Meshchersky SKIT. HOW WOLVES HUNT

The first time they came to us on May 7 this year. There were two of them, FSB officers and a local policeman. They said they wanted to talk. I asked, within the framework of which criminal case the "conversation" will be carried out? They replied that it was, in no way, not on business, but just like that - to talk. They refused to introduce themselves. I said that being a citizen of the Russian Federation, I have the right to know who came to visit me. And then, the chief of them, showed his certificate. It turned out that the head of the regional Kasimov FSB department, Valery Stanislavovich Starodubov himself, had come. He demanded that I should not write down his name or position. A conversation ensued. They asked me for information on one of my spiritual children, who left for Ukraine. Suddenly protocol sheets appeared on the table and everything was carefully written down. I could not add anything to what they already knew without me. The protocol was written on three sheets. When I re-read it, I found an inaccuracy on the second sheet. I asked to rewrite this sheet. I was rudely refused. Then, - as I held this sheet in my hands, I immediately tore it apart; crumpled and threw under the bench. The guests got up and said that I must go with them. I readily responded and began to dress. But, going out into the courtyard, I learned that this time, they did not take me away, sparing my health; Indeed, I was very ill then, and bowed down from pain in my back. I offered to come back and finish the protocol. They refused and left.

The week passed in illness and training. We were well aware that this was only the beginning. They prayed. The mothers cried and collected my knapsack with books, bread crumbs, tea and warm clothes, in case of landing in a pre-trial detention center (pre-trial detention center).

A week later, on May 14, at 8 am, they again appeared on the doorstep. This time, six people of investigators, in several cars, together with the same chief, and with them the district police officer and attesting witnesses. The chief took out a paper and began to read out the court ruling, according to which, I was suspected of creating an "extremist organization", in view of which a search should be carried out (Resolution of the chairman of the judicial committee for G.D. Ryaz. Regional court, Platonov A.I. from 05/13/2015, No. 404, to conduct a survey of the dwelling and the adjacent territory, by officers of the FSB of Russia in Ryaz. Region A. Drozdov, Zotov, Yu. Yu., Kiselev A. A.). The decree was read out with terrible speed, they refused to look into it and make extracts. I asked if they were all from the FSB? - answered, yes. They said that they had applied to church organizations, and that I was not a member of any of the official confessions, and therefore, I was no one and an impostor. I was offered to voluntarily surrender all extremist materials that, in their opinion, I had. Later I appreciated their tactics: it turns out, last time, they set up "bugs", and already knew that hard drives are stored in the corridor; therefore, immediately, they went there. We started with books. During the search, cross-examination was carried out in parallel, which was recorded on audio. They asked offensive questions and bombarded with cynical comments. Finally, they removed several hard drives, two laptops, a tablet, and two phones. To this was added a hunting rifle, which I kept quite legally. Everything was packed in bags and sealed.

Then, they took me, and together, they also went to the place of my old registration, to a distant village, but the house was no longer preserved there. Frustrated by the unsuccessful trip, they took me to Kasimov, which I found out only when I turned onto the highway.

Kasimov is a hundred kilometers away from us. When we arrived, it was already getting dark. They took me to the FSB building, to the chief’s office. There were already two women there, I thought they were employees, but as the case shows, everything was much more interesting. In the office, at the table were all the same six investigators, together with the chief, and the cross-examination continued. I stated that on the basis of Article 51 of the Constitution I refuse to testify, since I believe that they can be used against me, however, I agreed to make explanations about my previous testimonies.

When, for the tenth time, the same questions were asked and the same answers were heard, the investigators lost their patience. The chief leaned across the table and screamed in my face, so much so that the walls trembled ... If you filter out the profanity, then from his tirade it was clear that I had created an armed group that is recruiting volunteers to serve in the Right Sector. - Pardon me, what other group: three people; me and two elderly nuns? - Grouping, - they answered me, it's even two people! - Why armed? - But, after all, they seized the gun from you! - So the gun is a hunting and registered! And the boss, again - with obscenities ... - You are dressed up, you are an impostor! - the insults kept pouring in. I said that if he did not change his tone, then I would not speak further.

You are an anti-Soviet! - the chief continued to shout. - Yes, I am a convinced anti-Soviet! - Why don't you like Russia so much? “It depends on how you understand Russia,” I answered; - I am a patriot of Russia! And he shouted to me again - "you are an anti-Soviet"! - Yes, I'm anti-Soviet! I was promised that I would be able to write my own "Gulag Archipelago". I was asked: Are you a nationalist? - I significantly kept silent, inviting them to draw their own conclusions. Then another investigator came up and put a piece of paper in front of me: - "Write the passwords from your e-mail, VKontakte, Facebook, Twitter and other accounts so that we don't have to hack them." - I will not write any passwords. - Then we'll hack. - Break it, and you won't get the passwords from me. - So you have something to hide ... - I am a citizen of the Russian Federation, and I have the right to confidentiality of correspondence, and you have no right to encroach on it! So you refuse to cooperate? - I am not your employee, and I did not agree on cooperation with you! And they again: why do you refuse to provide your passwords? - I again: as a citizen of the Russian Federation, I have the right to privacy of correspondence ... They again - the same question, and I again - the same answer, and so five times. The investigators were clearly tired; some went out, others came in to pick up the baton - this was a typical conveyor-belt interrogation. I was asked how and what I feel about. To all these questions, I repeated the same thing several times that I do not intend to discuss world outlook issues with intelligence officers. And yet, several times the same investigator came up with a sheet of paper and again demanded passwords, and I answered him the same. It was amazing to look at the chief, as he tried in one person, consistently to play, then an evil, then a good investigator. This is a famous police game that requires at least two people and time pauses; but my tormentor instantly reincarnated in front of everyone's eyes, and those present, according to his maneuver, either swore or laughed.

Time passed, and it was nearing midnight, while I was being tortured in this way, I noticed that they were doing some work at the computer. Suddenly, the chief interrupted the conversation and solemnly began to read the protocol (it turns out, all this time, they were quietly writing the protocol of my interrogation behind the monitor). I was shocked by the very first lines of this document, and when he finished reading, my heart sank in indignation. From the lines of the protocol, on my behalf such words were written that I would never have said in my life, according to this clot of impudent lies, it turned out that I was slandering myself, in what I did not do, and my spiritual son, who left for Ukraine. - "I will not sign such a protocol!" - And we don't need your signature. Those present here, in my face, laughed in unison. - There are representatives of the public here, teachers - the boss pointed to the very ladies whom I noticed at the beginning - they will testify that all of you said this. Come, subscribe, - he turned to them. The women, smiling, coquettishly approached the table and signed. - Scoundrel! - burst out from me. - Oh, so he also insults an official in the line of duty! - the investigators were indignant. “I said what I said,” I replied. They began to add something to the protocol.

You are free now, the boss told me. - Indeed, what is he doing here at all? - the investigators laughed. We will even take you back where we took you ... - Give at least a copy of the protocol. - We will not give you anything! - And what will be the name of the case that you are preparing? - What are you, there is no business!

They put me in the car, it was already deep night. They were being taken by two investigators. On the way we started talking about this and that. We started talking about representatives of the animal world. One of them began to talk about how wolves hunt. - “When a pack of wolves comes out on the beast, they do not attack immediately. Initially, the beast is strong and can offer serious resistance. The wolves chase him from afar. But, as soon as the animal decides to rest, they immediately approach and he is forced to run further. Gradually, his strength leaves him, and the wolves do not give him any rest or respite, relentlessly pursuing him. And finally, there comes a time when a completely exhausted beast simply falls down in exhaustion. He can no longer resist, and is broken morally. Then the wolves calmly torment him ... "

They took me to the place where my car was parked. I said goodbye and went to the gas station. But here, out of nowhere, a traffic police car drove out to meet. It was absolutely incredible: at such a time of day, and in such a place, to meet these policemen. I spent the rest of the night in their ward. I returned home only in the morning, already without a car; and kept remembering the story of the wolf hunt.

This time, they lagged behind and hid.

Ancient Orthodox Church of Christ of the Belokrinitskaya hierarchy(DCH BI) is a legally and canonically independent religious association, consisting of Old Believers-priests taking care of the Belokrinitskaya hierarchy; sees itself as a continuation of the historical Russian Orthodox Church that existed before the reforms of Patriarch Nikon; is not in prayer and Eucharistic communion with other churches.

DCKh BI was formed in 2007 after several clerics (ROCTs) went into schism. The reasons for this act were accusations against the hierarchy of the ROCOR, primarily the Metropolitan (Titov) of establishing communication with the Moscow Patriarchate, as well as accusations of Metropolitan Korniliy of ecumenism.

The Church of Christ in 2007 consisted of one bishop and eight priests: Archpriest Elisey Eliseev, who is the icon - manager of the Far Eastern diocese, Archpriest Georgy Ivanov - the icon of the Moscow diocese, Archpriest Nikolai Spizheva (Khabarovsk), Priest Alexander Shestakov, and (Republic of Buryatia) Konstantin Lunev (Primorye), priest Sergiy Bogolyub (Amur region), Alexander Chernogor (Ryazan region), priest Viktor Ivanov (Chita region), monk Alimpiy (Verbitsky), as well as about 20 church communities (at least a dozen communities in the Far East, two in the Ryazan region, the home church of priest Georgy Ivanov, as well as a small group in Moscow and the Moscow region). December 9, 2007 bishop Hermann(Savelyev), being the only bishop of the DHS, single-handedly ordained Viktor Smolnikov, a former priest of the Russian Orthodox Church, who had been baptized a year earlier, to the rank of Bishop of Bolshekamensk, with the monastic name Bnifanty being named to him.

In September 2008, Bishop Herman broke off communication with the DCO due to a conflict with the leaders of the Moscow diocese DCO BI Fr. Alexander Chernogor and monk Alimpiem(Verbitsky). On October 17, 2008, Bishop Herman was accepted through repentance back to the ROC as a monk.

Those who remained in the DHS were divided into supporters of the monk Alimpius and supporters of Bishop Vnifantius. The priesthood and communities of the DCH BI, headed by Bishop Vnifanty (Smolnikov), made the 2007 Cathedral of the DCH BI, held in Altufevo, illegal, separated from the DCH and identified themselves as "Christians of the ROCH who do not remember Metropolitan Cornelius", under the jurisdiction of the ROCOR 15 th rule of the Twofold Council. In 2009, at the Diocesan Congress of the Irkutsk-Amur and the entire Far East of the Diocese of the ROCTs of the “non-remembering”, this group announced its transfer to the omophorion of the Belokrinitsky metropolitan (Izot). In the summer of 2010, supporters of the monk Alimpius, having convened a Council, created an independent Russian Ancient Orthodox Church of Christ (Belokrinitskaya hierarchy). Other parts of the DHS did not recognize his consecration and announced his falling away from the DHS.

On January 26, 2012, Bnifantius renounced his episcopal dignity and joined the Russian Orthodox Church in the rank of a monk, leaving “the part of the Russian Orthodox Church that does not remember Metropolitan Cornelius” without episcopal leadership. In 2014, Priest Sergius Bogolyub joined the ROC with all the parishes he cared for. Monk Alimpiy Verbitsky was born in 1965 in Evpatoria. In 1988 he joined the Russian Orthodox Church and took monastic tonsure. In 1996 he settled in a forest near Ryazan. In 2007, with a small number of like-minded people, he broke off communication with the RPC. In 2004, he was ordained bishop by the bishops of the catacomb church. Now he lives in Ukraine.

At the time of writing this article, September 2017, the DCC BI has one parish - (Ryazan region) under the care of Priest Alexander Chornogor.

