This is the publication of a letter from Soviet believers about persecutions of the monks of Pochaev Lavra, Ukraine. This letter is preserved in the Keston Center for Religion Politics and Society at Baylor University, Texas, USA, earlier in the Keston Institute (Oxford, UK). This document reached the West in 1964 and played an important role in spreading the information about antireligious assaults in the USSR in the years of the Khrushchev rule and particularly in the establishment of the Keston Institute in 1969. The publication is accompanied with an introductory note that places the document within the Cold War "religious front" context, and reference commentaries.

Keywords: Cold War, Keston Institute, Michael Bourdeaux, USSR, Khrushchev's antireligious campaign, Russian Orthodox Church, the Pochaev Lavra, "epistolary revolution".

In 1969, the Center for the Study of Religion and Communism, one of the oldest and most authoritative organizations in the West dealing with the problem of religious persecution in the USSR, began its activity. The history of this organization1, which was criticized by Soviet and Eastern European propaganda-

Shlikhta N. How to establish an "Anti-Soviet Organization": on the History of the Keston Institute and letters of believers from Pochaev. Gosudarstvo, religiya, tserkva v Rossii i za rubezhom [State, Religion, Church in Russia and Abroad]. 2017. N 1. pp. 244-268.

Shlikhta, Natalia (2017) "How to Establish an 'Anti-Soviet Organization'? History of the Keston Institute and a Letter of Orthodox Believers from the Pochaev Lavra", Gosudarstvo, religiia, tserkov' v Rossii i za rubezhom 35(1): 244-268.

1. The Center was renamed Keston College in 1974 (based on its location in the village of Keston near Oxford, Great Britain), and in 1994 - the Keston Institute. For a brief history of the organization, see: Strieker, G., Sawatsky, W. (2003) "Postscript-Keston Institute in Transition", Occasional Papers on Religion in Eastern

page 244
The war between the Russian Government and the special services, which is inextricably linked in their worldview with both "American imperialism" and "Ukrainian uniate nationalists"2, began with an Anglican priest and... a letter from Orthodox believers in defense of Pochaev.

The founder of the Keston Institute, Michael Burdo, believes that his entire fate and future activities were predetermined by two unrelated events. The first was in 1952, when he missed a German language exam due to toothache, which prevented him from pursuing a career as a translator in West Germany; studying Russian in such circumstances was attractive, given the realities of the Cold War.3 He calls the second a "coincidence", a "miracle": "What happened to me in Moscow in 1964 was so incredible that no science fiction writer would have dared to invent such a thing" 4.

The story of how in August 1964 in Moscow Burdo met Christian women who gave him a letter about the persecution of believers and monks in the Pochaev Holy Dormition Lavra is a canonized part of the official history of the Keston Institute. Since this story is found in various sources with some variations, 5 here it is presented in the original presentation of Bourdeau in the book " Truly Risen: Lessons of Faith from the USSR "(1983).

In early 1964, Michael Bourdeau, by then the author of the unpublished book Opium for the People: The Christian Religion in the USSR, written after his first trip to Moscow in 1959-

Europe 23(3) Article 6 [http://digitalcommons.georgefox.edu/ree/vol23/iss3/6, accessed on 30.10.2016].

2. Dmitruk K. E. Uniate Crusaders: yesterday and today. Moscow: Politizdat Publ., 1988, p. 331.

3. Bourdeaux, M. (1983) Risen Indeed: Lessons in Faith from the USSR, pp. 1-3. London: Darton, Longman and Todd; New York: St Vladimir's Seminary Press.

4. Ibid., p. 1.

5. См. например: The Free Library. S.v. "Voice for the unheard believer: an unexpected chance to study in Russia led to Michael Bourdeaux becoming an authority on the Church under communism..." [https://www.thefreelibrary.com/Voice+for+the+unheard+believer%3a+an+unexpected+chan ce+to+study+in...- a030125394, accessed on 27.10.2016]; Denen K. "Spreading the truth is a very dangerous business, especially when the state is based on lies" / / Religion and Law. 2003. N 4. [http://archive.is/TID5e, accessed 2.11.2016]; also see the article by April L. French in this issue of the journal "State, Religion, Church".

page 245
1960 6, received a letter. A short note from his Oxford teacher, Dr. Nikolai Zernov, explained what was in the envelope: an English translation of a letter from " Ukrainian Christians from Pochaev." The letter came to him from a schoolteacher in Paris who had just returned from Moscow. Zernov was not sure of the authenticity of the document, however, he translated it into English and forwarded it to Bourdeau, knowing his interest in problems7. The letter, which painted an apocalyptic picture of the persecution of believers and monks in the USSR, was signed with two female names "Barabbas and Pronina".

Bourdeau's logical desire to visit the Soviet Union again was realized first in April, and then in August. It was then that he met two women who recognized him as a foreigner and called him to follow them. They took him to an old wooden house on the outskirts of Moscow, where another woman was waiting for them. There, an embarrassed Englishman confessed that he knew about anti-religious persecution in the USSR and expressed an unclear desire to help the believers in some way. Let us take the liberty of quoting the following dialogue, as Bourdeau remembered it.

"... but why exactly did you come? " a third woman, the owner of the apartment, asked.

"I got the document..."

"What document?"

"He's from the Ukraine, from Pochaev, sent through a schoolteacher from Paris."

"Who wrote it?"

"Two women...Barabbas and - oh, yes-Pronina."

Suddenly there was complete silence. I wondered if I'd said something too much. And then a deep sob from the third woman: "My guests... this is Theodosius Barrabas."

"Yes, I wrote this appeal. And Pronina, she also signed it. When we wrote it, we came to Moscow, 1,300 km away, to find a foreigner. We searched unsuccessfully for days and finally we met a French schoolteacher who spoke Russian. She took the letter... It's been six months since we came to Moscow

6. For details on the initial stage of exchange programs between the USSR and Western countries, see: Engerman, D. C. Know Your Enemy: The Rise and Fall of America's Soviet Experts, pp. 86-93. Oxford: Oxford University Press, 2011.

7. Bourdeaux, M. (1983) Risen Indeed, p. 5.

page 246
for the last time. But so much has happened since then. It's getting worse and worse. They put our monks in psychiatric prisons. We wrote some new letters, and the monks themselves also wrote them. We came here today to find another foreigner. " 8
They handed him a new, now original letter describing the increased persecution at the Pochaev Lavra and across the country: the letter that laid the foundation for the Keston Institute's samizdat collection, which we publish on these pages. This meeting and letter, by his own admission, determined the future of Michael Bourdeau; and the establishment of an organization that would "respond to the needs of millions of suffering Christians"9 was now only a matter of time.

