Alexander loudly repeats (mutatis mutandis) the very words which, many centuries ago, were heard by new metropolitans in old Moscow: 
“The Almighty and Life-endowing Holy Trinity, Immeasurable Dominion and Indivisible Kingdom, is granting you this great throne of prelates, the Metropolis and Primacy in the Russian Church Abroad, by the act of election by your brothers, Russian Orthodox bishops.  And now, Lord and brother, take this crozier of pastorship and ascend the throne of the holy primacy in the name of Our Lord Jesus Christ, and beseech His Most Pure Mother on behalf of all Orthodox Christendom and those Russian people in exile who have been placed in your charge, and tend them like a good shepherd, and may the Lord God grant you the health and life for many years.”

The choir sings: “Ispolla etti despota.” 

Metropolitan Philaret replies:
“May the Almighty and All-containing Right Hand of the Most High protect and strengthen all of you.  May He grant peace and contentment to His Holy Church and deliverance to our native land.  And to you my brothers, prelates of the Russian Church Abroad, to all the Russian people presently in exile and to all Orthodox Christians, may He grant health and life for many years.”

The choirs again sing: “Many years.”  The enthronisation ceremony has come to its end.

All surge forward toward Metropolitan Anastassy to receive his blessing.  The fear of his early departure is so great that people push and jostle each other to get near.  Many are fortunate enough to receive the blessings of both metropolitans.  The love of all who have gathered is directed toward both: to the well-known and personally close to all, beatific father metropolitan, and to the new ruling head who, prior to this, was known to hardly anyone, but who, literally within the short space of a few hours, became just as close and just as dear.  This makes the flood of congratulations a natural conclusion to the blessed emotions experienced during this great and solemn feast.  A full hour went by for all to express their warm feelings to the new metropolitan.

The two metropolitans, bishops and clergy unite with some of the laity at a reception held in the refectory, where many have an opportunity to express their feelings. 

Archbishop Averky, on behalf of Holy Trinity Monastery, presented Metropolitan Philaret with an icon of Our Lady of Pochaev, and in a brief welcoming address, begged the new Primate's prayers and paternal attention for the monastery, with its printing-office and seminary, so that it may continue to fruitfully develop and strengthen its activities in the service of the Russian Church Abroad. 

Metropolitan Anastassy was the last to speak. With tender emotion he speaks of the grace Our Lord had sent. In the midst of unprecedented trials and tribulations, something also unprecedented arose, which elevated the youngest among us to the position of head over all. His Beatitude called upon everyone to rejoice in the firm belief that this event’s beneficent effects would be felt even by following generations. We must beseech God to further strengthen and increase the many noble qualities which Metropolitan Philaret, in his humility, refused to recognise in himself. Virtually glowing with happiness, Metropolitan Anastassy repeats these thoughts in various forms, as if to implant them firmly in the hearts of his listeners. In conclusion, he recalls how Metropolitan Philaret had always been joyful by nature, even in his school days; how he had been a comfort to all who knew him. His soul, ever sound, had always sought to be united with others in sound joyfulness, which he had the ability to transmit to others as no one else could. His Beatitude felt a deep satisfaction now over the fact that all members of the Church had immediately accepted Metropolitan Philaret as a shepherd after their own heart. May the good Lord not take him away from us! May our hearts rejoice in the Lord! Let us pray to Him so that now, when there is so little happiness on earth, He may preserve our Church in happiness. May the risen God defeat His enemies. Christ is Risen! . . . .

*
* *
A public assembly was arranged for 6:00 p. m. in a nearby building belonging to the Presbyterian Church.  The huge hall was crowded.  The Sobor of Bishops, headed by the two metropolitans, sat at the speakers’ table.  At the center of attention was, of course, Metropolitan Philaret, the first to speak.  After a few introductory remarks, His Eminence felt it incumbent upon him to direct particular attention of his listeners to the sad state of neglect of the Gospel in our time.  It would appear self-evident that everyone had to be familiar with the Gospels, yet in fact what do we find?  Whenever some specialist, such as a physicist or a mathematician, picks up a book dealing with his field, he is immediately able to find what he wants in it.  While we Orthodox, whenever some of us have to find something in the Gospels — do we not find ourselves helplessly lost in the Holy Book?  Do we not find it a stranger to us?  And yet it is only there that we will find an answer to all our problems, and nowhere else will we be able to obtain an answer.  Let us turn to the Holy Book with the questions puzzling us. 

In the Gospel according to St. John we will find recounted Our Lord’s conversation with Pilate.  The Roman governor asked Our Lord: “Art thou the King of the Jews?”  Jesus answered him: “Sayest thou this thing of thyself, or did others tell it thee of me?”  Pilate answered: “Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: What hast thou done?” 