Monk Alimpiy (Verbitsky), who until 2007 stayed in the Russian Orthodox Old Rite Church (RPSTs), and then supported the conservative opposition to Metropolitan of the RPSTs Korniliy, was ordained bishop on July 9, 2010 by bishops who had previously been members of the True Orthodox Church (Synod - CPI (R)), according to the correspondent of "Portal-Credo.Ru".
Monk Alimpiy separated from the RPSTS after the Council of 2007 due to claims to the canonical position and views of Metropolitan Cornelius. A group of clergy, monastic and laity who separated from the ROCTs united in the Old Orthodox Church of Christ of the Belokrinitskaya hierarchy (DCH BI). However, it soon split into three different groups. One of these groups elected the monk Alimpius as its candidate for bishop. However, his request for episcopal consecration to the Synod of Metropolitan Raphael (Motovilov) was rejected, which Metropolitan Raphael notified of by a special letter from the Primate of the RPSTs Metropolitan Korniliy. After that, the monk Alimpius was ordained a priest by Bishop Makarios, a member of the All-Russian Orthodox Church, which seceded from the TOC (R) in 2005, and then the same Macarius, together with Metropolitan Kyriakos (Temercidi), elevated the priest Alimpius to the episcopal rank. Neither the pulpit nor the further place of ministry of the newly-appointed bishop is currently known.
Monk Alimpiy continues to consider himself an Old Believer and is preparing an extensive apology for his views, which he intends to post on the Internet in the near future.
In another group of the DCH BI, headed by priest Alexander Chernogor, Alimpiy (Verbitsky) was anathematized.

On March 18, 2012 the following message was received:
"In the article about Alimpiy (Verbitsky), it is noted that his place of residence and ministry is unknown. I happened to visit him last August. Their small community (about 10 people) lives in the Meshchera forests of Ryazan region. The village of Parfenyevo, Spas-Klepikovsky district. They have a prayer house there, even in the abandoned village of Anichkovo there is a church-in-a-hut (they call it a skete, because there for a long time the monk Alimpiy lived in a seclusion in a dugout). "

A number of clergy and laity who left the Russian Orthodox Old Believer Church; sees itself as a continuation of the historical Russian Orthodox Church that existed before the reforms of Patriarch Nikon; is not in prayer and Eucharistic communion with other churches.

Ancient Orthodox Church of Christ of the Belokrinitskaya hierarchy
General information
Mother Church	Russian Orthodox Old Believer Church
Management
Centre	Moscow, Russia
Divine service
Calendar	Julian
Statistics
Dioceses	2
Monasteries	1
Parishes	6

History

This jurisdiction was formed in 2007 after several clerics of the Russian Orthodox Old Rite Church went into schism. The reasons for this act were accusations against the hierarchy of the ROCTs, first of all, Metropolitan Korniliy (Titov) of establishing communication with the Moscow Patriarchate, as well as accusations of Metropolitan Korniliy of ecumenism, which, according to the religion of the RPSTs, is a deviation into heresy.

At the end of 2007, the DCH BI had one bishop and eight priests in its ranks: Archpriest Elisey Eliseev, who is the icon - the manager of the Far Eastern diocese, Archpriest Georgy Ivanov - the icon of the Moscow diocese, Archpriest Nikola Spizheva (Khabarovsk) (Bureyat) Alexander Shestov Priest Konstantin Lunev (Primorye), Priest Sergiy Bogolyub (Amur Oblast), Alexander Chernogor (Ryazan Oblast), Priest Viktor Ivanov (Chita Oblast), monk Alimpiy (Verbitsky), as well as about 20 church communities and religious groups (at least a dozen communities in the Far East of the Russian Federation, two in the Ryazan region, the home church of the priest Georgy Ivanov, as well as a small group in Moscow and the Moscow region).

In the summer of 2010, supporters of the monk Alimpius announced, having convened an emergency Council, created the "Russian Ancient Orthodox Church of Christ (Belokrinitskaya hierarchy)." Other parts of the DHS did not recognize his consecration and announced his falling away from the DHS.

On January 26, 2012, Bnifatius renounced his episcopal dignity and joined the ROCTs in the rank of a monk, leaving “the part of the RPSTs that did not remember M. Cornelius” without episcopal leadership.

In 2014, Priest Sergiy Bogolyub joined the RPSTs with all the parishes he cared for.

4.5 (89.23%) 13 votes

"Heretical teachings, disagreeing with what we have accepted, should curse and denounce impious dogmas, but people should be spared in every possible way and prayed for their salvation."
St. John Chrysostom, "The Word of the Curse."

One of the classic reproaches of the Old Believer Church against Catholics, and next to the new believers, is the practice, alien to Orthodoxy, of dividing believers into ordinary parishioners and those who have the exclusive right to instruct and teach them. As a rule, the role of the ultimate truth in the ruling church was assigned to the Synod, the episcopate, and further along the hierarchical structure from top to bottom.

Since ancient times, the Old Believers have had a fundamentally excellent democratic system based on the principles of equality and conciliarity. Until now, the participants in the annual Consecrated Council of the RPSTs - the highest governing body of the Church - are the bishops and priests of each parish, who are necessarily accompanied by representatives of their community from among the laity in the amount of one to five people. At the same time, the laity have an equal right to vote on all issues, including the election of the Metropolitan or the canonization of someone.

Historically, when the Old Believer Church in Russia was banned, it was forced to become a highly decentralized structure, despite the continued external hierarchy. In the rumors of the Bezpopovites, this principle manifested itself even more strongly, since even the institution of the priesthood was lost by them.

The preaching of faith in these cases was undertaken both by the priests themselves and by ordinary lay people who independently comprehended Holy Scripture and Tradition, endowed with the gift of eloquence from God. By the beginning of the twentieth century, a whole stratum of this kind of people, called nachets, had appeared in the Old Believers.

At the beginning of the 21st century, the heyday of high and low technologies, the situation looks similar outwardly, but a closer analysis reveals a number of significant differences. With the arrival of glasnost in our country, the level of conflict in both society and the Church has significantly increased.

Over the past decade, not a couple of years have passed without a new odious fighter for the purity of Orthodoxy emerging, dissatisfied with the course of the Russian Orthodox Old Believer Church or having his own special view on any important issue. The main part of the article will be devoted to the description of the typical sources of these discontent within the RPSTs.

RPSTs after the USSR

The completeness of the hierarchy, the numerous network of parishes, and the spiritual center in Moscow, surprising in its size and beauty, made the ROCTs an object of attraction for many Russians who sensed a craving for Orthodoxy, but did not identify it with the modern ROC-MP.

The post-perestroika years of an unprecedented rise in religiosity suddenly filled churches with people, on Rogozhskoye and throughout the country hundreds of people were baptized and completed, looking for their way to salvation.

Metropolitan of Muscovy and All Russia Alimpiy

In 2003, Metropolitan Alimpiy, who had led the Church since 1986, died. For many, his personal authority was almost the main evidence of the piety of the Old Believer Church.

The transfer of the leadership of the Church to Metropolitan Andrian in 2004 was marked by a new course of the RPSTs. His vigorous efforts to open up Old Orthodoxy to the general public inspired many people throughout the country, but also gave rise to seeds of misunderstanding among the conservative children of the Church. Many of them were satisfied with the closed and self-sufficient management style of Metropolitan Alimpiy, which did not promise any changes in the foreseeable future.

The sudden death of Metropolitan Andrian during the Velikoretsky religious procession led by him and the cathedral election of Metropolitan Korniliy in 2005 finally deprived those who were looking for quiet seclusion in the Old Believers in isolation from the problems of the world around them.

By this time, about ten years had passed since the mass influx of new parishioners into the Old Belief, and for some of them, subjective expectations did not coincide with objective reality.

Some, unable to organize their lives in accordance with personal idealistic ideas, grew cold towards the Church, others began to look in it for the reasons for their, and at the same time for her own, troubles.

Metropolitan of Moscow and All Russia Andrian

Since the mid-2000s, more and more reproaches began to be heard against the leadership of the Church for its insufficiently tough attitude towards the ruling ROC MP, and the Metropolitan's contacts with representatives of state authorities at various public and secular events were condemned.

The development of the media added fuel to the fire: now almost everyone was able to put forward their theory or judgment, and most importantly, make them the subject of general discussion. Internet forums made it possible to savor the latest news in detail, to support their arguments with the necessary excerpts of various rules and sayings. Although in most cases such remarks are more like the pharisaism of far from churched subjects, this "analysis" looks very impressive, and the opportunity to practice wit with impunity and anonymously even more tempts virtual connoisseurs. At the same time, due to the dislike of the majority of real parishioners for virtual media and the Internet as such, even the harshest attacks usually remain unanswered.

At the end of the introductory part, it is worth mentioning separately the more than modest breadth of coverage of Internet resources around Old Believers. On average (as of January 2013), the thematic forum is attended by up to 60 active participants, of which no more than 10% can be attributed to Old Believers who visit any temple or observe an elementary prayer rule.

The number of participants who periodically appear on the "opposition" forums, as a rule, is equal to the number of those who sympathize with the new trend and on average does not exceed 10 people. On the contrary, the successful film "Old Believers of Moscow" on youtube has collected more than 10,000 views over the year. In 2014, the situation has improved somewhat, which we are witnessing on our website, where about 500 people visit a day, but there is still no need to talk about the presence of serious Internet activity of real Old Believers.

What's in a name?

After a brief historical background, I would like to go directly to the analysis of the specifics of the individuals who have recently criticized or lectured against the Old Believers of the Belokrinitsa hierarchy.

The author was not at all tasked with collecting detailed personal information about people, which will be discussed below. Modern Old Believers have lost the prudent caution of our ancestors, which was shown, for example, by Bishop Paphnutius in relation to Herzen and Ogarev, and stopped checking the new faces that appeared in the Old Belief. Information about them had to be restored from memory, based on open sources, as well as experience and Internet communication.

This analysis concerns the "names on hearing", or "widely known in narrow circles" of persons in the prism of one fact of biography - the time of baptism or joining the Russian Orthodox Church Outside of Russia, in comparison with the current life position regarding the state of affairs of the Church. These data are not a secret, since we will not talk about the mass publication of any registers of birth, but only about public people, even if only among the Old Believers.

Let us especially note that the author by no means proposes to divide the parishioners into “indigenous” and “come”, which clearly contradicts Church teaching. A significant part of modern Old Believers made their choice at a conscious age and are an example and model for the rest of the parishioners, including those who inherited the faith from their ancestors.

According to the rules of the Church, a newly converted does not have the right to formally become a member of the Old Believer community for three years, and for five years must not express his views on dogmatic issues. In addition, the period of announcement usually lasts from six months to a year, when the person who has expressed a desire to receive true Baptism is tested for the seriousness of his intentions. We will see how the spirit of these rules is close to those who will be discussed below.

We also note that according to the 2007 resolution of the Consecrated Council of the RPSTs, Orthodox Christians are prohibited from speaking on the Internet and in the media under pseudonyms-nicknames:

5. On personal responsibility for publications on the Internet and in the media

5.1. All Orthodox Christians, faithful children of our Church, are prohibited from using pseudonyms ("nicknames") when speaking on the Internet and other media on church issues. When speaking on the Internet and other media on church issues, Orthodox Christians must fully indicate their clerical title, first and last name. (http://rpsc.ru/).

This rule put things in order in the media sphere a little: at least it simplified the task of highlighting in the general mass those for whom the Council decrees are not an empty word. Already by the presence of a sane name and existing hope of the virtual interlocutor, one can roughly understand whether it is worth listening to his words.

So, in 2013, the new "teachers" of the Old Believer Church can be divided into three groups:

1. Eliseevtsy
2. Chernogorivtsi, DCH BI
3. Non-passchalists

Note that if at the beginning of 2013 the residual activity of the representatives of these groups was still noticeable, then by the fall of 2014 - at the time of publication of this article in the form of a note on the website - nothing had been heard for a long time about the activities of the persons who became the heroes of this story.

