Chosen for His People: A Biography of Patriarch Tikhon
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Chosen for His People: A Biography of Patriarch Tikhon
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| ISBN-13: | 9781942699033 |
|---|---|
| Publisher: | Holy Trinity Publications |
| Publication date: | 07/01/2015 |
| Sold by: | Barnes & Noble |
| Format: | eBook |
| Pages: | 172 |
| Sales rank: | 410,987 |
| File size: | 3 MB |
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Chosen for His People
A Biography of Patriarch Tikhon
By Jane Swan
Holy Trinity Publications
Copyright © 2015 Holy Trinity MonasteryAll rights reserved.
ISBN: 978-1-942699-03-3
CHAPTER 1
Years of Preparation
In 1865, the town of Toropets in the province of Pskov was almost untouched by any of the advantages or disadvantages of the modern era. The nearest railroad was 200 versts away, and the old traditional Russian ways were still fully maintained. Life was patriarchal in character and slow in tempo. Industry was unknown and the economy of the town was dependent on the agrarian cycle of the surrounding area. Twenty-six years before, Modest Mussorgsky had been born near Toropets, but his fame had not yet trickled back, nor was he ever to bring such glory to the town as the man Vasily Ivanovich Bellavin, who was born January 19, 1865, old style.
The family of Bellavin had long been connected with the Church. Vasily's father was a priest who had spent his entire life at Toropets and, as was the custom, his sons also would be expected to enter the priesthood. Toropets was a town bathed in religious atmosphere. Churches set the keynote. It could be compared to Moscow, for both were ancient, both were primarily religious strongholds and towns only as an afterthought, and both contained famous relics to which pilgrims continually flocked.
Except for the bare outlines of schooling, little is known about the youth of Vasily. He was one of three sons, all of whom lived till manhood. It was just after Vasily became bishop of Alaska, at the age of thirty-five, that his youngest brother died, and the new bishop accompanied the body back to Toropets for burial. This incident had been predicted many years before by Vasily's father in one of those curiously prophetic dreams that seem to come to people close to the soil. One night the old Bellavin had dreamed that he spoke with his dead mother. The mother warned him of his imminent death and then went on to say that of his three sons, one would be protector, one would die a youth, and one would be brought back to Toropets, and Vasily would become great.
In 1878, Vasily entered the Pskov Seminary. Seminaries in Russia provided free religious training for future priests. Seminary education was usually the end of a priest's formal schooling and was finished when the student was twenty years old. A few of the most brilliant students were elected to continue their studies at one of the four academies in Russia. These men were trained as learned theologians and professors, and often, after taking vows, they became bishops.
Vasily was one of the few selected to enter the Theological Academy at St Petersburg, where he went in 1884 at the age of nineteen. Because the normal age at entrance was twenty years old, his early admission attested to his superior scholastic abilities. From almost the beginning of his studies, his comrades affectionately nicknamed him "Patriarch." The little that has been written about him by his friends speaks of his constant popularity with his colleagues for his gentle ways, complete simplicity, and ever-ready wit. The young Vasily, as well as the later Patriarch Tikhon, had a joke and kind word for everyone.
During his studies at the St Petersburg Academy, the rector dismissed a popular librarian of the academy because of his political leanings. The library belonged completely to the students, being owned, supported, and operated by them. Up to this time, the students had elected the librarian, and consequently, they were incensed over this action of the rector. So violent were the protests that the students refused to elect a new librarian. The rector appointed Vasily as the new librarian, and given his great popularity, the students ceased protesting and accepted the rector's decision.
In 1888, Vasily finished the St Petersburg Academy still as a layman and returned to the Pskov Seminary as a professor of dogmatic and moral theology. He settled in the town of Pskov, and here his utter lack of material interest soon showed itself by the manner in which he lived. His home was a tiny annex to a simple wooden house near the church of St Nicholas, but such simplicity of life only further endeared him to his friends. Between 1888 and 1891, he continued teaching at the Pskov Seminary, and it was only in 1891 that he took vows to enter monastic life. The ceremony took place on the second floor of a church, and so great was the rush of people that special supports for the ceiling had to be added quickly, to bear the weight of the people. Thus at the age of twenty-six, Vasily Ivanovich Bellavin became the Russian Orthodox monk Tikhon.
From the Pskov Seminary, Tikhon, in March 1892, was transferred to a seminary in Kholm, in the province of Lublin in Poland, where he was made inspector. From the Kholm Seminary, Tikhon was for a short time transferred to the Kazan Theological Seminary as rector with the rank of archimandrite, but he soon returned to the Kholm Seminary having been made rector.