* * *

Monasteries became one of the main targets of Khrushchev's anti-religious campaign. It was from the attack on them that this new stage in relations between the Soviet state and the Orthodox Church began. The decree of the Council of Ministers of the USSR No. 1159 of October 16, 1958 "On monasteries in the USSR "was supplemented by the resolution of the Central Committee of the CPSU of November 28, 1958 "On measures to stop pilgrimage to the so-called"holy places"". Monasteries with their numerous " holy places "as vivid objects of" material (visible) Christianity "(as defined by Colin mcdunnell10) marked the geography of the spread of religion in the" non-religious " Soviet expanses, which in no way could be tolerated by the Khrushchev leadership.

The figures eloquently show how successful the fight against these "hotbeds of obscurantism" was on the territory of the Ukrainian SSR. If in the year of the beginning of the anti - religious campaign-1958 - there were both men's and 30 women's monasteries operating on the territory of the republic, then as of 1964-2 men's

8. Ibid., pp. 8-9.

9. Bourdeaux, M. (1983) Risen Indeed., p. 9; Bourdeaux, M. (1969) Patriarch and Prophets: Persecution of the Russian Orthodox Church Today, p. 15. London: Macmillan.

10. McDannell, C. (1995) Material Christianity: Religion and Popular Culture in America. New Haven-London: Yale University Press.

page 247
and 7 nunneries 11. The two active male monasteries remained the Holy Dormition Monastery in Odessa (where the Patriarch's summer residence was located) and the Holy Dormition Pochaev Lavra. Attempts to close the latter were first made back in 1959.12 However, despite all the persistence and the entire arsenal of tools at the disposal of the fighters against religion, which even the cradle of Eastern Christianity - the Kiev-Pechersk Lavra, closed in 1961 - could not resist, the Pochaev Lavra continued to operate.

One of the reasons, of course, was the strategic location of the Lavra. Her "great historical achievements" as "the great bulwark of Orthodoxy... on the western borders of our Fatherland " (from the letter of Archbishop Makariy (Oksiyuk) of Lviv-Ternopil and Mukachevo-Uzhgorod addressed to Patriarch Alexy (Simansky) dated April 2, 1949,13) were constantly articulated by the leadership of the Moscow Patriarchate.14 This argument was rather favorably perceived by the leadership of the atheist state, based on the absolute importance of the struggle against "uniatism" = "Ukrainian bourgeois nationalism" in the USSR.

An equally important reason was the campaign of believers in its defense and, above all, the tactics they chose. Disregarding all the unspoken agreements between the Soviet government and its people, which provided no other way to solve the problems of the latter, but only through an appeal to the favor and justice of the former, they turned their eyes to " mi-

11. Более детальную статистику см.: Шліхта Н. Церква тих, хто вижив. Радянська Україна, середина 1940-х - початок 1970-х рр. Харків: Акта, 2011. С. 57.

12. Ibid., pp. 166-170.

13. Letters of Patriarch Alexy I to the Council for the Affairs of the Russian Orthodox Church under the Council of People's Commissars - Council of Ministers of the USSR, 1945-1970. Vol. 1: Letters of Patriarch Alexy I to the Council for the Affairs of the Russian Orthodox Church under the Council of People's Commissars - Council of Ministers of the USSR, 1945-1953. Moscow: ROSSPEN, 2009, p. 448.

14. See, for example, articles in defense of the Lavra on the pages of the "Journal of the Moscow Patriarchate": Shapovalova A. The Triumph of Orthodoxy / / ZHMP. 1946. N 10. pp. 34-43; Innokentiy (archimandrite). In the Pochaev Lavra / / ZhMP. 1953. N 7. Pp. 46-47; Also his. Svyato-Uspenskaya Pochayevskaya Lavra in the fight against Catholicism / / ZhMP. 1953. N 10. pp. 28-32; Babich V. (prot.). Celebration in the Pochaev Lavra / / ZHMP. 1956. N 11. pp. 12-13; Also his. Holiday in the Pochaev monastery / / ZHMP. 1965. N 11. pp. 13-15.

page 248
public awareness"15. Their letters, depicting terrible persecutions and containing requests to protect Soviet believers from their own legitimate authorities, had minimal chances of crossing the Soviet border. And yet, in various ways (one of which is described on these pages), many people came to the West and received quite a wide response thanks to religious samizdat16. It was precisely because of this publicity abroad that the campaign was crowned with success, because the Lavra was never closed.

* * *

The specific history reconstructed in these pages raises a number of important research questions. To what extent did the" opening up " of the Soviet Union to foreigners since the late 1950s (as well as the West to Soviet citizens) destroy the information vacuum and facilitate the establishment of unofficial information flows? How was the image of the West as an enemy imposed by Soviet propaganda already transformed in the minds of certain categories of Soviet citizens, including believers, into the image of an ally, someone who can and is authorized to protect against the lawlessness of their own power? How did the communication between believers in different regions and republics of the USSR take place? As a result, can / should consideration of the letters of believers to the "world community" contribute to clarifying the concept of the "epistolary revolution" in the USSR, which researchers usually refer to as 1968? 17

The published document is kept in the archives of the Keston Center for the Study of Religious Politics and Society (University).

15. Nadezhda Belyakova believes that the growth of appeals of believers of the USSR to international authorities was observed in the context of the signing of the Helsinki Final Act of 1975 and the adoption of the new Soviet Constitution of 1977 (Belyakova, N. (2016) 'We Ask You to Put an End to Lawlessness...' Soviet Believers Letters of 1960-1980s as a Form of Communication with the Government", Procedia - Social and Behavioral Sciences 236: 310-314). Our example points to a much earlier turn.

16. A selection of such letters, for example, was published in the Ukrainian samizdat in the 1980s: Мартирологія Українських Церков: У 4-х т. Toronto-Baltimore: "Смолоскип", 1987. Т. 1: Українська Православна Церква: Документи, матеріали, християнський самвидав України. С. 813-857.

17. See for example: Daniel A. 1968 in Moscow: the beginning // An inviolable supply. Debates about politics and culture. 2008. N 4 (60).

page 249
Baylor, Texas, USA). It was previously published in the religious samizdat magazine "Sowing" for January 7, 1965 (p. 4-7) and in an English translation by Michael Bourdeau 18. The Keston Archive contains another letter from one of its authors - Theodosius Barrabas, 19-but we do not have any additional information about her or Anastasia Pronina.