***

1.Eliseevites

Father Elisey Eliseev

Perhaps the first structured group of “dissenters” was organized under the leadership of a charismatic leader known by the pseudonym Elisey Eliseev. Since the beginning of the 2000s, not a year has passed that the Consecrated Council did not consider the case of banning or lifting the bans from a group of Far Eastern comrades, in whose past life the organization of the Krishna community in Primorye and a number of large Komsomol projects remained.

In the early 2000s, four "newcomers" to Orthodoxy - Far Eastern priests Alexander Shestakov (former Hare Krishna), Konstantin Lunev (former medicine man), Sergiy Bogolyub and Elisey Eliseev (former organizer of the Hare Krishna community) with a scandal left the subordination of the Moscow Metropolitanate of the RPSTs and went under nourishing Metropolitan Leonty from the brotherly Metropolis of Brail.

In 2004, after the election of Metropolitan Andrian, they again asked to be returned and were eventually accepted into the bosom of the Russian Orthodox Church Outside of Russia. This group of discordants reached their peak of popularity during the Consecrated Council in 2007, during which they publicly repeatedly called the Council “ Jewish gathering"(A. Vanchev)," bunch of satanin”(E. Eliseev) and as a result, not finding support, left in protest. According to the testimony of the supporters of the "zealots", according to the plan of Father Elisey Eliseev, the monk Alimpiy Verbitsky was supposed to read the previously agreed letter of accusation to the Moscow Metropolis, but due to the peculiarities of his character for 40 minutes of lengthy speech, he did not bother to do this.

monk Alimpiy Verbitsky

This time, the reason for indignation was the working meetings of Metropolitan Korniliy with representatives of the authorities, as well as clerics of the Russian Orthodox Church of the Moscow Patriarchate. In condemnation of these episodes, prohibitions from patristic tradition were selected and biasedly interpreted, on the basis of which several "open letters" were written condemning the leadership of the Church. As a result, those who disagreed in their public statement from October 18, 2007 unilaterally “ broke off prayer communication with the Russian Orthodox Church Outside of Russia”, They refused to commemorate Metropolitan Cornelius during the service, and their flock was forbidden to pray together with those who still recognized the decision of the Consecrated Council as legitimate.

In November 2007, the historic “ Altufevsky Cathedral "Zealots", which proclaimed their self-identification in the form of "DTSKHBI" ("Ancient Orthodox Church of Christ (Belokrinitskaya hierarchy)", the author of which was Elisey Eliseev. At the same time, the "non-remembering", while still together with the supporters of Father Alexander Chornohora, stated that they continue to commune with the Belokrinitskaya Metropolitanate, and that all those praying for Metropolitan Korniliy were condemned in absentia as heretics of the 3rd order, whose reception is now possible through renunciation of the Russian Orthodox Church Outside of Russia and the completion.

Lawmaking did not end there: a dozen malevolent subjects, imagining themselves to be pillars of piety, managed to "heap" to cancel two resolutions of the Consecrated Councils of the RPSTs in 2002 and 2006, concerning the relationship between Moscow and Braila regarding parishes in Australia and Georgia. By this, they obviously intended to show their loyalty to the Brail Metropolis, which itself was not happy to get old acquaintances of contenders on its head.

This is how the final resolution of the “non-remembered” was formulated at their “Altufevsky Cathedral” a month after the Consecrated Council of the Russian Orthodox Church of the Soviet Union:

"Following the example and commandments of the Holy Fathers, we declare the apostasy of the Russian Orthodox Church Outside of Russia, we consider this a church discord (heresy of the 3rd order) and break canonical communion with her, not wishing to participate in the lawlessness and destruction of human souls."

In turn, in decisions Consecrated Cathedral RPSTS 2007(paragraph 4.1) it is written that all the listed acts of Metropolitan Korniliy are not violations for which he could be expelled from his dignity, as argued by the quarrels. The councilors decided that the Metropolitan should repent in confession for the incriminated acts, and nothing more.

As a result, those who wanted to represent the RPSTs as being closer to the ROC achieved the opposite results. At the same Council in 2007, truly epoch-making decisions were made: ecumenism was condemned in a council, the new faith was recognized as heresy of the second order, and the minutes of meetings with heterodox clergy were clarified.

This is how these decisions were formulated at the Consecrated Cathedral of the RPSTs-2007:

2. On the definition of the concept of "ecumenism" and on the attitude of the Church to ecumenism

2.1. Ecumenism is a set of heretical teachings and asserts the possibility of salvation in other faiths, blurs the boundaries of the Church and ruins its canonical and liturgical system.

2.2. Modern ecumenism seeks to create a kind of "common religion" on the basis of existing religions and, being an instrument of globalization, leads to the destruction of true spiritual values.

2.3. One Holy Catholic and Apostolic Church rejects ecumenism and anathematizes it.

3. About the attitude towards the ROC MP

3.1. The consecrated Council reminds Christians of the decisions of the Councils of our Church in 1832 and 1846, recognizing the New Believers as a heresy of the second order.

3.2. Instruct the canonical commission to study the situation in the ROC-MP for the presence of new heresies and report the results to the next Consecrated Council.

3.3. The Commission for the Reception of the Non-Orthodox Confessions to continue the work on drawing up a new edition of the Rite of Reception from the ROC MP and submit it to the next Consecrated Council.

7.On the minutes of the meetings of the episcopate and clergy of the Russian Orthodox Old Rite Church with heterodox clergy

7.1. When meeting with heterodox clergy, it is considered unacceptable: joint prayer, kissing, blessing of heterodox clergy.

7.2. Create a commission to develop a protocol of meetings with non-Orthodox in the following composition: Archpriest Yevgeny Chunin, Archpriest Valery Shabashov, Priest Alexei Lopatin (chairman), A.Yu. Ryabtsev. (the final protocol of meetings with non-Orthodox was approved at the Council of 2009, the full text was published on the official website of the Russian Orthodox Church Outside of Russia:

One head it's good, but two better

Bishop German (Savelyev), while still in the RPSTs

Since the new "zealots" understood that there could be no full-fledged church without a bishop, they threw all their efforts into finding a weak link among the already small number of bishops of the Russian Orthodox Church Outside of Russia. the bosom of the RPSTs, moreover, to the parishes of the Far East, one weak by the will of the bishop - German (Savelyev) - from the Russian Ancient Orthodox Church (RDC), or the Beglopopists. During the persecutions, this isolated branch of the Old Believers also accepted fugitive priests from the dominant church, but did not recognize the annexation of Bishop Ambrose Belokrinitsky in 1846. This hope could acquire its full-fledged hierarchy only after the revolution: in the 1920s.

During his two years of ministry in the Far East, Bishop German repeatedly quarreled with Eliseev's followers, culminating in their rejection of the bishop in March 2007. However, six months later, he agreed to join the "non-remembering", and took the "Moscow Department".

It is noteworthy that at the landmark Consecrated Cathedral of the Russian Orthodox Church Outside of Russia in 2007, the Far Eastern priesthood was banned by Bishop German. Formally, being under penance, Father Elisey Eliseev had no right to testify about anything at all.

Despite the fact that during his three years in the RPSTs, Bishop German was more of a resigned monk than a bishop, the stories of the Komsomol leader impressed him so much that he decided to single-handedly appoint a second bishop of the "Eliseevist" kind. He was Viktor Smolnikov, a former priest of the Russian Orthodox Church, who was accepted at Baptism in the Russian Orthodox Church of the Orthodox Church as a layman in 2006 and rose to the rank of sexton. Also, in 2007, the "council" of discordants decided to appoint Alexander Vanchev, baptized in the early 1990s, as "bishop" within two months, who was excommunicated by Metropolitan Alimpiy by his decree in 2003 for discord.

Having personally appointed himself an understudy, Bishop Herman instantly lost his attractiveness in the eyes of those who almost adored him. As a result, he was recognized by them as insufficiently radical and, in fact, removed from affairs. At the same time, the non-canonical nature of such a one-man and without witnesses to the appointment of the newly-minted "zealots of piety" to the bishop, of course, did not at all embarrass. Soon, new discord broke out in the ranks of the recent "non-remembering" like-minded people who finally divided " Eliseevtsev " and " Montenegrins "Into two warring factions.

Elisey Eliseev's activity literally knew no bounds. Using the tried and tested method of manipulation, he turned to the fraternal Brail Metropolis with a request to condemn the activities of the Moscow one. In the spring of 2008, the small council of bishops, under his dictation, made an absurd decision to "temporarily stop the prayer connection with the administration of the Moscow Metropolitanate of the ROC." The subsequent Council of the Metropolitanate of Brail did not support the idea and canceled this absurdity. The most ardent supporters of the quarrels from the Brail side, Bishop Antipu (Shulukhia) of Georgia and Priest Andrei Prasolov from Hungary, were later completely removed from the ministry due to the totality of such manipulations.

Repentance speech of Bishop German at the Consecrated Cathedral

In the meantime, the deserted Bishop German (Savelyev) turned to the Consecrated Council of the RPSTs in 2008 with a repentance of discord. The council and the bishop's court decided to forgive him and accept him back to the RPSTs in the third rank as an ordinary monk. However, according to some reports, after his return to the RPSTs, the former Bishop Herman again joined the "Eliseevites", and they continued to consider him a bishop.

In 2010, "Bishop" Vnifanty (Viktor Smolnikov), together with Elisey Eliseev, was spreading a new version of church disorder. In accordance with it, the RPSTs “lost its grace” during the alleged “discord of 1988” - when Archbishop Alimpy was appointed to the position of metropolitan.

The claims were issued in the form of open mailings and letters to the Moscow and Brail metropolises. For the sake of information, it should be said that these people were the first to be visited by the idea of ​​"discord", and 22 years after these events. In the opinion of the Eliseevites, the creation of the Moscow Metropolis - no less, no less - entailed falling away from the unity of the Body of the Church of Christ of all Old Believers on the territory of Russia, and at the same time in the Brail Metropolis, since they also did not write complaints, but “ recognition of heresy is heresy»…

To close this issue, which has become the fruit of an inflamed imagination, we note that in 1996, it was Metropolitan Alimpiy who ordained Bishop Leonty to the Metropolitan of Belokrinitsky. The predecessor of Metropolitan Leonty, Metropolitan Timon, in 1991 met and concelebrated with Metropolitan Alimpius in Rogozhsky, that is, no one in Brail had any doubts about the legality of the Moscow Metropolis, and could not have.

In October 2011, "Bishop" Vnifantius, at a meeting with the "non-remembered", said goodbye to them and announced that he recognized the invalidity of his ordination and returned to the RPSTs with repentance. The amazed adherents of discord did not grieve for a long time, deciding to "leave in force" all the sacraments he had performed until the moment of renunciation. He himself was admitted to the Russian Orthodox Church Outside of Russia, but his bishopric was not recognized, and currently (2013) he is in obedience.

Repentance of “Bishop Vnifantius” (Viktor Smolnikov) before Metropolitan Korniliy and the bishops of the Russian Orthodox Church Outside of Russia
Alexy (Dyatlov), the "bishop" of the new believer RosIPTs, in the Old Believer half-mantle, smokes (!) With the "Metropolitan" of the RosIPTs Peter (in a cassock over jeans)

For two years (!), The "Eliseevites" kept the ex-"bishop" as an instructor, solving some "canonical" issues. As a result, they said that they “had no right” to accept it and apologized ...

Another direction of the Eliseevites' activity was the popularization of the archaic church practice of the first centuries of Christianity: in contrast to the well-established ancient Orthodox tradition of communion after a week of preparation and obligatory confession, the revisionists began to commune the "worthy" ones at almost every Liturgy.

