Priests A.V. From history
of Russian Orthodox Church in the Far East (China, Korea and Japan)
// Christianity in the Far East. Materials of the international
scientific conference. - Vladivostok: DVGU. - 2000. - With. 149-154
From history of Russian Orthodox Church in
the Far East (China, Korea and Japan)
Before revolution
1917 in Russia missions of Russian Orthodox Church in the Far East
were available in China (with 1715), Japan (with 1871a.) and Korea
(with 1900).
Orthodoxy in China takes the beginning from
so-called albazinskih the captives taken by
Chineses in a captivity at osade of fortress Albazin in 1685,
withdrawn in Pekin and invited on service Chinese bogdyhanom.
Together with albazinskimi captives Maxim Leontev has
been withdrawn to Pekin and ierej. In Pekin iereem by Maxim in
1696 the first Russian orthodox church in the name of over Sofia
which also long referred to Nikolskoj named brought of Russia and
chtimogo
albazintsami
an image of Sacred Nikolay has been arranged.
In 1715 under the
offer of Metropolitan Feofila Tobolsk with the consent of bogdyhana to Pekin
the first Russian spiritual Mission has been sent. It consisted from
10 person under command of Archimandrite Ilariona (Lezhajskogo).
Russian spiritual Mission in China contained due to the Russian
government. In the activity it was limited to limits of Russian
flock and should not politicize. Before opening in 1861 of the
Russian diplomatic Mission spiritual Mission carried out as well
diplomatic functions. In 1863 the Peking Mission has been placed
from conducting the Ministry for Foreign Affairs under the authority
of the Most holy Synod.
In second half XIX century the beginning
of XX century Mission undertook efforts and for actually missionary
activity among Chineses. Missionary activity has reached the
greatest scope during 18-th Mission and is connected with a name of
its chief, the future metropolitan, Innokentija (Figurovskogo) which headed Mission with
1896 on 1931
Revolution and the subsequent civil war have
cardinally changed a role and a place of Russian orthodox church
outside Russia, initial bases of its existence abroad. First of all
it is caused by that outside Russia there was a plenty (about 2
million person) the Russian orthodox people who have become by
refugees after defeat of white armies in civil war. Together with
flock there were many orthodox priests and arhipastyri.
From the official report of Main priest Zemskoj of the Host
of Archpriest Leonid Viktorova addressed to its Eminence Mefodija,
Archbishop Harbinskogo and Manchurian: In the end of October, 1922
of army Zemskoj of the Host under pressure of
bolsheviks should leave limits of Seaside area and pass through
border, chastiju to China, chastiju to Korea.
At ostavlenii
Vladivostok by me it has been informed to military clergy on those
heavy prospects what on foreign land expected each of us, and it is
brought a attention to the question on a free choice of the decision
by each priest. The part of clergy after that, has remained in the
city of Vladivostok, has declared a part desire to follow with parts
of the Host abroad and to divide the general destiny. Before
transition of border, last time the Lord has resulted to serve the
Divine Liturgy in the new-Kiev village here again already was felt,
that there comes any resolute moment; All tested especially
disturbing sincere condition and before everything, both before
pastors, and before soldiers there was an edge a question: What
further where when and how the Lord will result to pray in the
future?. But the lot has been thrown also a new cross became
inevitable also to everyone is certain Supreme. Armies, their
families, old and small have moved one on foot to China, others by
steamships in the Korean ports. That expected all and everyone in
the another's ground, was the uttermost uncertainty; all assumptions
and plans fell by itself. First believed, that movement will be
accelerated to the central cities to a line of road, but it has in
practice turned out far not so. The group which has left to China,
prinuzhdena
was involuntarily prostojat two months in small town Hun-Chun, near
border Russian, and the group, left by sea, has unloaded in and has
settled in the first got to port Genzane. The moment when people were
entirely in authority of external conditions has come. And the life
at all did not reckon with position of people usual cheredoj. People
were born, died and, strangely enough, even married. In the
spiritual attitude in all there was any invisible change; the
especial melancholy on all native was felt. At such position did not
remain without attention and the orthodox pastor. To it addressed
with the needs spiritual and with one persevering question: whether
there will be a divine service in the pagan country and when. It was
necessary to meet this desire and inquiries of weight with
infringement, perhaps, that usual order blagochinija and disciplines in what
were long since brought up. And pastors and soldiers were in
Vladivostok under spiritual care and management Preosvjashchennogo
of Lord Michael, and in China and Korea and this opportunity have
lost. Including the created position absolutely abnormal, I as the
senior on a post the priest, has considered as the duty to address
to your Eminence with the corresponding application sent with the
Chief of Office of the Governor Domracheevym also has given the order to
uplift prays to the Lord to the God in all camps of military
refugees about your health. Apparently my application has not been
delivered to destination. And time went day after day, week after a
week and did not suffer delays. Children and adults hurted, died;
parents asked about Over the Participle. In one Genzane for this
time the whole children's cemetery, where shoroneno more than 300 children has
opened. In a kind of the created position I behind the
responsibility have given the order in Genzan and personally in
hun-?oia began to make efforts receiving from Chineses the sanction
to fulfilment of divine services and have organized the last,
including long ierejskoj conscience to repent in sodejannom before
Bishop and as soon as possible to ask Svjatitelskogo blessing on fulfilment of
Divine services. Efforts have been topped by success. Chineses have
authorized for fulfilment of Divine services, and the administration
of English customs has kindly given for them one of pure premises.