Metropolitan Evlogy, who was a teacher in the seminary at that time, gave a detailed account of Tikhon's work during his five-year rectorship at the Kholm Seminary. Tikhon introduced literary and musical meetings, which took place once a week on a weekday evening and every Sunday after the morning services. Lectures, discussions, and concerts were presented, and the public was invited. After each meeting, the rector invited all for tea. Almost immediately after he was appointed, he had a new second chapel erected at the seminary in memory of the finding of the relics of Theodosius of Chernigov. A daily service was held at the new chapel, and each day one of the six classes did the singing. The local elementary-school children were invited to perform on holidays. Such methods ensured his immediate popularity, and soon he was invited to serve at all the local churches. This serving at other churches became part of Tikhon's work throughout his life, and the enormous demands made on him, no matter where he went, attest to his popularity.
Kholm, by history and tradition, was one of the sorest spots for the Church authorities. The town was composed chiefly of Roman Catholics constantly at odds with the Orthodox and a large proportion of Uniates, who were considered as potential Orthodox converts. Throughout the ages, constant friction has existed among the three groups. Tikhon, with his gentle unprovocative ways, was an excellent person to be placed in such a position, and he quickly became popular with all groups. So successful was he in allaying suspicion and hostility that Archbishop Flavian chose him to be his personal assistant. Under his tactful administration, many Uniates returned to the Orthodox confession.
Reports of his successful work reached the Synod, and a movement began to make him a bishop. By canon law, however, no monk can become bishop until he is thirty-three years old, but in this case, the Synod made an exception and consecrated him bishop of Lublin on October 19, 1897. After the consecration, he returned to Kholm for a year as vicar bishop of the Kholm Diocese.
On September 14, 1898, Tikhon was made bishop of the Aleutian Islands and Alaska, whose diocesan see was located in San Francisco. From 1899 to 1907, he remained in the United States with only one quick trip to Russia in those eight years.
When the news reached people in Kholm that their bishop was being transferred to an independent see of his own, riots broke out. He was forced to hold farewell services in each individual church, and street fighting occurred in an attempt to stop him from going. On the day of his actual departure, people threw themselves on the tracks to keep the train from leaving and had to be removed forcibly.
While Bishop Tikhon was en route to his new see, his young brother, who was accompanying him, died. Tikhon took the body back to Toropets for burial, thus fulfilling his father's dream.
Tikhon's years in the United States were not only extremely productive, as far as successful administration of his diocese was concerned, but for Tikhon personally, they were years of useful experience that served him well later on. Later in life, he mentioned the fact that his U.S. sojourn widened not only his ecclesiastical horizon but also his political outlook.
In all the recorded sermons and speeches, there is seldom any personal reference. Early in life, in his manner of living, and in his dealings with people, he completely effaced all thought of self. It is only in his first sermon in America, and perhaps because of his recent sad visit to Toropets with the body of his brother, that we find a reference to "my old mother in Russia." Only through this comment has it been possible to establish the fact that his mother survived the father and lived to see the four boys grown to manhood.
In 1905, because of the great increase of Orthodox parishes in America, chiefly under Tikhon's guidance, the American Mission was made into an archdiocese, and Tikhon was promoted to the rank of archbishop at the age of forty. The diocese was divided into two vicariates, one located in Alaska and one in Brooklyn, New York. A cathedral was built and completed in New York City on 97th Street, and the official see was removed there. Along with the St Nicholas Cathedral in New York, Tikhon established a theological seminary in Minneapolis, Minnesota, and the St Tikhon's Monastery in South Canaan, Pennsylvania. The number of parishes increased from fifteen to seventy in the United States, and all the parishes became self-supporting. Again, as in Kholm, Tikhon continued his missionary activities among the Uniates, and a large number returned to the Orthodox confession.
Although the renowned Konstantin Pobedonostsev was still chief procurator of the Holy Synod, Tikhon was called back from America only once to be a member of the Synod. As soon as the session was over, he returned to America and stayed until he was transferred to Yaroslavl' on January 25, 1907.
Tikhon's actions in Yaroslavl' at first created only amazement. He never refused to serve in the churches, monasteries, or even the smallest village parish churches. He constantly made trips to churches without any pomp or ceremony, examined minutely all the affairs of the church, and even climbed up to the church belfries to see the bells. Amazement soon turned to love, for with high and low, he maintained the same friendly manner, usually speaking kindly and always ready with a joke. Parish priests soon came to expect the archbishop at any time, arriving on foot without fanfare, examining books, discussing local problems, and remaining quick to notice all the details of the provincial church life.
In 1913, Tikhon was appointed archbishop of Vilnius and had to leave Yaroslavl'. The entire province was saddened, and at a grand farewell ceremony, he was made an honorary citizen of the city, the first time any bishop was ever so honored.