In general, the technology of arbitrariness in the Far East at the beginning of the 2000s was based on very commonplace things: the presence of a backbone still connected by the Krishna past, mutual responsibility, personal devotion to a charismatic leader, common selfless interests. The seizure and retention of power was carried out with the use of spiritual bans, excommunication of the unwanted, illiteracy of a small flock, 90% of whom are converts.

An atypical feature of this group, perhaps, is the presence of a large number of children in a number of its representatives, which, humanly, causes sympathy and concern.

In the end, only the organizers themselves remained adherents of the discord - the ousted Elisey Eliseev, the former backbone of his Hare Krishna sect and less than a dozen sympathizers. Considering that their speeches have long ceased to be paid attention to, they decided to continue "spamming" Moscow and Braila with their graphomaniac decisions with the note that the absence of answers and prohibitions means agreement with the legitimacy of their arbitrariness.

Link to the official website of the RPSTs

Here are the main characters that featured in the news chronicle of those days:

The first decision of the DCC BI was signed on October 19, 2007: "Bishop of Moscow" German (Savelyev), (in 2008 he was elected "chairman of the spiritual council of the DHS"), priests: Alexander Shestakov, Konstantin Lunev(in 2007 he was elected "a member of the spiritual council of the DHS"), Sergiy Bogolyub, Georgy Ivanov(had a "home" church, in 2007 he was appointed "economist of the Moscow diocese" (spelling preserved), and then recognized by his brethren of the "dissenters who fell away from the Church"), Alexander Chernogor(since 2008, disengaged from the "Eliseevites"), archpriest Elisey Eliseev(in 2008 he was elected "a member of the spiritual council of the DHS") and monk Alimpiy (Verbitsky)(in 2007 he was elected "a member of the spiritual council of the DHS"), and laymen: Dionisy Makhanov, Kolomiets Victor, Smolnikov Victor, Sherstyuk Victor, Zonov Vyacheslav, Yakushev Leonid(Pyatigorsk, in 2007 he was elected "a member of the spiritual council of the DHS"), Marina Yakusheva, Alexander Vanchev(in 2008 he was elected "a member of the spiritual council of the DHS"), monk Dimitri Baranovsky other.

It is worth mentioning separately Natalia Belyaeva, a follower of Elisey Eliseev from the time of Krishnaism (editor of his pocket edition "Orthodox Rus"), Alexey Karnaukhov(Ulan-Ude) and Zinaida Gudadze, (chairman of the Verkhneudinsk community).

By 2013, the number of Yelisey Yeliseyev's followers did not exceed 25 people, among whom no one is known to have been baptized in the RPSTs before the 1990s.

Elisey Eliseev

Father Elisey Eliseev speaking at the epoch-making Council 2007

Birth name - Edward. Nephew of the first secretary of the district committee of the CPSU in the Far East, a prominent Komsomol leader.

Together with his future wife, he studied as a director at the Khabarovsk Institute of Culture, was the organizer of high-profile actions, rock festivals, a channel on Primorsky TV, a youth center in Bolshoy Kamen.

In the early 90s, with his wife, he organized and headed the Sukhodolsk organization of the Hare Krishnaites.

Having received Holy Baptism in the RPSTs in the mid-1990s, while still a layman, then still Eduard Eliseev, together with Alexander Vanchev, organized a revolt against Bishop Siluyan, who nourished the Far East, declaring him a "false bishop." The discord was supported by Priest Valery Novitsky, who served in Vladivostok at that time, and the Lunev family, who had recently joined the RPSTs from the ROC MP.

Then Eliseev headed the “Council of Community Chairpersons” created with Vanchev, effectively removing and discrediting Father Valery Novitsky, who, without enduring public humiliation, completely departed from Orthodoxy, was deposed and fell into paganism.

In 1997, Father Konstantin Lunev and Father Alexander Shestakov, Eliseev's colleagues in the Hare Krishna circle, were ordained priests. Edward himself remained a layman and began to create the Far Eastern Diocese of the Russian Orthodox Church Outside of Russia, demonstratively not wanting to take any blessing for this.

Under the leadership of Eliseev, the RPSTs community was created in Ulan-Ude, and he managed to slip a modified text under the title page signed by Metropolitan Alimpiy, according to which the community's property became private property, and not the property of the entire Church. Similar somersaults were made by his accomplices during the registration of communities in Shkotovo, Sukhodol, Wrangel, Volnonadezhdinsk and Ussuriysk.

Father Elisey Eliseev before the ban on ministry

In 1998, Eduard Eliseev went with his family to Moscow “for the rank of priest,” but in three years he could not achieve it. At Rogozhskoe, he established himself as a quarrelsome, but energetic and very active person.

Only in 2001, having gone to Novosibirsk, he, by some unknown means, obtains from the hated in the past “false bishop” Siluyan the ordination to deacon and priest. The details of this arrangement are shrouded in mystery, and the like-minded Father Aleksandr Shestakov became Father Elisey Eliseev's confessor.

At the same time, the Far Eastern Council of Community Chairpersons was transformed into the Brotherhood of the Hieromartyr Avvakum, led by Father Elisey and A. Vanchev, and membership and participation in it, according to the charter, could be not only open, but for some reason secret ...

In the fall of 2003, Elisey Eliseev got into the chronicle of the secular newspaper Kommersant, which wrote that he and the layman Alexander Vanchev, taking advantage of Metropolitan Alimpy's illness, tried to carry out a church coup. According to available information, they fought so that power in the Church would not be concentrated in the hands of the Metropolitan's brother, rector of the Intercession Cathedral, Father Leonid Gusev. At the same time, political methods were used to solve this problem with the involvement of Metropolitan Leonty of Braila, which marked the beginning of a conflict between the two metropolises.

By the decree of Metropolitan Alimpiy of October 11, 2003, Priest Elisey Eliseev was banned from ministry, and layman Alexander Vanchev was excommunicated from the Church.

Father Elisey Eliseev

Such radical measures were caused by the fact that Eliseev and his comrades withdrew from the subordination of the Moscow Metropolis and unilaterally recognized the authority of the fraternal Brail Metropolis headed by Metropolitan Leonty. They did not remain in dissension for long, since a few months later Metropolitan Alimpiy rested in Moscow.

By a decree of the Consecrated Council of the Russian Orthodox Church Outside of Russia in 2004, which elected Metropolitan Andrian to the post of Primate of the Church, the bans on dissenters were abolished, in addition, the Council gave Metropolitan Andrian the right to accept Priest Elisey Eliseev, Priest Alexander Shestakov, Priest Konstantin Lunev, Metropolitan Priest Sergius Bogolyub to the jurisdiction of Moscow after they provided letters of leave from Metropolitan Leonty of Belokrinitsky.

Once again accepted into the bosom of the Russian Orthodox Church Outside of Russia, Eliseev returned to Buryatia as the head of the Verkhneudinsk Old Believer community. Although Father Elisey Eliseev did not even bother to take a blessing for his new ministry, a couple of years later he was awarded the title of Archpriest from the newly appointed Bishop Herman, which, according to an established church tradition, is awarded to priests not earlier than for the twentieth anniversary of his tenure ...

In 2004 After Metropolitan Andrian visited the Far East, Father Elisey was identified as the rector of the local parish in the village of Sukhodol, which was due to the identified financial fraud in Buryatia.

In 2005 the meek and weak-willed Bishop German (Savelyev), recently admitted from the RDC, was appointed to the parishes of the Far East, who, by virtue of his character, instantly became dependent (both materially and psychologically) on Father Elisey Eliseev and his "brotherhood".

In 2005 The diocesan congress of the Far Eastern diocese of the Russian Orthodox Church Outside of Russia, organized by Father Elisey Eliseev, recognized the "myrrh-streaming" linen icon of St. Paraskeva. The credibility of the non-canonical image, painted in the mid-1990s with crayons on canvas, was later questioned, and Fr.Sergiy Galanov's "tour" with her (who later went into unanimity) with joint prayers in the parishes of the Russian Orthodox Church of the Moscow Patriarchate was condemned.

Under Metropolitan Cornelius, Father Elisey Eliseev authored several resonant "open letters" published on the eve of the Consecrated Council 2007 year... The letters condemned the leadership of the ROC for contacts with the ROC MP, the state, and called for the excommunication of Metropolitan Cornelius from the Church. During the discussion and analysis of these appeals at the Consecrated Council, the ROC, seeing the absence of sympathizers, publicly repeatedly called the Council "a Judas, Satanic gathering," provoking the others , and eventually left it along with several of his supporters.

As a result of an open vote at the Consecrated Council, Elisey Eliseev was excommunicated from the Church for an attempt to arrange church discord: “ For annoying the Primate of the Church and insulting the entire Consecrated Council, expel from the rank of Archpriest Elisey Eliseev in accordance with Canon 55 of the Holy Apostles". On the contrary, in the actions of the Metropolitan, the Consecrated Council and the subsequent bishops' court did not find any faults on the basis of which it would be possible to expel him or excommunicate him from the leadership of the Church.

After the 2007 Council, this group of quarrelsomers did a lot of somersaults, completely quarreled among themselves and organized various companies according to their interests that did not recognize anyone but themselves. The adventures of Elisey Eliseev after excommunication are partially described by the victims of his activities in the article of the Transbaikal Old Believers of 2008 "More than once you have lied" : http://www.semeyskie.ru/sovr_elisey.html, which there is no desire to quote here.

In 2008 The Eliseevites clarified that they unilaterally recognize the authority of Metropolitan Leonty of the Brail Metropolis, having finally quarreled with the followers of the banned priest Alexander Chornogor, who perceived the Russian Orthodox Church Outside of Russia, the Brail Metropolitanate and all heretics who disagree with themselves who have completely fallen away from Orthodoxy. As a result, the “cathedral” of the DCH BI in 2008 interrupted the prayer communication with Elisey Eliseev and pointed out the hereticalness of his views.

In 2010 year Elisey Eliseev, together with the illegally appointed "bishop" Vnifanty (Viktor Smolnikov), spread a new version of church disorder, according to which the RPSTs lost its grace in the alleged "discord of 1988".

The break with the RPSTs and the eruption from his dignity, as well as the presence of his own consent, does not prevent Elisey Eliseev, in convenient cases, slyly to use the status of a priest of the RPSTs removed from him.

In 2010 year signed and stamped by the "Dean Archpriest of the Irkutsk-Amur and the entire Far East of the Diocese of the RPSTs" Elisey Eliseev sent the head of the Buddhist Society Pandito Khambo Lama Damba Ayusheev an official warning about the inadmissibility of performing ritual actions with coins of 1-5 kopecks. ... The photo of this appeal went around the Internet and made a lot of noise with its absurdity.

Scandalous appeal of the exiled from dignity Elisey Eliseev to the head of Buddhists

Easter 2012 Elisey Eliseev, as “Archpriest and on behalf of the Diocesan Administration of the Far Eastern Diocese of the ROCOR,” sent a congratulation to the Russian Orthodox Church Abroad, which was published on the website of the ROCOR (A).

The appeal of the rejected Elisey Eliseev to the ROCOR

It is not known to whom and what else this person writes, but these self-styled messages, of course, have no power.

Fr. Alexander Shestakov

Originally from the Far East, in the early 1990s - a like-minded fellow of Konstantin Lunev and Elisey Eliseev in the Krishna circle.

1992 to 2002 year lived with. Sukhodol, which is a suburb of Bolshoy Kamen.

Baptized in Old Orthodoxy in the mid-1990s in Vladivostok.

In 1997 ordained a priest together with Konstantin Lunev.

In 2001 the newly appointed priest Elisey Eliseev elects Father Alexander as his spiritual father.

By 2004 Due to a criminal case brought against him for poaching in the Far East, Father Alexander was transferred to serve in the village of Verkhniy Zhirim, Tarbagatai District of the Republic of Buryatia.