Here in current of two months I also made nightlong vigils obednitsy, with
participation of all clergy of group at singing two amateur
choruses. For familiarizing babies and adult confessors before
Christmas Hristovym on portable Over antiminse Divine
Liturgies have been accomplished some. Divine services for refugees
in cities of ?i-oe-Ghana and Genzane have been in the same way
organized, and the building for church in a Genzane is equipped
by diligence orthodox and buddistskogo the Japanese societies.
With transition of military units to area of Girin the question on
divine service hramozdatelstve again became on turn. In
current of month in Girin the premise for church in soldier's camp
is equipped, and now is started efforts about creation of church
also in officer camp. Anywhere and everywhere before opening of
divine service were served vodosvjatnye molebstvija. Informing on the
above-stated to your Eminence, should testify, that all bezhenskie the
organizations scattered on China and Korea, unanimously think of
itself being under yours Arhipastyrskim care and cherish an idea,
that on fulfilment of divine service, and, especially, the Divine
Liturgy in current days Over CHetyredesjatnitsy and the Great Holiday
Light Hristova Revivals the sanction and svjatitelskoe
blessing will follow. Such desire bezhenskih groups is caused by deep
respect of all military grades of your Eminence and natural
gravitation to Harbin, as unique Diocese, free from bolshevitskogo
dominations and corrupting influence of alive church..
Events of
civil war, change of borders, emigration, absence of a continuous
communication with the Patriarch and the sacred Synod in Moscow have
caused numerous splits, changes jurisdiktsionnoj accessories of many
dioceses, churches. After the termination of civil war, formation of
new church diaspora outside Russia (1920-1930-a) in the literature
often name the period the period of a great church distemper. And
split was characteristic not only for orthodox outside of Russia,
but also for church in the Russia that brought additional
decomposing, dezoorganizujushchuju a component and in
the organization of a church life outside of Russia. To the full it
concerns and to activity of Mission in China.
In 1920 the
Russian Spiritual Mission in China has passed in submission of the
Maximum Church Management abroad, subsequently Arhierejskogo Synod
RPTS abroad. The new diocese Peking and Chinese led by the chief of
18-th Mission by lord Innokentiem has been formed. Except for that
in Manchzhurii the diocese, coping has been
organized by metropolitan Harbinskim Mefodiem directly submitted
Arhierejskomu
to Synod Harbinskaja.
In 1922 already at the first Eparchial
Assembly the petition before Arhierejskim the Synod temporarily
opened Harbinskuju a diocese has been raised to
approve by a constant. But the petition has been rejected Arhierejskim by the
Synod in a kind of that formation independent Harbinskoj dioceses
has been protested by the Vladivostok bishop Michael and Archbishop
Peking Innokentiem. And in the further Russian
life in China was characterized infinite tjazhbami and mutual recriminations
between clergymen of the Peking Spiritual Mission and Harbinskoj
dioceses. In particular metropolitan Mefody in the letters in Arhierejsky abroad
repeatedly specified Synod RPTS: Archbishop Innokenty clearly
also has definitely revealed the bias in a Catholicism a recognition
oshibochnago
katolicheskago doctrines about primatstve apostle
Peter on whom the Catholic theology has constructed the flase
doctrine about papal absolute power, the flase doctrine more harmful
and dangerous, than all heresies, the flase doctrine brought
incalculable harm of Church. Claims of daddies on universal absolute
power was the main reason otpadenija papacy and a Catholicism from
sedmi
universal cathedrals of universal true and break with East Church.
