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Accompanied by a huge throng of pilgrims such as had never been seen before in Tobolsk, the procession returned to the Cathedral at 5 p. It is not difficult to understand that such an event as the Glorification of Saint John of Tobolsk would have a profound effect on anyone — but perhaps even moreso a young monk zealous for the Orthodox Faith.

The sources uniformly state that after his graduation from the Moscow Theological Academy in , he taught at spiritual and educational institutions and was a preacher at the Oboyan Monastery of the Sign.

FORGED IN FIRE: A Day in the Life of a Seminarian

It does not seem too far-fetched to assume that his previous teaching assignments led to a teaching assignment at the Oboyan Seminary. The Monastery also owned a mill and meadow lands on the river. All the monastery buildings were constructed of wood.

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In and , fires destroyed all the monastery buildings, and by , the brotherhood of some 30 monks had moved temporarily to the Saint Nicholas Monastery in Belgorod, due to yet another catastrophic fire. The Oboyan Monastery soon was reconstructed, and by had two stone churches, the Church of the Kursk Icon of the Sign, and a church dedicated to Saint John the Forerunner. His nephew, Archimandrite Narkiss Kvetka , was Abbot in the midth century.

The Oboyan Theological Seminary was founded at the Monastery in Construction projects and land grants of the 19th century brought the Monastery to its appearance familiar in the early 20th century. From to , the Rector of the Seminary was Hieromonk Damian Voskresensky, date of death unknown, sometime after , ascetic and future Archbishop of Kursk and New Hieromartyr of Russia.

From to , the Rector was Archimandrite German Kosolapov, shot in , who, like his predecessor, went on to become a Bishop of Volsk, Vicar of the Saratov Diocese and was martyred by the Bolsheviks. The Seminary was closed in ; Hieromonk Feodosy remained in the brotherhood of the Oboyan Monastery until , when he became a chaplain in the Volunteer White Army. There are two distinct possibilities regarding his path out of Russia.

He could have left Oboyan with Hieromonk Feodosy Samoilovich when the latter became a chaplain with the Volunteer Army in Vladyka Ioasaph left fairly complete memoirs of that period, however, and there was no mention of the future Bishop Nikolai. Vladyka Feofan stopped at the Oboyan Monastery to allow the brotherhood to venerate the Icon. As none of the sources specify any dates of ordination to the diaconate or priesthood for Bishop Nikolai, he could possibly have been one of those four hierodeacons. Obviously, by that time he must have been ordained to the priesthood. As things sometimes go, the tragedy of Russia had in a way been a blessing for Serbia.

Vladika : The Life of Antony Khrapovitsky. Metropolitan of Kiev

Russian monastics also helped revitalize Serbian monasticism, both male and female. Although the Kingdom had drawn its own borders at the time of its establishment, the final map of Yugoslavia was agreed upon in Paris, with some later alterations. The area known as Macedonia, and inhabited by those who identified themselves as Macedonians, had been split by the Bucharest Treaty of that ended the Balkan Wars, and the Parish Peace Conference basically went along with the partition, with a few small alterations.

Bitola was located in Vardar Macedonia. Those in the Ottoman Empire had been under the jurisdiction of the Patriarchate of Constantinople; those who had lived within Bulgaria were under the jurisdiction of the Bulgarian Orthodox Church.

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Neither group desired a change in their Church jurisdictional situation. The Serbian Orthodox Church regained its unity and re-established its Patriarchate in The Seminary in Bitola was founded to educate clergy to assist in the transition of the Macedonians into the Serbian Orthodox Church. Just like his three fellow instructors, Archimandrite Nikolai was well known for his great care for his students, and was greatly beloved by them.

During the meetings of the Hierarchical Council, questions came up in relation to the wide autonomy enjoyed by the Western European Diocese. He had acknowledged the Council of Bishops as the highest administrative authority over the Russian Church abroad. Many in his entourage, however, were not kindly disposed towards Metropolitan Antony Khrapovitsky , nor were they kindly disposed to any sort of hierarchical authority over their activities.

Many of those exiled who claimed to be Orthodox held a variety of diverse opinions that, to be kind, can be said to have been outside the realm of traditional Orthodoxy. It is thus autonomous in regard to episcopal directives and the Orthodox hierarchy. Patriarch Tikhon refrained from approving either of these requests. They also asked Metropolitan Evlogy why he had gone ahead with opening the Saint Sergius Institute without the approval of the Council of Bishops, and why he had refused to provide the Council with a breakdown of the curriculum there, as well a list of faculty, as had been requested.

As a result, he was relieved of his position as head of his diocese. He subsequently requested to join, and was received into, the Patriarchate of Constantinople, along with his clergy and diocese.

Anthony (Khrapovitsky) of Kiev - OrthodoxWiki

Thus, he served as Exarch of the Patriarchates of Moscow and Constantinople simultaneously until his death on 08 Aug A few also left when Metropolitan Evlogy joined the Patriarchate of Constantinople — some staying under the jurisdiction of the Moscow Patriarchate, a few returning to the Church Abroad. When Metropolitan Evlogy re-joined the Moscow Patriarchate in , he brought 75 parishes with him.