It was in Vilnius that Tikhon's former work with Roman Catholics and Uniates both in Kholm and in the United States stood him in good stead. The Vilnius Diocese was composed largely of Roman Catholics and Uniates. A further complication was the strong historical animosity existing between the Russian Orthodox and the Polish population. Here, the church was forced to display more pomp and ceremony to appeal to the Polish temperament, and such a role was difficult for a man of Tikhon's character. The local Polish population were chiefly members of the intelligentsia, quick to criticize and quick to be offended. The majority of them were Catholics and deeply distrustful of Russian Orthodoxy. Tikhon was unable to maintain the necessary formality while conducting services, but he then would shock many by being driven to the magnificent summer home for the archbishop in a simple carriage with only a small cap on his head. Around Trynopol, where the archbishop's home was located, was a section known as Calvary, which consisted of a series of Roman Catholic chapels marking the stations of the cross. Here it was Tikhon's wont to walk dressed only in the plain monk's frock and cap. Soon, the familiar figure was greeted on all sides by the Catholic priests and peasants, Jews, and Uniates, and a growing respect and liking grew up for the cheerful archbishop. However, this slow and constructive work of allaying distrust and building up united foundations, free of national and religious dissension, was soon interrupted by the outbreak of the World War I. Vilnius soon became a center of war activities, and within a few months the frontline passed over it.
At first, all the secular and religious institutions were removed to Moscow, and here Tikhon was transferred, bringing with him the most valuable of the church vessels and holy relics, but this proved too far from his diocese, so Tikhon moved to Dzisna, which was on the edge of the Vilnius Diocese.
From here Tikhon carried on extensive war work. His activities were at first with the refugees, but gradually they came to be centered with the soldiers at the front. He visited the front personally, conducted services, was caught under bombardment, and did such splendid work maintaining the morale of the soldiers that he was awarded a military order with swords for distinguished conduct.
During these war years, he frequently was called on to attend meetings of the Synod, and in December 1915 he was sent to Tobolsk to investigate the complex affair of Bishop Varnava's local glorification of St John of Tobolsk, which was not sanctioned by the Synod. After the February Revolution of 1917, in March of that year, Vladimir L'vov became chief procurator of the Holy Synod. In the first meeting in March 1917, at his suggestion, a Synod appeal was issued, which spoke of the Revolution as the "will of God" and begged that all dissentions should be set aside, all quarrels ended, and the war successfully persecuted under the Provisional Government, which would work for the good of Russia. Prayers were changed, and mention of the emperor was replaced by the "right-believing Provisional Government." Friction became so strong that L'vov — asserting his power as chief procurator — dismissed the Synod in April 1917 and called a new one, which retained only two old members, Archbishop Sergius (Stragorodsky) of Vladimir and Archbishop Platon (Rozhdestvensky), Exarch of Georgia.
With the abdication of the tsar, a period of ecclesiastical revolutionary activity swept up some of the lower clergy who were eager to settle scores with unpopular bishops. Things became so chaotic that the Synod adopted a rule declaring that the bishop should be elected by the clergy and laymen of the diocese. In actual fact, most bishops were reelected, but although Moscow had been sent Bishop Joasaph by Synod appointment to replace Metropolitan Makary (Nevsky), who was dismissed by L'vov, the people of Moscow decided to elect their own metropolitan. A delegation of clergy and laymen were sent to Petrograd to investigate the records of possible candidates and departed with a long list. Tikhon was almost an unknown personality to the Moscow people, so it was a complete surprise to all when he received the highest number of ballots at the official election, which was held before the miraculous Vladimir icon of the Virgin in the Dormition Cathedral in Moscow.
Almost immediately, it became known that the new metropolitan would officiate in any church, so he was besieged on all sides with invitations. To the great amazement of all, when the service was over, Tikhon gladly visited the parishioners in their homes, no matter how small or humble they might be. Soon, his black-clad figure became a familiar sight to the Moscow citizens, and official reverence was replaced with warm personal love.
CHAPTER 2Revival of the Patriarchate
The decision to call an All-Russian Council had been taken by Emperor Nicholas II after the Revolution of 1905–1906. Serious preparatory work was accomplished. The question of the restoration of the patriarchate seemed to become the central subject of the council. After the Revolution of 1917, the restoration of the patriarchate became imminent. A special committee was formed to prepare the election of the council and to make all the necessary arrangements.
The new metropolitan of Moscow was a member of this committee and was specifically charged with arranging the reception and housing of all the members who would attend the council. More than sixty bishops were expected, and Tikhon personally visited all the nearby monasteries and checked the accommodations. He also decided where the various meetings were to be held and which churches would be used. It was not until late July 1917 that the elections began, for the actual request for voting was not issued until July 15. Two clergy delegates and three laymen were selected from each diocese by indirect elections. Delegates also were sent from some monasteries, the four academies, military corps, and universities. Additionally, all bishops who were members of the preconciliar committee were considered ex-officio members.
(Continues...)
Excerpted from Chosen for His People by Jane Swan. Copyright © 2015 Holy Trinity Monastery. Excerpted by permission of Holy Trinity Publications.
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Table of Contents
Contents
Preface by Scott M. Kenworthy,1. Years of Preparation,
2. Revival of the Patriarchate,
3. 1917 to the Famine,
4. Attacks from Within and Without,
5. The Release,
6. The Will,
Notes,
Bibliography,
Additional Bibliography (Scott M. Kenworthy),
Index,