The text is printed from a typewritten copy. Stylistic, spelling, and syntactic features of the document are fully preserved. Publication of the document is accompanied by reference comments.

With. 1

To the Eastern Patriarchs of Jerusalem, Antioch, Constantinople and others, and to the United Nations

From Orthodox Christians of all Russia.

A request.

Due to the fact that our godless communists have raised up a terrible persecution of the Orthodox church, true pastors, monks and believers, and they want to build their communism on the tombs of the believing people. We want to briefly describe all the horrors that godless people are now doing in Orthodox Russia washed by the sacred waters of the Dnieper River by our ancestor Vladimir who baptized us all and delivered us from eternal darkness removing from us by baptism the ancestral sin of Adam and Eve and opened the door to the Kingdom of Heaven. These same godless communists, sitting in the darkness of godlessness, destroying their souls forever by force of violence and all sorts of repressions, want to destroy our souls and our children using all sorts of cunning secret tricks to prevent the baptized people from entering the Kingdom of Heaven, but they are deeply mistaken, in the crucible of heavy suffering the Orthodox faith is strengthened and multiplied. On the radio and in newspapers and all over the Soviet Union, they talk about peace, representatives from the Communist government go abroad, they fight as if for peace, in order to avert a nuclear war.

18. Bourdeaux, M. (1969) Patriarch and Prophets, pp. 170-177.

19. Barrabas F. Petition, 1964 / / Archive of Samizdat. N 720. P. 5.

page 250
war and save all of humanity from death. But this peace is only in the language of the godless communists, on the contrary, they have raised a terrible war with the Orthodox believers, using violence with great success, closing monasteries, churches, destroying holy healing springs to the detriment of the desire of us believers. According to the Soviet laws of the Constitution 20 and decree 21 in broschur the communist party and the Soviet government On Religion and the Church Moscow edition for 1961, 22 this is the basic law in the Soviet Union signed by Lenin for all godless communists go as they speak loudly according to the precepts of Lenin, but they have in their language Lenin,

P. 2

but in fact, the cases of Stalin, whom they themselves condemned, say that he killed many innocent people, although a little quieter. According to Soviet laws, the constitution and decree state that the church is separated from the state, and in fact the state authorities have completely taken over the church. For two years now, our money has been deposited in the bank and the local authorities manage the church's money. All priests are put on very low paid salaries, despite the fact that churches have large incomes. It is forbidden by the authorities to baptize children older than one and a half to two years, if the child is older than two years, they must be sent home unbaptized 24. To baptize the child

20. Article 124 of the Stalinist Constitution of 1936 prescribed: "Freedom of religious worship and freedom of anti-religious propaganda are recognized for all citizens" - and therefore, from the point of view of believers, it made it possible to legally justify the right of the Church to exist in the USSR.

21. Here and further, we are talking about the Decree on the separation of church from State and School from Church, adopted by the Council of People's Commissars of the RSFSR on January 23, 1918, which laid the legal foundations for the existence of the Church in the USSR. It became invalid in 1990.

22. We are talking about the publication: The Communist Party and the Soviet Government on Religion and the Church: A collection. 2nd ed. Moscow: Gospolitizdat, 1961, 112 p.

23. Since the mid-1950s, the clergy began to be transferred to a fixed salary (traditional was the economic dependence of the priest on serving the liturgy and performing rites, for which he received monetary or other remuneration from the faithful). Until the end of the decade, this was the only permitted practice.

24. Indirect evidence in the reports of the commissioners indicates that the directive documents prohibiting the baptism of anyone other than infants were adopted in 1963 by the Central State Archive of the Highest Authorities and Administration of Ukraine (TsGAVO). F. 4648. Op. 1. D. 407. L. 74.

page 251
it is necessary that the mother, father, godfather and godfather come, write an application to the church council with a request to baptize the child and must have a passport with them, without an application and without a passport it is impossible to baptize the child. Give addresses and records to the commissioner at the end of the month 25. If parents come from other districts or regions, you can't send them home unbaptized to be baptized. At epiphany, check everyone's documents and passports. In church, children should not be taken or given Communion except for babies brought in their arms, the atheists-communists gave a decree to directly expel children from the church. Only parents should bring babies in their arms to the church.

A priest must leave for burial only with the written permission of the district executive committee or city council, and the district executive committee and City Council do not give such permission. Funeral services are held only with the permission of the district executive committee or City Council and only in the cemetery near the grave, in winter and summer, and the priest is not allowed to go to the deceased's home 26. Plate collection has been canceled in Belarus and other regions, as this is considered extortion by godless communists, but you need to put a mug in the middle of the church and let conscious believers throw money there. You can't raise money for the needs of the church, just let them throw it in a mug. Don't give money to choirs let them be amateur 27. Give more money to the Mira 28 foundation, and with this money they build movie theaters for themselves. Repair of churches

25. We are talking about the mandatory registration of all rites - including baptisms-in the so-called receipt book, indicating the passport data of those who performed the service. The demands of the atheist authorities were legitimized by Patriarchal circular No. 1917 of December 22, 1964. Oo Eshliman and Yakunin wrote about the disastrous consequences in their" Open Letter " to Patriarch Alexy of November 21, 1965: a priest became "an informer against someone who entrusted himself to the protection of the Mother Church." Central State Archive of Public Associations of Ukraine (TSAOOO). F. 1. Op. 31. d. 2972. L. 8.

26. The Church's response to these attempts to make the funeral rite virtually impossible has been the proliferation of absentee funerals. Об этом см.: Шліхта Н. Церква тих, хто вижив. С. 183-185.

27. In parallel, Resolution No. 263 of the Council of Ministers of the USSR of 16 March 1961 "On strengthening Control over the Implementation of Legislation on Cults" increased taxation of choristers and conductors of church choirs to the level of taxation of clergy - 81% of income. GARF. F. 6991. Op. 2. D. 302. L. 26.