This claim on universal absolute power always was and will be the
main and insuperable obstacle of rapproachement of the West with the
East. To recognize papal authority means that to recognize papacy in
the maintenance and its volume and to renounce Orthodoxy. Arhiepskop Innokenty should
know, that speaks, if it so speaks, to it to be in the ranks of
bishops of novices of the daddy, instead of in the ranks of orthodox
bishops more decently. What authority can have bishop before
orthodox bishops and the believing orthodox people, evaded from
cleanliness of the orthodox doctrine and run in error in such
important point, as a question on the papal absolute power which has
split the uniform Christian world on two irreconcilable half.
Whether has after that Archbishop Innokenty even the moral right to
solicit any domination above other bishops. Harbinskaja the
diocese has entered already the fourth year of the existence and,
operating under the most constrained conditions, has reached a
degree of an accomplishment of former normal dioceses, and third
Eparchial Assembly therefore was from February, 24th till March,
1st, 1926 is again decided to petition before Foreign Arhierejskim the
Synod for statement Harbinskoj of a diocese of a constant.
Representing about the above-stated I take boldness to ask Arhierejsky the
Synod:
1) to recognize harassment of Archbishop Innokentija
absolutely insignificant, not having any force, bringing only a
distemper and nestroenija during a life of a diocese
as the question about trehrechi in which Archbishop Innokenty
has become interested only has shown it after has assumed to rent
there the ground and to arrange the revenue for Pekin.
2) to
confirm full independence Harbinskoj of a diocese outside of any
dependence from Pekinskago Archbishop, as jako the chapter of
bishops (not existing) people (nevernago) kitajskago. Such acknowledgement will
give greater stability to the order of an eparchial life and greater
authority of eparchial authority.
Yours svjatejshestva
nizhajshy
novice Mefody, Archbishop Harbinsky and Manchurian.. Harbinskaja the
diocese applied for the superiority in the Far East. That
subsequently has led to formation of two church centers Ekzarhata in Harbin
and Mission in Pekin.
Russian orthodox church in China,
Orthodoxy in China there were many years and have sustained many
tests. Heavy for Russian church in China was XX century After
revolution communication with mother church has interrupted, not
clear became initial position, did not promote church rest and
constant splits. In 1956 the Moscow Patriarchy granted to the
Chinese Orthodox Church an autonomy and has withdrawn all Russian
priests. But especially tragic for Orthodoxy of steel of 1960th,
years of a cultural revolution when the orthodox church in China has
stopped the existence, and temples and monasteries have been
destroyed.
Orthodoxy in Japan originates from the end of
50th of XIX century when at Russian consulate in Hakodate the
orthodox church first in Japan has been opened. Missionary activity
has begun in 1871 from the moment of formation of Spiritual Mission
which chief had been appointed ieromonah Nikolay (Kasatkin) erected in
a dignity of archimandrite. Before the death in 1912 it has
christened about 10000 Japanese and has translated into the Japanese
language the New testament, many prayer books. Orthodoxy in Japan
has passed a complex way and has entered a new stage in 1972 when
there was intronizirovan the first
metropolitan-Japanese Feodosy. With 1945 on 1970 the Japanese
orthodox church was under jurisdiction American Mitropolii. In 1971
the Moscow patriarchy has given to Orthodox Church in America avtokefaliju. Last
has returned the Japanese Orthodox Church under jurisdiction of
Moscow, and Moscow, in turn, has declared the Japanese Church
independent. Now in the Japanese Church of 3 dioceses and 150
arrivals. All clergy of the Japanese origin also has received the
formation in a theological seminary in Tokyo.
Orthodox
Spiritual Mission in Korea has been called for the existence in
1897, but has actually opened the actions in 1900 the First chief of
Mission Archimandrite Amvrosy (Gudko), gone to a place of the service
in the same 1897 has been appointed, but by virtue of some
circumstances which have developed for it it is adverse, prinuzhden was to
come back from road back to Russia. The second Archimandrite Hrisanf
(SHetkovsky),
begun the basis of Mission and missionary activity and served with
1900 on 1904 Mission with 1904 on 1906 has been closed in connection
with the military actions which have opened between Japan and Russia
(from February, 2nd, till August, 15th, 1906) . The third
Archimandrite Paul (Ivanovo), served with 1906 on 1912 the Fourth
Archimandrite Irinarh (SHemanovsky), served with 1912 on 1914
the Fifth has been appointed as operating by mission Hegumen
Vladimir (Skrizhalin), served with 1914 on 1917
the Sixth Ieromonah the Palladium (Seletsky), as
managing 2-3 months which have served only. The seventh
Archimandrite Feodosy (Passes) which have served with 1917 on 1920
as the manager, and with 1920 on 1927 in a rank of the chief of
Mission.