Counting the parishes that left his jurisdiction, and considering the establishment of new parishes in the interim, it is probable that when Metropolitan Evlogy originally left the Russian Orthodox Church Outside of Russia, he took around 75 parishes with him. Less than half that number of parishes — roughly around 30 — stayed with the Russian Orthodox Church Outside of Russia when Metropolitan Evlogy left.

He also served as rector of the parish in London. In addition, I cannot understand why Metropolitan Evlogy, alone of all the diocesan hierarchs abroad, should continually have bad relations with the [ROCOR] Synod and threatens to make a schism he has written about this to me many times. All the other hierarchs — of Japan, of China and of Harbin, and I, who ruled the Finnish Church, have all voluntarily and peacefully submitted to the Councils and the Synod, although I, for example, was not bound to do this.

After all, Metropolitan Evlogy is the same as all the other diocesan hierarchs, and the whole of the Church Abroad has never been subject to him.

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He was given to rule only the abroad part of the Petrograd diocese, and nothing more [Russian parishes in Western Europe had always been under the jurisdiction of the Metropolitan of Petrograd; effectively, the hierarch of the Western European parishes was a Vicar of the Petrograd Diocese], and he can in no way be considered the head of the Church Abroad. The situation in London was rather unique. As far back as the early eighteenth century, Orthodox services had been served in London, when an embassy church was instituted, which had a long and colorful history.

The advent of Soviet power changed all this, as it did everywhere in the world where there were Russian churches.

With no more government support, the faithful had to become responsible for their own parish churches. In , the parish of the Dormition of the Mother of God was established, with nearly members. This parish was not only comprised of Russian emigres — quite a few were British, descendants of mixed marriages, those who had lived in Russia and returned home to England with wives and children. By law, all children of mixed marriages in Russia were to be raised in the Orthodox Faith.

Beginning in , services were held in the former Anglican church of Saint Philip the Apostle. By , Archbishop Seraphim Lukianov was the Rector of the parish.

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Archbishop Seraphim had been appointed as ruling bishop of the Diocese of Finland in A period of severe Russophobia set in; the Church in Finland was given autonomous status by Patriarch Tikhon in , but this was not acceptable to the Finns. They arranged autonomous status from the Patriarchate of Constantinople in In the spring of , Alexei Pavlovich Khrapovitsky graduated from the Saint Peterburg Academy, at the top of his class, and he received his degree.

Shortly before he graduated, after his family finally conceded that it was inevitable, Alexei Pavlovich was tonsured to be a monk in the Academy Chapel on 18 May, , and he was given the name Antony in honour of Saint Anthony the Roman of Novgorod. The Hieromonk Antony Khrapovitsky was then assigned to remain at the Saint Petersburg Academy as part of the teaching staff. In this capacity, through his personal example, he began to implement the changes in the content and in the style of teaching.

In , Hieromonk Antony was again assigned to serve as an instructor at the Saint Petersburg Academy in the department of Old Testament Studies. In , as a result of reworking his dissertation, the Hieromonk Antony was awarded the degree of Master of Theology. In and , he taught a course on introduction to theological sciences. At about the same time, he became friends with Saint John of Kronstadt.

In , the Hieromonk Antony Khrapovitsky was appointed to serve as rector of the Saint Petersburg Theological Academy, and he was elevated to the dignity of archimandrite. In , he was assigned to serve as the rector of the Moscow Theological Academy. This time marked his blossoming as a theologian, and in his reforming method of teaching. He also met Lev N Tolstoy , whom he frequently attempted to bring back into the Church by critiquing his religious and philosophical ideas. His position on supporting monastic tonsure for academy graduates put Archimandrite Antony into conflict with Metropolitan Sergius Lyapidevsky of Moscow.

On 14 July, , Bishop Antony Khrapovitsky was transferred to Ufa and he became Bishop of Ufa and Menzelinsk this was long before the establishment of the current republics in the East. Because many residents of the Ufa province were Muslim , Bishop Anthony worked on supporting and developing missionary efforts in his diocese.

Antony (Khrapovitsky) - Wikipedia

The energetic bishop worked to restore canonical order in the diocese by ending simony and bribery, and by promoting liturgical order and love towards the flock of Christ. Bishop Antony was very firmly opposed to the "pogroms" mob attacks, particularly against Jewish people which were occurring during his time. On another occasion, when a mob of pogromists was marching against a local synagogue.

Metropolitan Antony drove his carriage into the path of the surging mob. Placing himself between the mob and the synagogue, he censured the crowd for their intended crime. Because of his active intervention, such pogroms virtually ceased in this region. With seminary teachers, In , Archbishop Antony headed a committee that had the responsibility of examining the Kyiv Theological Academy.

This is, however, not yet substantiated. In , Archbishop Antony was also assigned to serve as a member of the Imperial State Council. In , he was assigned to serve as a member of the Holy Synod. He was given the responsibility to work on preparing for a Local Council of the Russian Church. In this context, he responded to the questionnaire of Russian bishops by calling for the restoration of the patriarchy and the reform of theological education and other reforms in Church administration. After the revolution in February, , Archbishop Antony was forced to ask for retirement because of poor relations with the new authorities in his area and because of the discontent of certain members of the clergy in his diocese.

This book later produced many arguments amongst Orthodox theologians. In August, , he was again elected to be Archbishop of Kharkiv and Akhtyr by the Diocesan council of Kharkiv, and he was thus assigned to serve.