28. The Soviet Peace Fund operated from April 1961, immediately becoming a mandatory deduction from the income of the Church and its ministers.

page 252
P. 3

monasteries are forbidden. After each service, giving money to the bank is people's money and cannot be kept in the church. Reduce the salaries of priests, and if they are dissatisfied with this, then let them change their profession. A priest has no right to interfere in church affairs; in their opinion, they are hired people.29 For violating these rules, certificates will be taken away and priests will be removed from the registration of the church community and even tried. District and village commissions of atheist communists are organized to monitor churches and clergy and believers.30 The priest must serve the liturgy in summer until 10 am, and in winter until 12 pm, performing all the trebs, so that the service has to start at 5-6 am without people to finish the liturgy on time 31. There were cases when the church was closed for three months for 15-20 minutes of extending the service. These are the circumstances under which a priest should serve and the faithful people should support the church. This year, on Easter, vigilantes stood in all cities and villages and did not allow anyone entering the church for the Easter service. In the town of Slonim, Grodno region, at a distance of 12 km from the Zhirovitsky monastery32 On Easter night, the vigilantes stood near the temple and tried to prevent the young people who wanted to enter the temple, but the faithful made a vigilant guard and guarded the Holy Sepulchre where the shroud lay, and so these barbarians did not succeed in blaspheming the Holy sepulchre.-

29. Directive documents of both state and ecclesiastical authorities, adopted in 1961, prescribed the status of a priest as an employee of the parish: Resolution of the Council of Ministers of the USSR No. 263 of March 16, resolution of the Holy Synod of April 18, decision of the Council of Bishops of the Russian Orthodox Church of July 18. Об этом см.: Шліхта Н. Церква тих, хто вижив. С. 102-105.

30. These are so-called public commissions for promoting the observance of legislation on cults. Such commissions have been operating situationally since the beginning of the Khrushchev anti-religious campaign at the level of local initiatives, and for the first time received regulatory status by the Decree of the Council of Ministers of the USSR No. 263 of March 16, 1961 "On strengthening control over the implementation of Legislation on Cults".

31. The earliest church document prescribing such restrictions (at that time it concerned the celebration of the Liturgy in rural areas during agricultural work) was the patriarchal resolution of June 8, 1948 TsGAVO F. 4648. Op. 1. D. 32. L. 14.

32. We are talking about the Holy Dormition Zhirovichi Monastery, located in the village of Zhirovichi in the Slonim district of the Grodno region. The monastery is the only one on the territory of the BSSR that survived the years of Khrushchev's anti-religious campaign.

page 253
the shield of our Lord Jesus Christ. Recently, we had to read an article in the Izvestia newspaper entitled "Twilight of the Gods" for April 28, 1964. This article of atheistic communists refutes foreign clergy and journalists, as if they slander Russia about the persecution of the Orthodox faith and the rapid closure of churches. If foreign clergy and journalists stand up for the Orthodox faith and churches and fight against our godless communists for Freedom of Conscience, we bow low to them and express our heartfelt gratitude that they show us sinners the love of Christ commanded by our Lord Jesus Christ Himself, and with this Love of Christ they lift up our souls that are exhausted from the struggle

With. 4

spiritual powers. In the article Twilight of the Gods, godless communists call foreign clergy and journalists slanderers, and on the contrary, not foreign clergy and journalists slanderers, but on the contrary, our eloquent metropolitans wolves in sheep's clothing members of the spiritual synod in the person of Pimen 33 and Nicodemus, 34 who refute the truth of the terrible persecution and the rapid closure of churches and monasteries in which there is no fear of God, they they do not think that for slander and lies, and for closing churches and monasteries, they will face eternal fire. From all this, foreign clergy and journalists should see what kind of pastors we have.

In a short time at the beginning of this year, in addition to Belarus and Ukraine, 2 thousand churches were closed. Hundreds of Orthodox believers come to the Patriarchate every day, sit in the government for two months in Moscow so that the government and the Patriarchate forbid local authorities to close churches and monasteries, but all complaints remain in oblivion and without any satisfaction of our request.

Even where there is a great pressure on religion and a great success in shutting down government officials are encouraged there as well as in Belarus Commissioner Kavdaev 36

33. Metropolitan Pimen (Izvekov) - in 1960-1961 and in 1964-Manager of the affairs of the Moscow Patriarchate; active participant in the Bishops ' Council of the Russian Orthodox Church on June 18, 1961. Future Patriarch of Moscow and All Russia.

34. Nikodim (Rotov) - Metropolitan of Leningrad and Ladoga, since 1960 - Chairman of the Department for External Church Relations of the Moscow Patriarchate.

35. There may be a mistake, because the application contains this surname illegibly.

page 254
and Logvinenko received thanks from Kiev at the godless session for actively closing churches by force of repression and expelling school-age children from the church.

If Nicodemus and Pimen, members of the spiritual synod, deny that there is no persecution in us in Russia, then this is a lie and slander. The Orthodox faith, true pastors, monks and laity are under terrible persecution and mockery by the atheistic communists. In the truths of our pastors, most of their certificates have been taken away because they defended the Apostolic traditions and ecumenical councils, they are thrown overboard of the church and lead a wandering life, moreover, some of the exiled pastors have small children or they have a deep old age and they all have no shelter because they are thrown overboard of the church.

In addition, in the newspaper Izvestia for April 24, 1964 in the article " Twilight

With. 5

our eloquent metropolitans, members of the Spiritual Synod Nicodemus and Pimen, say that allegedly there are no arrests among the clergy, and why they are silent about the Pochaev monks who are already in prison for the third time because the Pochaev monks did not obey the local authorities to leave the lavra to break the vow given to God, to serve God, and not the World. For example, Father Apeliy, a subdeacon monk of the Pochaev Lavra, is now in prison for the third time, because he does not leave the lavra; the police attribute to him a violation of the passport regime. The first time he was sentenced to 6 months, the second time he was sentenced to one year, and now on January 23, 1964, Subdeacon Apelius was sentenced to two years of high-security prison.

Hieromonk Dionysius, also a monk of the Pochaev Lavra, was also sentenced on 23.1.64, together with Father Apelius, to one year of strict-regime prison for refusing to leave his lavra when he was being expelled from the lavra by the Pochaev militia. Squint 37 [?] [Moore?] Anatoly is a monastic name for him

36. We are talking about the act of removing a priest from registration by the regional representative of the Council for the Affairs of the Russian Orthodox Church, after which the priest lost the legal right to perform his duties.