And what did Our Saviour reply to this?  "My Kingdom is not of This world. . . ."

Here you have the clear and exact answer to the problem which is worrying all of us and which is worrying all of us and which easily becomes a dividing issue.  May the Church serve political ends?  Of course not!  This does not mean, however, that the Church should remain indifferent to what is happening around her.  To provide an example, His Eminence quite naturally referred to what was experienced in the Far East. 

Some high dignitaries of the Soviet Church appeared there one day.  They made public speeches and were excellent orators.  Many were charmed and delighted by their sermons.  Not so the present speaker: on him they had an opposite effect.  Things in no way deserving of praise were presented in glowing colors and any criticism was forbidden.  St Gregory Nazianzen says that by silence is the truth often betrayed.  Did not Metropolitan Philip accuse Ivan the Terrible?  Was that interference in politics?  No!  Philip had spoken out as a loyal subject.  He was not meddling" in politics, but illuminating what was going on around him with the bright rays of the Gospel’s eternal truth. 

Do we not, then, receive a clear indication in the Gospels as to the Church's attitude towards politics?

His Eminence returns to Christ's conversation with Pilate.  Pilate said unto him: “Art thou a king then?” Jesus answered: “Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.”  “What is truth?” replies Pilate, and leaves.  Truth Incarnate stood before Pilate, yet he turns away from Her, attempting to justify this action with his scornful question. . .  Once again, is it not directly to us that exact indication is given of the Gospel’s attitude towards what is today at the center of the world's attention?  Ecumenism!  What is its mission, toward the realization of which it is attracting everyone?  To search for the Truth!  It is alleged that fragments of this Truth are to be found everywhere and that it merely remains to bring these segments together for the fullness of Truth to be revealed!  How could our Church possibly agree to such a thing?  By so doing She would only be delivering the Truth up to abuse and ridicule.  No, our Holy Church has not committed, nor will She ever commit, this crime.  Let all around us seek after the Truth, let them unite in the name of this task.  The Orthodox Church is not a party to this quest: She has no need to look for the Truth — She possesses Her in full measure.

Metropolitan Philaret returns to the Far East in his recollections.  There the Church had been preserved unimpaired.  Only the vaguest rumours were heard of Western disagreements.  The terrible trials arose with the coming of the Japanese.  Great courage was displayed by the frail and ailing Metropolitan Meletius when the Japanese began to demand obeisance from all before their goddess Amaterasu.  Even worse trials arose with the name of this task.  The Orthodox Church is not a party to Far Eastern Church’s absorption by the Moscow Patriarchate, but pointed out a number of mitigating circumstances behind the tragedy.  This made him all the more grateful to our Church in Exile for Her continued loyalty to Orthodoxy.  And all of us must likewise become completely imbued with this feeling of gratitude.  It is only the Russian Church Abroad which today continues to openly denounce godlessness.  Her way is that of the Cross, but it is also the road to salvation.  And here too, the Gospels will serve as our guide — so long as we remember that there is only one purpose in the Church’s eixstence: to prepare souls for eternity.

A number of other speakers followed, and all were heard with undivided attention by the vast auditorium.  All were imbued with the one spirit.  And the heart felt expressions of goodwill were equally warm as the speakers addressed themselves to His Beatitude, Metropolitan Anastassy, and to his successor who was now being honoured.  There was no loss felt because both metropolitans were regarded as one in the public eye.  This conception was fully justified in the closing addresses of the two metropolitans. 

The meeting was coming to a close.  Of deep significance was Metropolitan Philaret’s reply to the many welcoming addresses he had received.  Having thanked all for their kind words, he cast his mind into the future.  It was unknown to us.  But do not all of us see what is happening in the world?  Attempts are being made to reconcile the irreconcilable, everything is being dumped into one pile .. . . for what purpose?  For the sake of material welfare and prosperity!  Everyone keeps talking about peace —but will Our Lord grant peace to the wicked?  We can only expect things to get worse in the future.  Great trials and tribulations await us.  High spiritual qualities, great courage and an unshakable faith will be required of all of us in order to withstand.  And all these qualities — to the highest degree — will be demanded, first of all, from the head of the Church.  He will have to possess the combined virtues of Sts. Basil the Great, Gregory Nazianzen and John Chrysostom .. . . His Eminence is unable to discover the barest trace of these gifts within himself.  But he does not lose courage: prayer can do anything!  Through the prayers of many even the weakest receive the strength of the Holy Spirit .. . . He implores all to remember him in their daily prayers . . .

The final note was sounded in the gentle words of His Beatitude, Metropolitan Anastassy.  Let there be darkness ahead; his radiant and joyful outlook remained unclouded. 