The church missijskaja in honour of prelate and
chudotvortsa
Nikolay had temporary character. With 1900 on 1903 it was in the
house of Diplomatic mission, then, with 1903 when have been ended
missijskie
constructions, is transferred to own premise, namely in a school
building.
The staff of Mission consisted of Archimandrite, ierodiakona and
psalomshchika. The maintenance went from
means Over the Synod, all over again in the sum of 6.870 roubles,
then (with 1903) in the sum of 10.170 roubles of year. From this sum
3.000 roubles were due to Archimandrite, 2000 roubles - ierodiakonu, 1.500
roubles - psalomshchiku and 3.670 roubles - on
heating, illumination, a maid and schools. Mission received such
maintenance since time of its basis up to 1917 inclusive.
After
revolution 1917 Mission has remained without means of subsistence.
To not interrupt the undertaken activity its head prinuzhden was to
find itself means and to support establishment. So, per 1918-1919
local Anglican Bishop Trollot helped it the means, having
given out the check for the sum of 5.100 yens. Simultaneously with
it Russian citizen A.M.Ginsburg of 2.100 yens has offered. Per
1920-1922 under the request of the chief of Mission our Embassy in
Tokyo has given out the sum of 4.700 yens. Thus, in the first years
after revolution Mission all found means for the maintenance. In
1920th it existed exclusively on the incomes received from delivery
of apartments in employment, but these incomes were very
insignificant.
Except for Seoul Mission had five missionary
stanov or,
more truly, arrivals to provinces, with a small number of Christians
korejtsev. At
each of stanov there was a prayful house-oaica
and a small plot of land. Stany up to 1918 were
served by the priest, psalomshchikom and five katehizatorami
korejtsami.
In 1918 when the means of subsistence serving stanov have run low
all have stopped the activity and settlements have remained without
heads. After 1918 a role katehizatorov executed local storozhily-ei?aeou.
In stany
there were from time to time arrivals of members of Mission.
School business with 1906 on 1917 went more or less
successfully. Employment were conducted at 5-6 schools at 10
learning and 220-240 pupils. But they for the same material reasons
have been suspended in 1917
In the administrative attitude
Mission submitted with 1897 on 1908 to the Petersburg Metropolitan
on the general for foreign Missions the bases, with 1908 on 1923 to
the Vladivostok Archbishop, with 1923 on present time - Japanese
Arhipastyrju.
In 1924 to the Chief of Mission to Archimandrite Feodosiya was
possible to register the central site with houses in local district
court and to become the investor of the Property Society of Orthodox
Church of Japan on the same bases on what was the Tokyo Mission is
registered.
With 1927 after departure of the Chief of Mission of
Archimandrite Feodosiya to Japan activity of Mission has actually
stopped. As a whole it is possible to tell, that missionary activity
RPTS in Korea
has not crowned success. The reasons of it are indirectly specified
in the letter of Archimandrite Feodosiya to Metropolitan Antoniju
(Hrapovitskomu) in which it writes: I
Feel not on forces otjagoshchyonnym on management of the
Mission entrusted to me, especially in its present position, and
also on a state of health my, strongly reeled lately, I have honour
pochtitelnejshe to ask your Eminence to
not give up in purpose me in other any secluded place, in a silent
corner of the Christian world that I could feel somewhat the at
home, in a circle of the relatives on belief and spirit edinoplemennikov,
whether it be in a monastery or where it is indifferent. Korea for
me the another's country to which I for all days of the service have
not got used and hardly probable when I shall get used, as well as
to Korean people pagan both absolutely not similar on views and a
life with us, Europeans.
Summing up missionary activity and
history of Orthodoxy in the Far East countries China, Japan, Korea,
it is necessary to note, that hristianizatsija these countries has not
reached significant successes. In many respects it speaks alienation
of Far East people from christianity as from belief of strangers,
materialism and konfutsianstvom, taken roots among the
formed layers of the population.
Notes:
1. History
of the Russian Spiritual Mission in China. M.: Izd. The
Piously-Vladimir Brotherhood. 1997. With. 17
2. In the same
place, With. 55
3. V.S.histor's hare of the Russian Church from
the basis up to now. A?i?aaiaeeu.1993. With. 371
4. F. 6343, ii.1,
a.235 ll.
1-10
5. F. 6343, ii.1, d. 236, ll. 65-68
6.
Roberson
R.Vostochno-hristianskie of church. The oa?eiaii-historical
directory. SPb. 1999. With. 111-112
7. The decree Over the Synod
from July, 2-4nd, 1897 for 2.195
8. GARF f. 6343, op. d. 234, ll. 20-25
9. GARF o.6343, op. 1, a.234, l. 36