37. There may be a mistake, because in the application this surname is written illegibly.

page 255
Subdeacon Andrey is a resident himself... Ten years ago, he entered the monastery of the Pochaev Holy Dormition Lavra because he did not listen to the Pochaev militia when the Pochaev militia expelled him and all the monks from the Pochaev Lavra in order to close the Pochaev Holy Dormition Lavra, he was sentenced to prison, with a term of one year in prison, after serving a prison sentence. then he returned to his abode. So on February 7, 1964, Subdeacon Andrey was taking a complaint to the United Nations about how the Pochaev police were driving monks and pilgrims from Pochaev, and he was taken off the bus to the mountains. Brody and put in prison for this complaint, after sitting for two weeks he was released and he again returned to the Pochaev Holy Dormition Lavra and so on February 7, 1964, the abbot of the Pochaev Holy Dormition Lavra, Abbot Bartholomew, was sent to the village Council for registration and before reaching the village Council, a car was already driven up and immediately he was sent to the village Council. arrested and sent by car, we don't know

P. 6

where. Where he stayed until the trial until July 13, 1964. On July 13, 1964, he was sentenced to three years in prison, serving time in high-security camps. Now let us describe the trial of Herodeacon Andrew. The judge who tried Herodeacon Andrew showed at the trial his contempt and persecution of the Orthodox-believing people and monks. The trial of Herodeacon Andrew took place in gor. Ternopil on the street Kotlyarevskogo house N 35. He was tried by the city court: at the head of the judge and prosecutor. When Herodeacon Andrew spoke at the trial, he demanded that he be tried by a Republican court from the mountains. Kiev, but the Ternopil prosecutor's office denied this request to T.- e did not grant his request, but they judged themselves as their lawlessness did not prompt them. The judge did not allow the defendant to speak at all if it concerned the attack of the police and druzhiniki on monks and worshippers from Pochaev, taking spiritual books, crosses, money and icons from the worshippers and expelling the worshippers from Pochaev, demanding a receipt from them that they would not appear in Pochaev again. The complaint written to the UN Organization was read in small excerpts that they added to find fault for the defendant. And the main thing that was stated in the complaint of Herodeacon Andrew about all the attacks of vigilantes and police on monks and breakdowns was not read even from the words

page 256
the judge was told that this was all slander, which Herodeacon Andrew wrote in his complaint. If monks and worshippers were expelled from Pochaev and all kinds of reprisals were carried out, the judge said that this was not a pogrom, but not tact. If the vigilantes and the police beat up breakdowns expelling them from Pochaev who do not obey them, then the court does not judge them, but rather encourages them, and if Herodeacon Andrey called them bandits, then the judge prosecutor and assessors gave him three years for these words. The head of the passport office, m-chka Pochaeva, when speaking at the trial, said that these pogroms and persecutions did not exist, and this was all slander, so the judge believed him in everything, but did not allow Herodacon Andrey to speak for justification.

When Golubova speaks at the trial she betrays believers and leads them everywhere

With. 7

the police and vigilantes indicate to them what house they are in, it was said that our task is to fight the believers and we will exhaust them morally, so that they would refuse to visit the Pochaev Lavra. The head of the squad Maksimyuk also spoke at the trial that the main center of obscurantism is located in Pochaev in the Holy Dormition Lavra and our task is to fight this obscurantism and morally destroy the believing people. If the vigilantes and the police take away icons, crosses and spiritual books from believers, then in their opinion this is not considered robbery. Who was at the trial of the Orthodox believers they were all photographed as their faces and from the back. Some believers wanted to speak in defense of the accused at the trial, but the judge did not allow them to speak. Polomnik Veremiychuk Grigory Petrovich disabled person of the 2nd group living in the mountains. Baku 17-ya Zavokzalnaya St. building N 57-a wanted to speak at the trial as a witness and say how he was beaten in the Pochaev Holy Dormition Lavra, he was recorded as a witness, but when he was called to the trial and he came to the trial with a wooden cross in his hands, the judge immediately kicked him out of the courtroom and did not give him talk.

Now let's describe how the Pochaevskaya police and vigilantes beat up Grigory Petrovich Veremeichuk. We write his exact words: In 1962, he came to pray at the Pochaev Holy Dormition Lavra and went to a hotel to spend the night. The Pochaev vigilantes took Legai from the hotel and took him to the police station.

page 257
The police took away his cross and documents. On the second day Veremeychuk Grigory went for the selected cross and documents to the assistant on duty, he began to beat him stuffed and released. After a couple of days, they took him back to the police for a second time, held him for two days, his case was transferred to the court, but the court did not judge him, but offered him to leave Pochaev, demanding that he would not come to Pochaev again, then after releasing him, he returned again to the Pochaev Lavra and spent the night near the Assumption Cathedral in Moscow. The Lavra. At a little after two o'clock in the morning the petty officer

With. 8

Pochaev police together with the assistant, drunks began to take away believers from the monastery compound and who spent the night near the Assumption Cathedral, where he was caught and when the believers began to shout when they were taken away: Veremeychuk began to tell the drunk police that you are doing drunk things. Then the police brought people in white coats to the territory of the Lavra and they began to beat Veremeychuk and other believers, and after the beatings they took them to the police and the police drove all the breakdowns out of Pochaev. At the Assumption Week on Saturday, all the monks were taken away, including Veremeychuk, who was offered to give a receipt for leaving Pochaev, but he refused to give a receipt for leaving Pochaev and was released at half past eleven at night.

Zaboborina Natalia Ivanovna living in the mountains. Tula Oktyabrskaya str. building N 38 sq. 12. Building 1. Disabled person of the 2nd group came to Pochaev on a pilgrimage. In 1963, a month does not remember went with one of the believers polomnikom in one asked to spend the night and at this time they were followed by a vigilante his last name she does not know and says you are under arrest you will not go anywhere, now I will send you a car and he poshol. The burglar who was with me immediately followed the vigilante, but the vigilante saw him leaving and caught up with him on a bicycle and began to beat him with a suitcase that was in the hands of the burglar. After the vigilante stuffed polomnik with a suitcase and sent him to a psychiatric hospital of a completely mentally healthy person. In the evening in June 1964, I came to the residents of Pochaev and asked to spend the night, but then one policeman and two vigilantes came after me, and after that the hostess was tried and the court awarded the hostess a fine of 10 rubles. In the autumn of 1963, Natalia Zaboborina also visited the Pochaev monastery. She had a bad arm,

page 258
where doctors ordered amputation of the arm. With this sick hand Zaboborina barely alive at a high temperature came to the Pochaev Svyatoupensky Lavra to treat the hand and then she just arrived, she was immediately taken to the police and that day she was taken to the police twice, despite her heavy condition

P. 9

health status. The police asked her why you came here; she answered, to be treated, they asked me that you ran away from the hospital, she replied yes, I will not take my hand away, but the police ordered her to leave Pochaev in 24 hours, so that you would not be here, if you get caught and do not leave, we will completely break it your hand. Zaboborina showed a disabled ID card, but they still kicked her out of Pochaev.