The Lord had heard our prayers.  Our Lord had not abandoned His Church and had given us great comfort at the very time when we were in the direst need of it.  We all manifestly experienced His grace.  Our new head has brought us not only love, but strength of the Holy Spirit as well.  Let us take his words close to heart and let us pray the Lord to grant us all that spiritual strength without which a rebirth is impossible.  May the Lord multiply His life-giving strength in His Church, — He alone works miracles! He alone has the power to restore Holy Russia. 

Many good wishes we have heard here today, emanating from the fullness of heart.  But all these wishes come to but one thing, without which we will show ourselves powerless of doing anything truly good: we must be reborn in the Holy Spirit and unite in Him.  For Satan himself has now appeared in the world.  Terrible times are approaching.  Only the grace of God can help us, and we have every reason to firmly believe we will receive His assistance.  This day is a famous and historical day.  Our Lord has manifestly extended His help to us.  All around us the very depths of Hell are rapidly destroying all the foundations of the world.  But the Lord is our strength.  What can we ourselves do?  Our strength is not in us, but in God.  And He is with us.  Let us pray to the Lord not to abandon us also in the days to come and to crush the head of the serpent with His power.  Christ is Risen! 

Thus ended this truly “historical and famous day”, opening up a new era in the history of our Church in Exile . . . Her only? . . . .



THE NEW PRIMATE
OF THE 
RUSSIAN ORTHODOX CHURCH ABROAD

The newly-elected Metropolitan Philaret was born George Nicolaevich Voznessensky in Kursk, Russia on March 22, 1903.  His father, a priest, was later a bishop of the Russian Orthodox Church Abroad, His Grace Dimitry of Hailar, China, and lived in Harbin, Manchuria.  Metropolitan Philaret lived with his father’s family in Blagoveshensk, Russia from 1909, where he completed his secondary school education.  In 1920 he arrived in Harbin, where he graduated from the Russo-Chinese Polytechnical Institute with the diploma of electro-mechanical engineer.  In 1931 he completed a course of pastoral theology in Harbin.  A year prior to this, on May 5/18, he was ordained deacon, while on Dec. 22 / Jan. 4, 1931 he entered the priesthood.  A few days after this he became a monk and was given the name of Philaret.  In 1937 he was raised to the grade of archimandrite, performing various duties in the Harbin diocese.  After the occupation of Manchuria by soviet troops, Harbin fell upon troubled and difficult times.  Having been deceived by false information about the position of the Church in the USSR, the very old Metropolitan Meletius recognized the authority of the Moscow Patriarchate over himself and his clergy.

Now, while Archirnandrite Philaret was a member of the clergy at that time, he absolutely refused to accept Soviet citizenship.  When, in an interview by a newspaper reporter, he was asked how he regarded “the wise move of the Soviet Government in offering the Russian population of Harbin the right, once again, of becoming citizens of their native land”, the reporter received the following bold reply: “I do not consider it possible to accept soviet citizenship, nor will I accept it, until such time as I am one hundred percent convinced — by facts and beyond any shadow of doubt — that the persecution of religion, anti-religious propaganda and baiting of the Church‘s servants have ceased completely; when the Church, which is not merely “separated” but has in fact been banished from the State, once again takes Her rightful position within it.”  And His Eminence never did take out Soviet papers throughout the many years of his stay under communist rule in China, despite the grave danger in which such a stand placed him.

On another occasion Archimandrite Philaret was subjected to certain disciplinary measures for his outspokenness.  Haying read in an issue of the Moscow Patriarchate's Journal the name of Lenin included in a list of geniuses and benefactors of the human race, Archimandrite Philaret expressed his indignation openly in a sermon from his pulpit which became widely known.

In spite of frequent warnings and threats, Archimandrite Philaret repeatedly urged his flock to refrain from all pro-Soviet declarations and demonstrations.  In his own words, he "never defiled his mouth and his prayers by praying for Antichrist's servants.”  At the same time, in the course of quite a number of years, he had kept in touch with His Eminence, Metropolitan Anastassy by various means, disregarding the real danger connected with these activities.

The Holy Synod had been taking all possible measures to get Archimandrite Philaret out of China since 1953.  Visas to various countries were obtained for him repeatedly, but no advantage was taken of them.  Sometimes this would be owing to the fact that he refused to leave his flock to the mercy of fate; at others, the communists would not issue an exit permit.  And so His Eminence remained in a position which he himself described as that of a hunted rabbit being pursued by a pack of hounds.

His Eminence Metropolitan Anastassy always wanted to have Archimandrite Philaret with him in New York, but yielded to Archbishop Savva’s insistent pleas to retain him as his suffragan bishop in Brisbane.  Exactly a year ago Archimandrite Philaret was ordained Bishop of Brisbane, Australia.  His labors there led to the fruitful development of many of the Church’s activities.
* * *