In the summer of 2003, together with like-minded priests of the RPSTs Elisey Eliseev, Konstantin Lunev, Sergiy Bogolyub, Father Alexander left the subordination of the Moscow Metropolitanate of the RPSTs and unilaterally transferred under the care of Metropolitan Leonty from the fraternal Metropolitanate of Brail.

The consecrated Council of the RPSTs in 2004 allowed the newly elected Metropolitan Andrian to once again accept the quarrels into the fold of the RPSTs, which he did.

At the Cathedral 2007 year As a supporter of Father Elisey Eliseev, he left the prayer fellowship with the RPSTs, while not stopping to conduct divine services in his parish, first trying to hide the fact of discord, and then forbidding parishioners who disagree with their point of view to take part in prayer and community life.

In August 2008 Fr. Alexander died in a car accident on his way from the village of Sukhodol to Vladivostok. Father of six children.

Bishop German (Savelyev)

Was born in 1971. He took monastic tonsure, deacon and presbyter's consecration in the Azov-Black Sea Diocese of the Russian Ancient Orthodox Church. The RDC, or runaway priests, is a separate branch of the Old Believers; during the persecutions, it also accepted fugitive priests from the dominant church, but did not recognize the annexation of Bishop Ambrose Belokrinitsky in 1846. This hope acquired its full-fledged hierarchy only in the 1920s.

In 1996, at the age of 25, Hieromonk German (Savelyev) was ordained Bishop of Belebey and All Bashkiria. Several years later he was appointed Bishop of Ulan-Ude and all Buryatia.

Bishop German (Savelyev) in monastic vestments

At the beginning of 2001, Bishop German questioned the canonicity of the hierarchical succession of the ROC, expressed a desire to transfer to the jurisdiction of the ROCTs, and even for some time commemorated the name of the Primate of the RPSTs Metropolitan of Moscow and All Russia Alimpiy (Gusev) at divine services. However, after personal admonition by the First Hierarch of the RDC, Metropolitan Alexander (Kalinin), Bishop German decided to stay at the RDC. This act entailed the prohibition of Bishop Herman in the priesthood for a period of one year. In 2002, at the Consecrated Council of the Russian Orthodox Church, Bishop German (Savelyev) delivered a speech of repentance, in which he expressed regret at his previous desire to transfer to the ROCTs. The Council decided to remove the canonical bans from Bishop Herman and appointed him administrator of the Perm-Solikamsk diocese.

In November 2003, Bishop German was appointed governor of the Azov-Black Sea diocese of the RDC, which includes all parishes in Georgia, the North Caucasus and Krasnodar Territory.

A year later, by the end of 2004, Bishop Herman made the final decision to move to the RPSTs. On December 25, Metropolitan Andrian completed the procedure for the annexation (through repentance) of Bishop German to the Russian Orthodox Old Believer Church. Due to the controversial status of the truth of the RDC, Bishop German was banned from ministry for more than a year - until the circumstances of his baptism and a number of canonical issues were clarified.

During the reign of Metropolitan Andrian, at the Consecrated Council of the Russian Orthodox Church Outside of Russia in 2005, Bishop German was elected governor of the diocese of Irkutsk-Amur and the entire Far East. During the year he entered the course of the diocese's affairs, having fallen into almost complete dependence on Father Elisey Eliseev.

At a meeting in Vladivostok in March 2006, there was a public quarrel between Eliseev's followers and Bishop German, when the latter ordered Fr. Konstantin Lunev to serve the Liturgy - for the poor condition of the altar, which had not been corrected since the last comment. After some time, their relationship with Father Elisha improved again.

In September 2006, upon his return from the RPSTs Cathedral, Bishop Herman again “departed” from Fr. Elisha and tries to become an abbot in Vladivostok. After that, at night, the bishop was driven out of the church, but after A. Vanchev's arrival, the case was hushed up and Father Konstantin Lunev became the formal rector.

At the beginning of 2007, Bishop Herman again comes into conflict with a group of Eliseyevites, trying to remove Archpriest Elisey Eliseev from his post of press secretary for mailings containing "unreliable facts, lies and slander." At the extraordinary diocesan congress of the Far East diocese, held in March of the same year, six months before the “historic” council in the RPSTs, Fr Elisey's associates declared their distrust in Bishop Herman and about the transition into direct subordination to Metropolitan Cornelius. In turn, Bishop Herman imposes bans on the obstinate priests, and in this status they are sent to the Consecrated Cathedral in Moscow.

The inconsistency of the opinions of Bishop Herman is striking in its leapfrog. The failed departures from the RDC gave way to mutually exclusive decisions about their quarrelsome Far Eastern parishioners, but that was only the beginning. Two weeks after the Consecrated Council of the ROC, on November 9, 2007, Bishop Herman announced in his message to Metropolitan Cornelius that he had stopped canonical communion with him.

Bishop German Savelyev with the minutes of the alternative meeting of "non-remembering"

At the same time, there is also an official "Appeal to the clergy and laity of the Far Eastern Diocese of the Russian Orthodox Church Outside of Russia" with the diocesan seal and signature of Bishop Herman, dated November 13, 2007, where he says that he does NOT interrupt his prayer communication with Metropolitan Cornelius and remains a faithful child of the Russian Orthodox Church.

The address of Bishop Herman on the eve of the Consecrated Council 2007 is contradictory

Nevertheless, 10 more later, on November 22-23, 2007, Bishop Herman headed the council of the “non-remembered”, who separated from the ROCTs and formed a new Old Believer agreement “The Old Orthodox Church of Christ (Belokrinitskaya hierarchy)”.

At this "council", which at that time united both the followers of Elisey Eliseev and Father Alexander Chornohora, the weak-willed Bishop German was generously titled "Bishop of the Moscow Diocese and Locum tenens of the Moscow See of the Metropolitan of the Ancient Orthodox Church of Christ" Diocese of Amur and the entire Far East ”.

The “non-remembrancers” elected him at their “council” as the head of the “spiritual council of the DHS”, which, in addition to him, consisted of Priest Georgy Ivanov (later “apostate from the Church”), Priest Konstantin Lunev, Monk Alimpy (Verbitsky), Leonid Yakushev, Alexander Vanchev.

The new bishop of the "non-remembering"

In December 2007, Bishop German, single-handedly and without witnesses, elevated Viktor Smolnikov, a former priest of the Russian Orthodox Church who had transferred to the ROC as a layman, to the rank of "Bishop of Irkutsk-Amur and the entire Far East of the Diocese of Christians of the ROC Vnifanty.

Bishop German's "letter of honor"

In some other documents, the uncanonically placed “bishop” was originally called “Bishop of Bolshekamensk”.

Individual appointment of Viktor Smolnikov to the "bishop"

In the spring of 2008, together with Elisey Eliseev and Leonid Yakushev, Bishop German represented the interests of the "DCH BI" before the Consecrated Council of the fraternal Metropolis of Brail in Romania.

The fact that the delegates did not invite any of the followers of Father Aleksandr Chornogor there and presented only their point of view, became one of the reasons for the internal split between these groups.

According to the available information, at the meeting in Brail, an agreement was reached that Bishop German would lead a group of “non-remembered” at the Council of the Russian Orthodox Church Outside of Russia for a conciliar consideration of the situation.

A few months later, already in 2008, Bishop Herman was accused by his recent associates of lacking the proper “zeal for the faith” and was actually removed from business as unnecessary.

Bishop Herman and “Bishop” Vnifanty (Viktor Smolnikov) in the church in the name of St. Sergius of Radonezh, in Bolshoy Kamen

As a result, in October 2008, instead of expressing the interests of those who do not remember, at the Consecrated Council of the Russian Orthodox Church Outside of Russia, Bishop German appeared before everyone with a letter of repentance, in which he admitted his complicity in the discord and his guilt. The Council decided "to accept Bishop Herman, who repented in strife, to the third rank and to submit the question of the measure of interdiction to the Bishops' Court for consideration."

By a decision of the Bishops' Court of the Russian Orthodox Old Believer Church, Bishop German (Savelyev) was found guilty of concelebrating with the deceased and excommunicated from the Church, of usurping the rights to the Moscow Metropolitan See and the non-canonical administration of bishop ordination. As a punishment, he was defrocked and sent as a monk to the Far Eastern Diocese of the Russian Orthodox Church Outside of Russia. Since then, practically no new information has been received about German Savelyev.

In one of the informational messages of Elisey Eliseev, it was said that German Savelyev was present at the “cathedral of those who do not remember” in Ulan-Ude in 2011, when the “bishop” Vnifanty, who was appointed by him, publicly and in writing renounced the illegally received episcopal dignity.

German Savelyev was also commemorated by Elisey Eliseev with the prefix “bishop” in the 2012 newsletter.

"Bishop" Vnifanty (Victor Smolnikov)

Originally from the Far East. In the 1990s, he was a priest of the Russian Orthodox Church of the Moscow Patriarchate in Severobaikalsk.

Victor Smolnikov ("Bishop Vnifanty")

In 2006 he was baptized in the parish of the RPSTs in the village of Sukhodol and joined the RPSTs as a simple layman.

In the same year, for several months, he trained at the RPSTs Cathedral on Rogozhsky in Moscow as a sexton - an assistant priest in conducting services. The few parishioners who knew him remembered him as a very well-read person.

In 2007 he returned to the Far East and joined the adherents of Elisey Eliseev.

On December 8, 2007, in a town called Bolshoy Kamen in the Far East, Bishop German (Savelyev), who had gone into discord, single-handedly and without witnesses, “ordained” Viktor Smolnikov “Bishop of Irkutsk-Amur and the entire Far East of the Diocese of Christians of the Russian Orthodox Church Outside of Russia, who do not commemorate Metropolitan Cornelius of Moscow” the naming of the name Bnifanty. In some other documents, he was also initially referred to as “Bishop of Bolshekamensk”.

Individual appointment of Viktor Smolnikov to the "bishop"

The newly-appointed "bishop" actively acted as a priest in the Far East. In the same year, Bishop German (Savelyev) himself repented of his delusions and returned to the RPSTs in the form of a simple monk.

Viktor Smolnikov: from a sexton to "bishops"

In the same 2008, the unjustified proclamation of “Bishop” Vnifantius “the ruling bishop of the Ancient Orthodox Church of Christ in the Belokrinitsa hierarchy” became one of the reasons for the termination of prayer communication between groups of supporters of Father Aleksandr Chornogor and supporters of Elisey Eliseev. The Eliseevites were also blamed for the trip of Bishop German, Monk Daniel (Baranovsky) and Leonid Yakushev to Belaya Krinitsa on August 26-27 to the first and last trilateral meeting with Metropolitans Leonty and Korniliy, where Fr. Alexander's supporters were not invited. The quarrels talked there, but no one invited them to stay on the feast of the Assumption.

Metropolitan Belokrinitsky and all ancient Orthodox Christians Leonty recognized Viktor Smolnikov not as a bishop, but only as a simple monk. Later, when the "bishop" Vnifantius was in Braila, Metropolitan Leonty gave him the cross as a simple layman.

In 2009, together with the "bishop" Vnifantius, with a like-minded monk Daniel Baranovsky, he addressed the Consecrated Cathedral of the Russian Orthodox Church of the Patriarchate with letters that were originally qualified as penitential. However, in terms of content, they turned out to be a requirement to be accepted into the jurisdiction of the Moscow Metropolitanate in their present (self-styled) dignity. The Consecrated Council called on Christians who had "gone into discord" to return to the RPSTs with full-fledged church repentance.

In 2010, "Bishop" Vnifanty, together with Elisey Eliseev, spread a new version of the church disorder about the alleged "discord of 1988". Already at the end of 2010, in communication with Elisey Eliseev, he expressed a desire to renounce the illegally received episcopal dignity.