Now we will describe further the course of the trial of Father Andrey. The judge was so embittered against the Orthodox believers that the judge ordered Natalia Zaboborina to be taken out of the courtroom because she was baptized in the courtroom. Barabbas Theodosius and living in the mountains. Lviv Lemkovskaya St. 1-a sq. m. 4 tazh listened to the course of the trial, but wrote down some documents from the court, when the judge saw that the course of the trial was being recorded, he ordered the records to be taken away from her, and said it was not desirable that our court be written. After that, as the records were taken, the judge announced a 5-minute break to the court, and when Barabbas went out to buy something and then came back from the store, the MGB car was already parked near the court, 38 and they took her into the car and took her to the MGB, and the MGB told her that you are waiting for the same thing as complain to Moscow and slander. But after checking, she was released when the trial was already over. Herodeacon Andrew was tried only because he was found to have a complaint written to the United Nations. This was all evident from the course of the trial. Father Andrey was subjected to terrible tortures, wearing a rubber shirt and using electric hammers, torturing him who typed a Complaint on a typewriter and wrote a complaint. Archbishop of Chernihiv Andrey was sentenced to 8 or 10 years for not wanting to close the monastery.39 Please

38. In fact, the organization had already been functioning as the KGB since 1954.

39. Archbishop Andriy (Sukhenko) of Chernihiv-Nezhyn was convicted in November 1961 for opposing the closure of the Trinity-Illinsky Convent. He received an 8-year prison sentence on charges of embezzlement of church property.-

page 259
and we ask the Eastern Patriarchs and the United Nations to release from prison Herodeacon Apelius, Hieromonk Dionysius, and Herodeacon Andrew, who were unlawfully convicted, to return them to the Pochaev monastery and ascribe them. Also release Archbishop Andrey of Chernihiv from prison, who was also illegally convicted, and return him to the Chernihiv Diocese and attribute him. Let's write under what circumstances

With. 10

then the Chernihiv monastery was closed:40 nuns were told where you want to go there and go to some, old women without passports were taken to prison, and those where they did not have a place to live were taken to camps. In addition, beyond Karaganda there is a camp of imprisoned monks and clergy in the steppes near the Aral Sea fenced with wire this camp transferred from Solovki there are about thirty thousand monks, nuns and clergy who are imprisoned. No matter how many times we tried to find out the names of the judge and prosecutor who tried Herodeacon Andrew, but they hid everything and we were unable to write down their names. The judge did not give an extract from the court of Herodeacon Andrew in order to file a complaint further, but said: I will not give you an extract from the court.

In the Pochaev Lavra there was a great elder, Father Joseph, who exorcised demons and treated the sick. We all loved Father Joseph very much, but Kremenets 41 and the Pochaev militia, in August 1962, forced and beat Father Joseph out of the Pochaev Lavra and now he is forbidden to live in the Lavra under threat of arrest. And he also leads a wandering life, but the people of the faithful need him very much. Therefore, we ask and pray to return Father Joseph to the Pochaev Lavra and register him. Prohibit the Kremenets and Pochaev militia from expelling Father Joseph from the Pochaev Lavra.

At the end of March 1964, we had to attend a reception in our Red-shaken Metropolitans, Metropolitan Pimen, a member of the spirits-

property and valuables and child molestation. Об этом см.: Шліхта Н. Церква тих, хто вижив. С. 230-232.

40. The Trinity-Illinsky or Trinity Convent in Chernihiv was closed in August 1962.

41. The Kremenets Convent and the Holy Spirit Monastery of the Pochaev Lavra operated in the town of Kremenets, Ternopil region. Both closed in 1960.

page 260
the synod that sent 4 monks of Pochaev to the parish, and the parish churches are closed and the monks are thrown out of the Monastery. The Pochaev monks did not obey the order of Vladyka Pimen so as not to leave their Laurels. So Metropolitan Pimen deprived them of their spiritual dignity.

In June 1964, in the town of Pochaev, Martha was martyred for the name of God. This girl was born in the Urals and lived for a long time in Pochaev. She was also sentenced to prison for the Name of God. After serving her sentence, she returned to Pochaev. A few years ago this girl Marfa bought a room in Pochaev

With. 11

in the activist Golubova Alexandra, who lives on Shchorsa Street, house number 2. This girl lived for how many years we do not know, grazed Golubova's cow, and in her spare time attended the Divine Service of the Pochaev Lavra in her spare time. Two years ago, when the terrible persecution of the Pochaev Holy Dormition Lavra began, and the persecution of the girl Marfa, Golubova Alexandra, began because she was a believer, Golubova Alexandra kicked the girl Marfa out of the room sold to her and discharged her from her house. But Golubova's anger did not result in 42 [?] on the girl Marfa, she chased her for about two years. And in June, 1964, the girl Marfa came to spend the night on Pletenka Street, 22 to the Religious Anastasia Radionovna, but here at night Golubova Alexandra did not slow down, she came along with the head of the passport office, Captain Veliky, the same terrible persecutor of believers polomnik and monks, along with them came one vigilante, whose last name is unknown to us. Immediately, they began to search for worshippers in this house. Two praying mantises who spent the night on Pletenka Street N 22 in Anastasia Radionovna's Relig, immediately ran away and disappeared, but the girl Marfa spent the night in a shed in the attic and immediately Golubova Alexandra led the head of the passport office Captain Velik and the vigilante to the shed in the attic, where the girl Marfa was found and immediately she was thrown off the roof. the attic, where she badly bruised her side, but frightened, she ran to the garden of the same house, where the girl Marfa spent the night. And then she was overtaken in the garden by these barbarians and immediately killed-

42. An error is possible, because it is written illegibly.

page 261
their terrible crime and mockery of this girl was rushed, where she lost consciousness here in the garden, and it is not known who called the ambulance and she was sent to the hospital unconscious. The gods of believers say that she was raped by all sorts of people. After lying in the hospital for several days, she regained consciousness, but her friends were not allowed to talk to her, but then she soon died. When her deceased was washed, her arms were twisted out of their sockets, and the cheeks of her face, where her mouth was located, were pierced on both sides,

With. 12

one side of the buttock was black from a severe bruise. At the autopsy of the body of the girl Marfa, no one was allowed to see either her friends or her mother, and the diagnosis was established that she would have died of tuberculosis, but this is all a lie, the girl Marfa was raised in the garden with bodily beatings. We ask and implore the Eastern Patriarchs and the Secretary General of the United Nations, U Tanu 43, and the entire United Nations Organization to investigate the murder of the girl Martha, but not to entrust the investigation to our barbarians, neither Moscow nor democrats, because they are all for one thing, but to investigate this fact personally. We ask and pray you will bring everything to light because our barbarians will hide everything. Let's also say that the police called Religious Anastasia several times where the murder crime was committed in this house, and warned her with the threat that Religious Anastasia would not tell anyone about this murder. In this letter, we enclose a court summons to confirm the fine of Religa Anastasia Radionovna, who lives on Pletenka Street N 22.For the fact that she accepts Orthodox believers to spend the night, she has already been fined 5 times.