Repentance of “Bishop Vnifantius” (Viktor Smolnikov) before Metropolitan Cornelius

In the spring of 2011, at an extraordinary diocesan congress of the Far East diocese, he again raised the issue of resigning, but only in October 2011 in Ulan-Ude, “Bishop Vnifantiy” managed to relinquish the management of the “diocese” entrusted to him at a meeting with the rest of the followers of the discord, calling on at the end of 2011, he attended the Council of the Metropolitanate of the Russian Orthodox Church Outside of Russia, where he renounced his previous activities and repented. The ecclesiastical court did not recognize the non-canonical and illegal bishopric appointment, and he was admitted to the RPSTs as a simple monk.

O. Sergiy Galanov

Fr.Sergiy Galanov

In the early 90s, Sergiy Galanov served as an altar boy in one of the churches of the Russian Orthodox Church of the Moscow Patriarchate in Magadan, then entered the Leningrad Theological Seminary.
Without completing his studies for one year, he returns to Magadan, where he learns about the existence of the Old Believer community, created with the blessing of Bishop Siluyan.

In 1997, in the homeland of his wife Ksenia, in the village of Manychi, Rostov region, about. Sergius joins the RPSTs.

At the end of a three-month course of study, according to eyewitnesses, a person who does not speak Church Slavonic, referring to his weakness of sight, is appointed deacon by Metropolitan Alimpiy, and Bishop Siluyan as a priest.

This was followed by the unproven accusation of Father Sergius of stealing the antimension in the village of Manychi, where he was the rector of the church. By phone call about. Leonid Gusev, Father Sergiy learned about his ban. Later, after Father Sergius left the RPSTs, the chairman of the Yakut Old Believer community accused Father Sergius of stealing an ancient antimension from their church, where he also served as an Old Believer priest.

For 4 years Fr. Sergei tried to resolve the issue of permission to serve, but Bishop. Siluyan was in no hurry to make a decision without the approval of the Moscow Metropolis.

In 2005, German (Savelyev) became Bishop of the Far East Diocese, and Metropolitan Andrian transferred the consideration of the case to him. Soon Fr. Sergius was allowed to serve.

In March 2005, Father Sergius informs Bishop Herman about the myrrh streaming of the linen image of St. Martyr Paraskeva, who is in his parish. At the Diocesan Congress of the Far East Diocese in 2005, organized by Father Elisey Eliseev in Khabarovsk, the image is examined. By the decision of the diocesan congress, the image is recognized as locally revered, to which everyone is allowed to apply.

the first admirers of the revealed artifact

Since 2005, Fr. Sergius began to exhibit the image in the churches of the Russian Orthodox Church of the Moscow Patriarchate. Initially, the requests of Bishop Herman to stop moving the icon were rejected on the pretext that Fr. Sergius cannot refuse them.

According to unconfirmed reports, in 2006 a RPSTs commission was sent to Magadan to study the activities of the island of Sergia. When examining the altar of the temple, it turned out that instead of the antimension, there was a wooden log on the throne, and the antimension itself had disappeared, or it was not there. At the same time, Father Sergius said that he did not serve the Liturgy, and that the revealed fact did not entail any reprimands.

It was reported about an episode when “to attract young people to the faith” Father Sergiy installed slot machines in the fence of the temple. Also in unidentified sources it was mentioned that a certain Old Believer priest from Magadan was holding a wedding during Lent.

Soon after the start of the trips with the myrrh-streaming icon of Fr. Sergius began to speak in his sermons about the united Orthodox Church and the Old Believers as its “pearl”.

At the 2006 diocesan convention, Fr. Sergius apologized for possible flaws in his activities, but did not accept the accusations of ecumenism, citing his lack of literacy in such matters. At the same time, by the decision of the Spiritual Council of the Far East Diocese in 2006 and the agreement with Fr. Elisey Eliseev about. Sergius was appointed chairman of the missionary department - as being able to communicate with the outside world.

On August 2, 2008, Priest Sergiy Galanov, who never learned to serve in the Church Slavonic language, officially announced his withdrawal from the Russian Orthodox Church Outside of Russia and the transition to common faith. A little later, the secretary of the ROC MP commission on Old Believer parishes, Fr. Ioann Mirolyubov at a conference in St. Petersburg announced the reception of Fr. Sergius Galanov (actually re-baptized and redeployed to the ROC) under the omophorion of the ROC.

By the decision of the bishops' court of the Russian Orthodox Church Outside of Russia in 2009, priest Sergius Galanov, who deviated into heresy, was expelled from the priesthood in accordance with the rules 45 and 65 of St. Apostle.

In 2009, Fr. Sergiy Galanov, already in his new status, was present at the meeting of the Metropolitan. Cornelius and New Believer Metropolitan Juvenaly.

A brief historical background about the "image" on the canvas:

In 1995, a schoolteacher (of indefinite religion) painted an image of St. Paraskeva on canvas with crayons and watercolors for optional classes at school.

"Myrrh-streaming" painting of St. Paraskeva

Later, the canvas turned out to be in the possession of the priest of the Russian Orthodox Church Outside of Russia, Father Sergei Galanov, whose moral image of his family aroused concern not only among the parishioners, but even among the clergy of the Russian Orthodox Church, who sent a corresponding appeal to the Council of the Metropolitanate of the Russian Orthodox Church.

According to Father Sergius, the accidentally discovered liquid in the image at home, being applied to the body of a seriously ill wife, saved her from an incurable disease. Later it was reported that about 10 milliliters of this substance was released from the canvas every day.

The news of the miracles soon spread outside the Old Believers' church, where the new believers were drawn, and Father Sergius began to receive invitations from the parishes of the Russian Orthodox Church of the Moscow Patriarchate.

Bishop German (Savelyev) at first tried to resist the "tour", but later did not deny that he himself anointed with oil from the icon painting in the RPSTs church both the Old Believers and everyone else, since he had heard about the healings that took place. At the same time, he ignored the arguments that even the great saints often had various "miracles" that initially looked divine, but in fact turned out to be from the evil one.

In May 2006, the Council of the Metropolitanate decided to limit the stay of the icon to the churches of the Far Eastern Diocese of the Russian Orthodox Church Outside of Russia under the supervision of the ruling bishop - until a Council decision was made, and also to ask Bishop Herman to make a report at the Consecrated Council. Bishop Herman was at the Council; the council decisions did not say anything about the “icon”.

This is what the KP-Primorye newspaper wrote in 2007: “seven independent scientific examinations were carried out during the year. Physicists and chemists studied the icon. None of them could tell where the myrrh comes from. In the conclusion it is said that "the studied oily substance of organic origin, odorless, in purity close to olive oil"

In addition to local New Believer parishes, Father Sergiy accompanied the "myrrh-streaming" canvas on a trip to Canada and Serbia at the private invitation of Russian emigrants.

Blessed are the "WORLD-creators"

Here is an eyewitness sketch of one of the "miracles" of that campaign:

“One day a group of the clergy of the Russian Orthodox Church of the Moscow Patriarchate arrived at the Magadan parish of the Russian Orthodox Church, in the church they sang the praises of the Holy Martyr Paraskeva. Then, together with the clergy of the RPSTs (Bishop German Savelyev and two priests), they took the myrrh-streaming icon and went to the cathedral of the Khabarovsk diocese of the ROC-MP. At the entrance, the procession was awaited by two rows of new Rite priests, as well as many lay people. The icon was brought inside to the prayer singing of the New Believers' choir. A prayer service began in the church, and the ROC priesthood took its place in front of the episcopal see. On the left kliros monks of the Russian Orthodox Church prayed, on the right - the priesthood of the Russian Orthodox Church Outside of Russia, headed by Bishop Herman. "

Since this and similar “pilgrimages” aroused great interest among the new believers, and also took place with the support and personal participation of Bishop Herman (Savelyev), he was eventually invited to the local new believer Bishop Guriy. After a conversation with him in 2007, the public myrrh stopped and the topic was closed.

2.Chernogorivtsi

As mentioned above, immediately after the Consecrated Council of the RPSTs in 2007, a couple of dozen laity and several priests unilaterally withdrew from the subordination of the Moscow metropolitanate, the next day unanimously proclaiming themselves “not remembering Metropolitan Cornelius”.

Extremely emotional speech of Father Aleksandr Chornohora during the hearings at the Council in 2007

Over the next six months, the idea of ​​a common external enemy allowed them to hold joint meetings within the framework of the self-proclaimed "Old Orthodox Church of Christ" and put forward common statements. However, the crafty essence soon prevailed, and the recent accomplices began to pull the specks out of each other's eyes one by one.

By 2008, the breakaways finally realized that they had split off in different ways. One part believed that the "DCH" was a temporary self-identification of the zealots (until the time when "canonical order" was established in the RPSTs), the other part - that the "DCH" was a different "church" from the RPSTs. As a result, two groups of “zealots” emerged: the followers of Elisey Eliseev, who began to call themselves “temporarily interrupted communication with the RPSTs,” considering it canonical, and those who believed that the RPSTs, and at the same time the Belokrinitskaya Metropolitanate, deviated into heresy.

The first, "Eliseevtsy", since 2008 unilaterally began to recognize the authority of Metropolitan Leonty over themselves, although they had nothing to do with him, and this conclusion puzzled the head of the fraternal metropolis a lot.

The second, the "Chernogorovtsy", also broke away from the RPSTs in 2007, and since 2008 they have interrupted their prayer communication with the Brail Metropolitanate, calling themselves the successors of the Drelevo Orthodox Church as of 1988 (!). They began to call Metropolitan Cornelius a false metropolitan ", and the RPSTs itself -" a false cup. " In theological terms and in accordance with the Church canons, their discord began to be regarded as a fully formed heresy of the third order, like the heresy of the Donaists, with all the ensuing consequences and punishments for those who dare to confess it.

The base of the leader of this heresy - the priest Alexander Chornogor, who was prohibited from serving - was the parish in Spas-Klepiki, Ryazan region. At the same time, he did not miss a single public event in the RPSTs, constantly being at a safe distance and catching interlocutors for his mini-sermon.

Here is a list of the main followers of Father Aleksandr Chornohora who appeared in the public media (over time, some of them disappeared, but more detailed information is not available):

Igor Vazhenin(former parishioner of the Rogozh community), Vyacheslav Panchenko- baptized in 2004 "foreigner", Pavel Pyatakov, Pavel and Natalya Ivanov, Anastasia Ivanova, Nina Rykhlova, Nina Mukhametshina, schema monk John(Danov), reader Panteleimon and Dmitry Kozlov(former parishioner of the RPSTs), Internet columnist and critic Evgeny Ivanov.

Priest Alexander Chernogor

Fr.Alexander Chernogor

Initially, a parishioner of the Russian Orthodox Church of the Moscow Patriarchate. In the early 1990s, he received Holy Baptism at the RDC - the Beglopop consent of the Old Believers.

He studied for a year at the theological school of the RDC, from where he was expelled. He left for the Yenisei side-altars, where he lived in a bezpopov position.

In 1996 he moved to Ursk. According to his confessor from the ROC, at first he had a negative attitude towards the Belokrinitskaya hierarchy, but after working in the Tomsk library of the RPSTs and meeting the rector of the local parish, Fr. Gennady Korobeinikov changed his mind.

According to the testimony of the clergy of the RDC, he actively sought to become a priest, in which he did not find support. After the election of Patriarch Alexander (Kalinin) as the Primate of the Russian Orthodox Church in 2000 and, not finding agreement with the local clergy, he moved to the Russian Orthodox Church of the Soviet Union.

A year after moving to the RPSTs, in 2001, he was ordained a priest, served in Novokuznetsk, and then in the village of Seleznevo, Ryazan Region.

He is married to a native of the Primorsky Territory: his future wife, as well as his mother-in-law Tatyana Stepanova, were baptized in the early 1990s in the village of Wrangel, and then they moved to the village of Sukhodol.