The commissioner for all Orthodox Churches, Kuroyedov, hinders the registration of Pochaev monks.44 On the bell tower to ring in the Pochaev monastery, local authorities allow 5 minutes no more and only on Sundays and major holidays, and on weekdays they are forbidden to ring. This prohibition to call was recently introduced about three weeks ago, before that they called for 15 minutes. It is forbidden to call all churches that are not yet registered-

43. U Tan - Third Secretary-General of the United Nations (1962-1971).

44. Vladimir Kuroyedov-Chairman of the Council for the Affairs of the Russian Orthodox Church under the Council of Ministers of the USSR (1960-1965), Chairman of the Council for Religious Affairs under the Council of Ministers of the USSR (1965-1984).

page 262
covered. Patriarchy wax reduced if earlier gave wax 4 cars, now give one car. Therefore, it is not enough to put wax in candles, the main thing is to put paraffin. That's why candles are smoked. A pure sacrifice must be offered to God. Workshops in the Patriarchate have been reduced, and iron is being cut off for lamps and other church utensils. Since the local Pochaev militia and vigilantes do not manage to close the Pochaev Holy Dormition Lavra by illegal means,they do not manage to break the courage of the breakdowns. Polomniki both visited and still visit the Pochaev monastery,

With. 13

No prisons, no murders, no bullying frighten the breakers of the Pochaev Lavra. Police and vigilantes use other methods to close the Pochaev Holy Dormition Lavra. They started raping young girls, old ladies, and nuns. In the fall of 1963, an old nun was raped and sent to the hospital. We cannot point out all these rapes, but we will say this fact. A young girl Valya who constantly stays at the Pochaev Lavra was on her way to the all-night vigil when a policeman met her and took her to the police station to see the police chief. When she came to the police checked her bag, what she has, found in the bag the lives of the saints were taken away from her, in addition to her in the police took a lot of believers in them, they also checked everything, then the rest of them were all released but they left her alone, and at this time everyone left the chief's office. Valya is alone but this young girl is a deep believer, as everyone left the office, the lights were turned off, the police chief took her to a cold room with broken windows and a shower under her head, and the police chief persuaded Valya to have a joint bestial copulation, promised to give her the spiritual book taken away and arrange her for a good apartment, but she did not agree, then he told her that he would rape her himself, and he began to approach her himself, hug her, with all his actions, she shouted at the top of her voice Mother of God where are You save me, with these words he jumped away from this girl like from fire. And for a long time he tormented her, but these cries to the Queen of Heaven burned him and he could not do his vile work. It was all from 5pm to 9pm. After all this, he took me to the vigilantes and said don't agree with me here you will be raped by all the vigilantes 15 people. When he brought her to Dru-

page 263
So he let her go and told her to come back tomorrow at 5 o'clock in the morning, but she went to him tomorrow with the purpose, with the blessing of the elder, to take the book of the lives of the saints taken from her, but she did not find him in her office. but her spiritual book was already lost. This girl is Valya Sama

With. 14

an orphan lives at the Pochaev Lavra and leads a wandering life for the sake of saving his soul.

In the mountains. Exactly convicted at the end of 1963. wanderer Andrew, the term of his conviction is unknown to us, he was tried by the Rivne court, attributing him to vagrancy, but in reality he loved the Pochaev Lavra and was with it, where he led a wandering life for the salvation of his soul. But he was denounced as a vagabond.

Zhirovitsky monastery is now under the same terrible persecution. In the Zhirovitsky monastery, the atheists of the communists were also driven from two women's monasteries to the Zhirovitsky men's monastery. The Grodno and Polotsk monasteries and women's monasteries were closed, two women's monasteries were connected to the Zhirovitsky monastery. Now they are trying to close it down in all sorts of ways, and let the monks and nuns go out into the world. By all sorts of untruths, the godless local authorities closed the Zhirovitsky seminary.46 But these barbarians were not satisfied with this, they began to encroach on the large three-story building where the Zhirovitsky theological seminary was located, so that this building would be taken away and a school would be located. But by the mercy of God, they did not manage to do this, because all the nuns who had previously lived under the same roof with the monks were resettled there, where monastic rules do not allow this. When the chairman of the district executive committee S. T. Kobyak failed to take this building, then he began to encroach on the garden and vegetable garden of the Zhirovit monastery, but even here, by the mercy of God, they failed to take it away. Now, in the summer of July 1964, the chairman of the district executive committee, Sergey Kobyak, began to encroach on other buildings of the monastery, on the fraternal building, the bell tower-

45. The Rozhdestvo-Bogoroditsky Convent (Grodno) and the St. Efrosinievsky Convent (Polotsk) were closed in 1960. About 70 of its remaining inhabitants were resettled in the Zhirovichi Monastery.

46. This is the Minsk Theological Seminary, which operated on the territory of the Zhirovichi Monastery from 1947 to 1964.

page 264
nyu with residential outbuildings, a teaching building and a 16-acre vegetable garden, offered to sign these buildings to Bishop Sergiy of Minsk and Belorussky, and he signed them. Atheists communists motivate by the fact that as if the monastery has a lot of empty living space, but they forgot about that, as well as Bishop Sergius that how many monks and nuns wander around

With. 15

all over Russia from those monasteries that are closed and driven out by atheists, and lead a wandering life without having a shelter. And now the bell tower, where some of the old nuns lived, has already been evicted. It was suggested by us believers that these empty buildings should be inhabited by monks who were thrown out of monasteries closed by godless communists and our bishops who contribute to lawlessness by their deeds signing for the closure or building of buildings of monasteries and churches, but the commissioner for all churches of Russia Kuroedov was forbidden and said to evict all monks from these buildings and August. We polomniki and parishioners of the Zhirovit monastery asked the local authorities not to destroy the bell tower's dome and remove the cross from the bell tower, so that they would leave it as a historical memory, but the local authorities said, we are communists, we will do whatever we want. We ask and implore you to stand up for the Zhirovit monastery as well and prevent us from taking away all these buildings mentioned above from the monastery.