In 2007, he was one of the initiators of the denunciation of the leadership of the Russian Orthodox Church Outside of Russia in the form of "open letters" published on the eve of the Consecrated Council of the Russian Orthodox Church. The letters condemned the leadership of the ROC for contacts with the ROC MP, the state, and called for the excommunication of Metropolitan Cornelius from the Church.

In 2007, the Bishops' Court of the RPSTs found Father Alexander and a number of other dissenters guilty of publicly disseminating groundless accusations against the Chief Hierarch through the Internet and other media, and ruled to ban Priest Alexander Chornogor from any act of worship for reproaching the bishop and priests and slandering them. At the same time, another convicted person, Father Elisey Eliseev, was expelled from dignity. On the other hand, since Father Alexander did not stop serving, in accordance with the rules of the Holy Apostle, he is also subject to stricter punishment, up to and including his ejection from dignity.

In November 2007, together with supporters of Yelisey Yeliseyev, he participated in the "Altufevsky Cathedral", at which the self-identification of the "non-remembered" was proclaimed in the form of "DHS BI".

In 2008, Father Alexander, with his few followers, announced the termination of prayer communication with supporters of Elisey Eliseev and accused them of heretics, in particular, because of the non-canonical appointment of "bishop" Bnifantius. There is an episode when Father Alexander did not hand over the vestments made for "bishop" Vnifantius on the eve of his "ordination" due to dogmatic differences that arose at the meeting.

In November 2008, the parishioners of the Pokrovsk community of Seleznevo were removed from the abbot by Priest Alexander Chornogor, inviting monk Alimpiy (Verbitsky) to the post of chairman. Characteristically, a few years later, most of the same parishioners declared that they did not want to continue communion with the monk Alimpius, accusing him of many sins: such is the effect of the quarrelsome leaven left by the sowers of strife.

In 2010, Father Alexander at the next “Council of the Church of Artists BI” condemns and calls slander the new fabrications of Elisey Eliseev and “Bishop” Vnifantiy (Viktor Smolnikov) about the alleged discord of 1988.

Since the mid-2000s, Father Alexander has been an active Internet activist. Most readers of Old Believer forums easily recognize him by his indigestible presentation of their thoughts, the meaning of which, with all the will, is impossible to understand because of the ridiculous turns of speech used by him.

Let us give, for example, a not the most lexically difficult quote from Father Alexander, in which he professes his faith, not recognizing his prohibition:

“Yes, remaining in the Unity of Piety and the Sacraments, in general, in the depths of what is inherent and co-essential in, specifically, the DTSKHBI = RPSTs = DTSKHBI as the historical Church of God, and being in all the degrees to which it is associated, was lawfully ordained by the acting bishop of the Christ-betrayed Belokrinitsa hierarchy in 2001, and subsequently, by the grace of Christ, remaining by no means forbidden for ministry from any of the Orthodox saints, by the grace of God I am God's, that is, Orthodox, priest. "

At the same time, according to his own testimony on one of the forums, Father Alexander completes, through chrismation, or the third rite, all the children of the Russian Orthodox Church Church who wish to become his followers and pray with him.

And here is what his former associate Elisey Eliseev wrote about Fr. Alexander in November 2012: “Priest Alexander Chornogor, I consider a man possessed, abnormal, a person outside the Church of Christ”.

Taking into account the specified specifics of the presentation of his thoughts by Father Alexander, it is difficult to give any more specific information about him. Since 2008, he has been very monotonous and separately adhered to his own theory, basically repeating the same ideas, regardless of the arguments of the interlocutors.

By 2013, no more than 10 people adhered to the heresy of Father Alexander, among whom not a single one was baptized in infancy or earlier than the 1990s.

Monk ("bishop") Alimpiy (Verbitsky)

monk Alimpiy Verbitsky

A secular name Yuri Alexandrovich Verbitsky was born in 1965 in the city of Evpatoria. Father - Alexander Popandopoulos, Crimean Greek; mother - Verbitskaya (more correctly - Verzhbitskaya) Seraphima, polka.

In his youth he was engaged in painting, karate-do, athletic gymnastics. After graduating from high school, he entered the Leningrad Institute of Physical Culture named after V.I. P.F. Lesgaft, where he studied for only one year.

Leaving his studies at the institute, Yuri Alexandrovich professionally took up icon painting. In the mid-1980s, he was admitted to the Smolensk diocese of the Russian Orthodox Church of the Moscow Patriarchate as a diocesan icon painter. Yuri is the author of several projects of temples, actively painted icons for them.

In the late 1980s in St. Petersburg, Yuri met Archbishop of Smolensk and Vyazemsk Kirill (Gundyaev), who soon invited him to the post of diocesan icon painter in Smolensk.

For some time, Yuri Verbitsky was a spokesman for Archbishop Kirill (he wore his staff), and in 1988 he took the cassock tonsure from him. In his autobiography, the monk Alimpiy speaks of his patron as his "benefactor", and from the standpoint of the Church - as a "wolf, a pillar of ecumenism." It is curious that on the site “anti-schism”, dedicated to all sorts of church disorders, data on the presence of monk Alimpius with Bishop Cyril are omitted (http://www.anti-raskol.ru/pages/1894).

In the summer of the same 1988, 22 years old, Yuri sharply reconsiders his attitude to the New Believers, suddenly learns about the gracelessness of the baptismal shower and is baptized anew three-immersed by the priest of the same faith, Fr. Irinarkha (Denisova) in Mikhailovskaya Sloboda near Moscow. He tonsured Yuri Verbitsky as a monk with the name Alimpiy.

The monk passes the unity of faith tangentially, after a couple of months he parted ways with him, and at the same time with the future patriarch of the Russian Orthodox Church of the Moscow Patriarchate. The newly minted monk immediately turns to the Old Believer Metropolitan Alimpiy with a request to accept him as a monk with the second rank (through chrismation and renunciation of the Nikonian heresy).

Who or what prevented the monk from being baptized correctly at once in the Old Believer Church itself - the sources and his autobiography do not give an answer to this. However, from the height of the past 25 years, this fact seems at least strange. As, incidentally, and why his monastic name coincides with the name of the recently elected Metropolitan of the RPSTs Alimpiy (Gusev) and does not begin, according to tradition, with the same letter as the former name of Yuri (George) Verbitsky. It is possible that these two facts are interconnected.

At the beginning of the 90s, the monk Alimpiy performed a number of icon-painting works in the Russian Orthodox Church of St. Petersburg: restoration of the iconostasis of the church in the town of Klintsy, the iconostasis in Omutninsk, in the Far East, murals in the church-bell tower on Rogozhsky. It is also known about several unfinished works, which were later imputed to the monk Alimpiy (for example, unfulfilled obligations for the temple of the Tver community in Moscow and the temple in the village of Davydovo).

According to available information, several young priests who fell under the influence of the monk Alimpius in the 1990s were banned from serving by Metropolitan Alimpius and have not served since then. Among them, Fr. Alexander Kukushkin (Ryazan, later Agapius), Fr. Alexander Ilyushchenko (Klintsy), Fr. Simeon Semyonov (village of Mikvarovo, Kirov region), Fr. Mikhail Niyakiy (priest Macarius - served in Bolshoi Murashkino and Nikolo-Uleyminsky Monastery).

Later, some parishioners of the same mind to the monk Alimpius quoted a quote that characterizes him: "I am used to bending people like horseshoes."

Since the mid-1990s, the monk Alimpiy also translated patristic spiritual texts into modern Russian, illustrated their editions, for example, "Vetka Patericon" by Dimitri Urushev. Since then, the monk has lived in a secluded place in Meshchera in the Ryazan region.

In 2004-2007, the monk Alimpiy was a member of the RPSTs Canonical Commission under the Metropolitan, from where he was expelled at the 2007 Consecrated Council. One of the issues on which he made a report at the Council of 2005 was the practice of admitting lay people to confession and communion during the time between Lent.

In his autobiography, Monk Alimpiy describes the last decade of the presidency of Metropolitan Alimpiy (Gusev) as stagnant, and recalls with great enthusiasm the short time that Metropolitan Andrian was at the head of the Church. In his opinion, under him the conciliar principles were strengthened in the Church.

With the transfer of the management of the Church to Metropolitan Korniliy, the monk Alimpiy began to sharply criticize the leadership of the ROCTs and the general spiritual and moral state of the Church, accusing it of rapprochement with the ROC-MP. On the other hand, according to many eyewitness accounts, the "pious monk" himself did not always lead a righteous life.

In 2007, the monk Alimpiy was among those who demanded from the Consecrated Council of the RPSTs to anathematize the “heresy of Nikonianism”. Not satisfied with the decision of the Council to recognize the new faith as a heresy of the second rank and the fact that the Council found no violations in the actions of Metropolitan Cornelius, he announced the severance of communion with the Primate of the Russian Orthodox Church Outside of Russia.

In December 2007, the monk Alimpiy acted as one of the initiators of the alternative “Altufevsky” council of the “non-remembered”, which proclaimed the formation of a new consensus “The Old Orthodox Church of Christ of the Belokrinitskaya hierarchy” (DCH BI). "Cathedral" instructed the monk Alimpiy to organize an information service.

In 2008, when Bishop German (Savelyev), who had gone into discord, returned to the RPSTs with repentance, the monk Alimpiy (Verbitsky) was elected a candidate for the “Moscow Department of the Children's Church of Infantry” by the "Cathedral of the DCH BI".

In the same year, the monk Alimpiy fell out with almost all the participants in the disagreement in 2007, but in November 2008, the already few parishioners of the Intercession community in Seleznevo removed from the abbot the "unremarkable" Fr. Alexander Chornohora and invited the monk Alimpiy to be their chairman.

In 2010, Monk Alimpiy, on his own initiative, established contact with the non-canonical New Rite religious community “South Russian Autonomous Metropolitan District” under the leadership of “Metropolitan of Pyatigorsk and South Russia” Kyriak (Temertsidi). In the same year, an agreement was signed on the restoration of this structure (also called the “Russian Greek Catholic Orthodox Church”) by the “bishops” of the hierarchical succession in the Children's Central Church Educational Institute and the ordination of the monk Alimpiy (Verbitsky) as “Bishop of Ryazan and Tumsk Children's Church of Art BI”.

The “bishop” consecration of Monk Alimpius, which took place on July 7, 2010, was attended by “Metropolitan of Pyatigorsk and South Russia” Kyriak (Temertsidi), “Bishop of Chekhov and Kovrov” Macarius (Mamontov) (the latter also ordained Monk Alimpius as a priest shortly before Agapit (Zimaev), “Metropolitan of Tver and Bezhetsk”, also gave his consent to the “episcopal” ordination of Alimpy (Verbitsky). The question is, who are all these people ?!

It was reported that prior to 2005 the aforementioned “bishops” were members of the “True Orthodox Church (Synod of Metropolitan Raphael - TOC (R))”. It is also noteworthy that in 2009 the monk Alimpiy applied for consecration to Metropolitan Raphael himself, but he refused him and even notified in writing of his refusal and the received appeal of Metropolitan Korniliy.

“Bishop” Alimpius described the receipt of his “dignity” as follows: “We received what rightfully belonged to the Church, but was in the possession of the heretics, although it was the“ property of God ”. He professed his faith no less grotesquely: “I, Alimpy, Bishop of the Russian Ancient Orthodox Church of Christ in the Belokrinitsa hierarchy, openly declare that I anathematize all ancient and new heresies without exception, and in particular the Nikonian heresy and the heresy of religious tolerance. Guided by Holy Tradition, I consistently anathematize Metropolitan Korniliy (Titov), ​​Patriarch Kirill (Gundyaev), as well as all existing varieties of New Beliefs and common faith. " Comments are unnecessary here: if only because he himself had spoken more than once about the inadmissibility of accepting "consecration" from heretics. His "flock" consists of no more than five followers, most of whom simply live in close proximity to him and have no other alternative.

In December 2009, after the first attempt to obtain an illegal consecration, the “Cathedral of the Church of Artists BI” under the leadership of Father Aleksandr Chornogor anathematized the monk Alimpiy.

In July 2010, another “council of the DCH BI” under the leadership of Fr Konstantin Lunev condemned the monk Alimpius both for the fact of “heretical consecration” and for the heretical teaching of “bishop” Alimpius about the Church, declared and promulgated by him. In particular, the "Church" he confesses is no longer the One Catholic and Apostolic, but a kind of "dual", consisting of both heretics and the faithful:

“We /… / confess that: /… / the Church is understood in two ways: a) as“ all Christianity in general ”; b) in fact, as the Church of the faithful, Part of the saved, or Orthodoxy. The term “all Christianity in general” includes sinners and heretics of the 2nd and 3rd rites who have fallen away from the Church. The relative "co-corporeality" of the heretics of the 2nd and 3rd rites with the Church lies in the commonality of the intact part of the doctrine and the authenticity of the sacraments. But at the same time, the Church is spoken of only in a general and collective sense.

Those who oppose the tradition of the Orthodox Church and accuse us of heresy, we anathematize! " (“Declaration of February 27, 2010,” published by “Bishop” Alimpius on February 25, on behalf of the Spiritual Council of the DTSKHBI).
In December 2011, the third “Consecrated Council of the DTSKHBI”, held in the Primorsky Territory, anathematized the “heretic Alimpius” because of the aforementioned heretical confession of his faith.

In October 2012, about ten people, that is, almost the entire composition of the "Intercession Community of the RDCKh BI", who invited Monk Alimpiy in 2008 to replace Father Alexander Chornogor, who had been eliminated by them, published an open letter about the severance of canonical communion with the "Bishop" Alimpiy (Verbitsky) " because of his gross trampling on the conciliar principles in the Church, the usurpation of power and non-Orthodox doctrine. "

Panchenko Vyacheslav

Vyacheslav Panchenko

Studied at Moscow State University. In the early 2000s, in search of faith, he pursued asceticism in a monastery as a novice. For some time he considered himself a member of the ROCOR before its unification with the ROC MP. In 2006 he joined the RPSTs. He expressed a desire to take part in the activities of the Youth Department of the RPSTs, to participate in the publication of a printed publication and to oversee the organization of a photo exhibition, but he was unsuitable for this. In 2007, he joined the quarrels, headed by priest Alexander Chernogor and later considered himself a member of the structure of the DCH BI. October 2012, on behalf of six like-minded people, he openly published information about the break in prayer communication with the “Bishop of the DCH BI” Alimpiy Verbitsky, listing a number of canonical accusations against him.

Preliminary results

By 2013, in addition to a dozen of Yelisey Yeliseyev's supporters, the banned priest Alexander Chernogor, the monk Alimpiy (Verbitsky), rejected by all the “pseudo-bishop” groups, and several lay people who sympathize with each of them, continue to exist apart from each other. All of them have "transit numbers" in the RPSTs, who were baptized in the 1990s at a conscious age, but had already decided to leave it.

In accordance with established church customs, a person who has not confessed for 2-3 years falls out of the church fence, in case of death he is not subject to a funeral service and commemoration, therefore, it is fundamentally wrong to consider the discordants described above as the “voice of the Old Believers”. Their refusal to recognize the ruling authority and the decisions of the Consecrated Councils of the ROCTs unequivocally indicates that they do not belong to the One Holy Catholic and Apostolic Church.

Of course, in addition to them, there are about fifty more forum onlookers - viewers of the series of absurdities and bile addressed to the RPSTs. They themselves do not belong to the Belokrinitsa hierarchy, but by their existence they morally help the ideologues of "resistance" to assert themselves. One must understand, especially to a person who is not familiar with the structure of the Church, that two handfuls of rebels are not a church at all. The true Church is known by the pilgrims, who can be found in the temple, and not on the Internet forum or dubious sites.

What the knowledgeable children of the RPSTs saw in the spring of 2007 as an irreparable catastrophe of the church schism turned out to be a banal soap bubble. By the grace of God, over the course of several years the Old Believers have successfully cleansed themselves of the false husk of imaginary "piety."

At the end of this section, I would like to cite a quote - a reflection of one of the former leaders of the protest movement “non-remembering” Leonid Yakushev. Here is what a participant of the Consecrated Council of the RPSTs 2007, a participant in the first and second quarrelsome “councils”, a member of the “spiritual council of the DHS”, who accompanied Elisey Eliseev on trips to the Brail Metropolis, wrote in 2012 at the Old Believers' forum:

G.I.H.C.B.pn.
What is 2007? This is a conciliar reaction to a problem in the Church. The secondary heresy of Nikonianism is confirmed and ecumenism is condemned. At the same time, in the actions of M. Cornelius there are no violations of the canonical rules. The problematic in the Church passes into a new crisis stage. A group of the conciliar minority that does not agree with clause 4.1 leaves the Council and initially declares its position of reconciliation and restoration of church unity by revising clause 4.1 and eliminating other canon violations that have not received conciliar consideration and due assessment.
A month later, November 22-23, 2007. those who left the Cathedral gather for the Altufevskoe meeting and correct their position with the newly discovered, as it seems, canonical term. As subsequent events show, it is one thing to be a dissenting conciliar minority, which is at every Council and does not affect the canonical integrity of the Church and take the load by force.
It is another matter to try to correct the course of the Church by applying disciplinary means. Those who left the Cathedral 2007 failed to achieve the originally declared goals (Declaration of October 19, 2007), did not resolve the crisis problems, but added new ones to them, compromising their own, seemingly, Orthodox intentions.
The answer to the question "why did this happen?" - brief: lack of canonical experience in resolving such problems.
The reference to the 15th Canon of the Twofold Council and other rules in the original version of the Altufevsky assembly (the so-called "dtskhbi") and the subsequent adjustment of the position in accordance with the 31st Apostolic Canon (the so-called "non-remembering"), revealed complete inconsistency own adherence to the canons.
New, gross canonical violations have emerged, discrediting criticism of clause 4.1 and other Council decisions of the ROC after 2007.
What actually happened?
The position of the "dtskhbi" declaring the "false cup" of the ROCTs, and its primate a "false metropolitan" - is nothing more than a modern interpretation of the ancient heresy of Donat, the so-called. "Clean" when requirements are applied to others that they themselves cannot bear.
The position of "non-remembering" in the jurisdiction of 31pr. St. The Apostles under the leadership of Father Elisha, who preaches the heresy of the “legislature” of the congresses of laity (and other heresies), emasculates the canonical position of “those who do not remember” as plaintiffs, translating it into the same independent - autonomous community as the “dtskhbi”, which is not regulated in any way 31- m apostolic rule.

About the third branch of the department, more absurd than the first two - the self-consecrated heresy and. Alimpia so-called "Rdptsbi" comments are unnecessary.
As you can see, the picture is extremely unattractive.
Instead of helping the Church to correct any shortcomings, they exacerbated the already difficult situation.
The heresy of modern Donatists - "pure" ones with headquarters in Spas - Klepiki is raging on the Internet. The poor 15th rule is tortured beyond recognition. At the same time, as it should be, Donatists hear only themselves (that's why they are Donatists) and distort in their justification not only the 15th rule, but in general the entire patristic Tradition, distorting it where it denounces them, to match the Nikonians who are trying to justify their notorious "quail" and turned the Tradition upside down from the times of the Apostles.
What is left for Metropolitan Cornelius to do in all this absurd "criticism", how not to follow the "correctness" of his personal course?
Conclusion: The Church today is not ready for conciliar introspection.
When will it be ready? - when ripe.
The heresies of the "Donatists" and "those who do not remember" are the same heavy stones on the neck.

Forgive me, for Christ's sake.

3. Non-passchalists

The last major discordant movement in the RPSTs at the beginning of the 21st century was the teachings of a group of so-called "neopaschalists" led by Alexei Ryabtsev and Sergiy Avetyan.

By the time of its occurrence, it followed the troubles described above, but it has a completely different ideological background. Nevertheless, a more detailed analysis of the participants in this doctrine, subsequently condemned by the conciliar, reveals additional common points of contact of the contenders.

The essence of the theory is that in the course of studying the Holy Fathers Scripture and Tradition, biased mathematical calculations and several assumptions in the head of Alexei Yuryevich Ryabtsev, a concept has developed according to which the Orthodox Church for several centuries mistakenly calculates the day on which to celebrate the Easter of Christ.

The apogee of this conclusion was the assertion that in 2011 Easter should have been celebrated one week later than was commonly thought. The main argument is that the method of calculating Easter tables used by Orthodox Christians allegedly contains a gross error, which, on average, once every four years, leads to a violation of the Apostolic and Cathedral rules prohibiting the celebration of Christian Easter together with the Old Testament.

As if it were evil, in 2011 the Jewish Passover once again fell on Holy Week. Adding to this the fact that the Jews celebrate Passover for a week, and not for one day, the pedantic "astrologers" found a violation of the rules in that the last two days of the Old Testament feast of unleavened bread "hooked" on Bright Week. In order not to bring terrible calamities to the people, they decided to "postpone" the beginning of Great Lent, the celebration of Easter, and the Trinity for one week. At the same time, the evidence in defense of the fact that the Apostolic canons refer to the coincidence of only the first days of both holidays, and not the entire Easter). By the way, in the polemic, the "neopaschalists" chose the tactic to question the reliability of any sources that refute their theory.

The situation was "aggravated" by the fact that this was the second year in a row with "layering", which does not happen so often. Moreover, every time after some time, the observant A.Yu. Ryabtsev recorded troubles: in the same year, 1914, Russia entered the First World War, in 1917, the revolution and the Civil War began, in 1941 the Great Patriotic War began, in 1943 “we got two more years of a bloody war ". The last time such a stratification happened was in inconspicuous 1967, but Ryabtsev “decoded” it too: “After the six-day war, Israel captured Jerosalim!

For the sake of fairness, it must be said that to sound the alarm A.Yu. Ryabtsev began ahead of time, since similar thoughts had visited him earlier. As a teacher of the Old Believers' Theological School, Aleksey Yuryevich specialized in the calculation of Paschalia and canon law.

The issue of the impending inconsistency of the Tradition was discussed behind the scenes in the Rogozh community, and was submitted to the Council of the Metropolitanate of the Russian Orthodox Church Outside of Russia. The members of the canonical commission under the Metropolitan were engaged in the study of the arguments provided, but Ryabtsev's arguments were rejected, in particular, due to the presence of identical cases in the past. This fact, a few supporters of A.Yu. Ryabtsev was not accepted. They stated that modern Easter was not adopted at the 1st Ecumenical Council in the 4th century. AD, as it is said in the "Helmsman", but allegedly compiled only in the 16th century, during the "correction" of the Easter tables. In their opinion, the error crept into the calculations even then and has accumulated since then. Let us note that something like "July 32" was analytically revealed by Baron Munchausen.

In 2009, in support of their innocence, Aleksey Yuryevich Ryabtsev and Sergiy Avetyan published a brochure about the new Easter, in which they outlined their vision of violations and polemicized with those who brought counter-arguments. All those who did not recognize the new teaching, and at the same time those who had not even heard of it, the newly-minted astronomers began to call the "Old Testament" and "Judeopaschalists."

Deciding not to waste more time admonishing ordinary parishioners of at least Moscow churches (for which the former chairman of the Rogozhsky community Ryabtsev had all the conditions), about seven like-minded parishioners from different parishes organized a kind of circle and in the spring of 2010, after spending a bright Easter week in fasting, they celebrated their own "Easter" a week later - in one of the ancient caves of Crimea. The intellectual level of the "neopaschalists" quite allows them to independently conduct the service without a priest, because they failed to interest any of them in their "discovery".