In Russia, the nets of Satan are so spread out that it is very difficult for us believers to be saved. for example, this year the atheists had the first May of joy, and we have the passion of Christ and those working in production and schoolchildren must go to this demonstration without fail, and if they do not go, a penalty is imposed. In Russia, Satanic networks are so spread out that it is very difficult for Orthodox believers to be saved, as well as for their children, namely, on their holiday in May, and we have a fast. Now, on big holidays like the Annunciation, Easter, Christmas and others, and these big holidays, the faithful Orthodox people must go to work who work in production. For example, we have a pre-Christmas holiday and a Christmas fast, and for schools on January 1, a new style of Christmas tree and fun, etc. We ask and beseech you for your

47. Sergiy (Petrov) - Archbishop of Belarus and Minsk in 1963-1965.

page 265
Your Holiness, take into account our heavy sufferings and the terrible satanic snares in which we and our children find ourselves, and with your sacred prayers before the intercessor of the Christian Race, Our Queen Theotokos, who will show you how

With. 16

lead us, the believing Russian Orthodox people, out of Satan's snares and follow the true path of salvation for us and our children. For we are spiritual orphans who have no pastors, and most of our pastors have submitted to the godless communists and are doing their will, and not the traditions of the Apostolic and Ecumenical councils. And those true pastors who have remained are very few of them, but they have no life either from the authorized ones or from those pastors who submitted to the godless communists. We hope and believe that these letters of ours will bring us great joy in the near future through you, and through the providence of God, through you, the chosen Patriarchs of the Holy East, our Lord Jesus Christ himself, will intercede in your person for us sinners and our children who are perishing in the dreadful mire of sin, where Satanic nets are spread everywhere, where it is impossible to be saved. We hope and believe in your Great protection and help for us sinners and our children. In this letter, we send a court summons to pay a fine for accepting believers to spend the night in Pochaev.

1/8-1964

Captions: Barabbas Pronina

Reprinted with style and spelling preserved.

Typescript. Копия: Samizdat Archive of Keston Institute, SU/Ort 7/14.1 Pochaev Appeal "Orthodox Christians of all Russia."

Bibliography / References

Archive materials

State Archive of the Russian Federation (GARF)

F. 6991. Council for Religious Affairs under the Council of Ministers of the USSR (1943-1991)

Central State Archive of the Highest Authorities of Ukraine (Kiev) (TsGAVO)

page 266
F. 4648 Рада у справах релігій при Міністерстві у справах міграції і національностей України та її попередники (об'єднаний фонд) 1943-1994 / Совет по делам религий при Министерстве по делам миграции и национальностей Украины и его предшественники (объединенный фонд) 1943-1994.

Central State Archive of Public Associations of Ukraine (Kyiv)

F. 1 Центральний Комітет Комуністичної Партії України, 1917-1991 / Центральный Комитет Коммунистической Партии Украины, 1917-1991

Samizdat Archive of Keston Institute, SU/Ort 7/14.1 Pochaev Appeal "Orthodox Christians of all Russia."

Literature

Barabbas F. Petition, 1964 / / Archive of Samizdat. N 720. P. 5.

Daniel A. 1968 in Moscow: the beginning // An inviolable supply. Debates about politics and culture. 2008. N 4 (60).

Denen K. "Spreading the truth is a very dangerous business, especially when the state is based on lies" / / Religion and Law. 2003. N 4 [http://archive.is/TID5e, accessed on 02.11.2016].

Dmytruk K. E. Uniate Crusaders: yesterday and Today. Moscow: Politizdat Publ., 1988.

The Communist Party and the Soviet Government on Religion and the Church: A collection. 2nd ed. Moscow: Gospolitizdat, 1961.

Мартирологія Українських Церков: У 4-х т. Торонто-Балтимор: "Смолоскип", 1987. Т. 1: Українська Православна Церква: Документи, матеріали, християнський самвидав України.

Letters of Patriarch Alexy I to the Council for the Affairs of the Russian Orthodox Church under the Council of People's Commissars - the Council of Ministers of the USSR. Vol. 1: Letters of Patriarch Alexy I to the Council for the Affairs of the Russian Orthodox Church under the Council of People's Commissars - Council of Ministers of the USSR, 1945-1953, Moscow: ROSSPEN, 2009.

Shapovalova A. The Triumph of Orthodoxy / / Journal of the Moscow Patriarchate, 1946, No. 10, Pp. 34-43.

Innocent (Archimandrite). In the Pochaev Lavra // Journal of the Moscow Patriarchate, 1953, No. 7, Pp. 46-47.

Innocent (Archimandrite). Holy Dormition Pochaev Lavra in the fight against Catholicism / / Journal of the Moscow Patriarchate. 1953. N 10. pp. 28-32.

Babich V. (prot.). Celebration in the Pochaev Lavra / / Journal of the Moscow Patriarchate, 1956, No. 11, pp. 12-13.

Babich V. (prot.). Holiday in the Pochaev monastery / / Journal of the Moscow Patriarchate, 1965, No. 11, pp. 13-15.

Шліхта Н. Церква тих, хто вижив. Радянська Україна, середина 1940-х - початок 1970-х рр. Харків: Акта, 2011.

Beliakova, N. (2016) "'We Ask You to Put an End to Lawlessness'" Soviet Believers Letters of 1960-1980s as a Form of Communication with the Government", Procedia - Social and Behavioral Sciences 236: 310-314.

Bourdeaux, M. (1983) Risen Indeed: Lessons in Faith from the USSR. London: Darton, Longman and Todd; New York: St Vladimir's Seminary Press.

page 267
Bourdeaux, M. (1969) Patriarch and Prophets: Persecution of the Russian Orthodox Church Today. London: Macmillan.

Engerman, D.C. (2011) Know Your Enemy: The Rise and Fall of America's Soviet Experts. Oxford: Oxford University Press.

McDannell, C. (199 5) Material Christianity: Religion and Popular Culture in America. New Haven-London: Yale University Press.

Strieker, G., Sawatsky, W. (2003) "Postscript - Keston Institute in Transition", Occasional Papers on Religion in Eastern Europe 23(3), Article 6 [http://digitalcommons. georgefox.edu/ree/vol23/iss3/6, accessed on 30.10.2016].

page 268

Permanent link to this publication: