25 February 2016 of the year, with the blessing of His Holiness Patriarch of Moscow and All Russia Kirill and at the invitation of His Holiness the Patriarch Bulgarian Neophyte, a delegation of the Russian Orthodox Church arrived in the Bulgarian capital Sofia. Russian confessors came to Sofia for celebrations on the occasion of the glorification in the face of the saints of St. Seraphim (Sobolev, 1881 — 1950, Archbishop of Bogucharsky and the wonderworker Sophia). For the first time in a millennial
stories the two sister Orthodox churches, Bulgarian and Russian, they together recognized and glorified the common saint.
Archbishop Seraphim (Sobolev) during his ministry in Sofia
Orthodoxy is the cornerstone of Russian civilization. At the end of the 10th century, Vladimir I Svyatoslavich, Prince of Novgorod (970 — 988), and the Grand Duke of Kiev (978 — 1015) realized that it was impossible to create a solid state system based on scattered cults of individual tribes. The pagan pantheon could not unite the peoples of ancient Russia. Prince Vladimir studied in detail the religious systems of Islam, Roman Catholicism and Judaism, and rejected all of them. He chose to be baptized for himself and all of Russia from the Constantinople Orthodox Church of Byzantium.
Today, it is possible to have a different attitude to religion in general and to Orthodoxy in particular. But it must always be remembered that the denial of Orthodoxy amounts to the destruction of the foundations of the Russian world. Moreover, modern Russia has no other ideology that even comes close to Orthodoxy in terms of its distribution and influence in the world.
The activity of the modern Russian Orthodox Church (ROC) goes far beyond the walls of parish churches in villages where old women who live their lives pray to God. The ever-memorable Patriarch of Moscow and All Russia Alexy II, back in the middle of 1990, understood the end of the flirting of Russian liberals with the supposedly peace-loving and inclined to “dialogue” by the West. The patriarch was a wise man and did not impose his point of view on politicians, frightening them with all earthly and heavenly punishments. In 1995, the city of Alexy II foresightedly created the “International Public Foundation for the Unity of Orthodox Peoples”.
9 March 2016 in the Hall of Church Councils of the Cathedral of Christ the Savior in Moscow His Holiness Patriarch of Moscow and All Russia Kirill has already headed the 16-th annual ceremony of awarding prizes to the International Foundation for Unity of Orthodox Peoples for 2015 year. The prizes of the Bulgarian Orthodox Church were His Holiness Patriarch Neofit, President of the Republic of Serbia Tomislav Nikolic and Chairman of the State Duma of the Russian Federation Sergey Evgenievich Naryshkin.
During trials and threats, when many former friends began to look at Russia as a wolf, the ROC does everything to maintain normal friendly relations with Bulgaria and Serbia. The Bulgarian patriarch Neofit was elected in 2013, and in March 2016 arrived in Russia for the third time. His Holiness is a great and sincere friend of Russia since his time at the Moscow Theological Academy. An important contribution of His Holiness Patriarch Neophytos to the development of Bulgarian-Russian relations was the joint glorification in the face of the saints by the Archbishop of Bogucharsky and the wonderworker of Sophia Seraphim (Sobolev), due to the efforts of not only the Russian, but also the Bulgarian side.
The enemies of Russia and Orthodoxy perceived the glorification of St. Seraphim as the ghoul "perceives" an aspen stake in his rotten and dead heart. And the ghouls jarred recognition from the Bulgarian, not from the Russian side. In the modern Orthodox calendar there are over 5000 saints, 2575 of whom are Russian or glorified by the Russian Orthodox Church. One more or less - what's the difference for heretics and Satanists?
But, after all, Bulgaria has been a NATO member since 2004 and the European Union since 2007. In 2016, NATO and the EU imposed sanctions on Russia like flags on a wolf. Suddenly, the BOC recognizes the Russian saint as its own! At the ceremony together with the ROC! Before all honest people! This is not some rating of the month or year, but a choice for centuries and millennia. For the time being, the BOC, St. Seraphim, the Archbishop of Bogucharsky and the Wonderworker Sophia will be on her calendar, and it cannot be erased from there by any means. How can liberals not be upset ?!
In Bulgaria, another formidable Russophobic and anti-Orthodox campaign began. Enemies called St. Seraphim "a KGB agent" (although he died in 4 before 13 in March 1954, when the Committee was founded), a "splitter" and in general "the worst enemy of the Bulgarian people." Following the holy archbishop and the wonderworker, the liberals barked at the Bulgarian clergy and church hierarchs, calling them "agents of Moscow" and the new-fashioned anti-Orthodox nickname "pop colonels" (as if hinting at their imaginary cooperation with the lieutenant colonel of state security). And finally, the duty refrain against Russia in general, Putin in particular, and for the company and for a change this time - Sergey Naryshkin.
The host of the program “Faith and Society” on the First Channel of the Bulgarian National Television (BNT) Goran Blagoev especially overdid it. For many years he has been conducting anti-Orthodox and ecumenical (globalist movement in the Church) propaganda, hiding under the guise of the so-called. pluralism (diversity) and freedom of opinion. The glorification of the Russian saint so embittered him that he threw off all the masks and slipped to completely inappropriate expressions on the national broadcast of BNT. The result of this behavior was the decision of the Holy Synod of the BOC to no longer bless the hierarchs and clerics of the BOC to speak with Goran Blagoev. Now the program on faith on the only state-run television channel in Bulgaria has been left without representatives of the official Bulgarian Orthodox Church.
Two thousand years ago, the devil tempted Jesus Christ. Having set him up on a high mountain, the devil showed him all the kingdoms of the universe in an instant of time, and the devil said to him: I will give you power over all these [kingdoms] and their glory, for she is devoted to me, and to whom I want, I give it; so if you worship me, everything will be yours. Jesus answered and said to him: Get behind me, Satan; It is written: Worship the Lord your God, and serve Him only.
Today, such power is given to the rulers of the New World Order. Anyone who worships them is ensured a comfortable existence. But only cattle can be happy with one trough and stable. The bishops, priests and monks of the BOC, and all honest Orthodox and Slavic Bulgarian people chose the way through thorns to the stars, along with their Russian brothers in Christ.
The beginning of the solemn procession of the lithium on the occasion of the glorification of St. Seraphim Bogucharsky
The march was attended by history buffs in the form of Bulgarian militias and a Russian general from the times of the Russian-Turkish liberation war of 1877-78.
Bulgarian hierarchs and priests are included in the cathedral Patriarchal Cathedral of the Bulgarian Orthodox Church - the Memorial Church of St. Alexander Nevsky
Bishops and priests in the church of St. Alexander Nevsky
His Holiness Patriarch Bulgarian Neophyte
St. Nicholas Cathedral in Sofia - Russian Embassy Church of St. Nicholas the Wonderworker
Nikolai Borisovich Sobolev, the future Archbishop Seraphim, was born in the city of Ryazan December 1 (old style) 1881, in the family of tradesman Boris Matveyevich Sobolev and his wife Maria Nikolaevna. The Sobolev family had 12 children, seven of whom died in childhood and adolescence. Nikolay Sobolev was the tenth child in the family.
A big test for the Sobolev family was the sudden illness of Boris Matveyevich. When Nicholas was six years old, his father suffered a stroke, and 14 was bedridden until his death. The situation in the family was imbued with the spirit of prayer and deep awareness of God's Providence in a person’s life.
In 1894, Nikolai Sobolev was admitted to the second class of the Ryazan Theological School, then he graduated from the Ryazan Theological Seminary and in 1904, he entered the St. Petersburg Theological Academy. During the years of study, the future archpastor repeatedly visited the righteous John of Kronstadt, as well as the elder of the Gethsemane hermitage Isidore (Georgian-Kozin). Nikolai Sobolev also became close with Archimandrite Feofan (Bystrov) - inspector of the St. Petersburg Theological Academy, a strict monk and a prayer book.
26 January 1908, Nikolai Sobolev, as a student at the 4 Academy course, was tonsured as a monk under the name Seraphim. 3 / 16 February 1908, the monk Seraphim was ordained by Bishop Sergius (Tikhomirov) as a hierodeacon, and 18 / 31 of March - as a hieromonk. In the autumn of 1908, Hieromonk Seraphim defended his thesis at the Department of Moral Theology, "The Doctrine of Humility after Compassion."
In 1908, Hieromonk Seraphim began teaching at the Pastoral Theological School. In December 1911, Father Seraphim was appointed inspector of the Kostroma Theological School. 22 December 1912, hieromonk Seraphim was appointed rector of the Voronezh Theological Seminary with the elevation of archimandrite.
In Voronezh, Archimandrite Seraphim found revolution and civil war. In March 1918, the seminary was closed by the Bolshevik government, its building was occupied by the Red Army. Archimandrite Seraphim moved to the monastery of St. Tikhon of Zadonsk.
In the first half of October 1919, the troops of General A.I. Denikin took Voronezh, but soon they were forced to retreat. Archimandrite Seraphim did not know how to act - go to the south or stay in Voronezh. For advice, Father Seraphim turned to paralyzed old man Aaron, who lived not far from Voronezh. “Do not worry, you will get into a good side,” said the elder about the further fate of Archimandrite Seraphim. “How can I understand your words?” Asked the archimandrite. “If you fall, you will know,” was the answer of the old man. Archimandrite Seraphim and his brother, Hieromonk Sergius, left Voronezh at the last moment in an open carriage with coal for a steam locomotive.
In the south of Russia, Archimandrite Seraphim came under the subordination of the temporarily independent Supreme Church Administration (VTSU), formed for the independent solution of urgent and important issues. 7 May 1920, Archimandrite Seraphim was appointed rector of the seminary in Simferopol.
24 September 1920, the Supreme Council of Ukraine decides to ordain Archimandrite Seraphim as Bishop of Lubensky, Vicar of the Poltava Diocese. This definition was signed by the ruling bishop of the Tauride Diocese, Archbishop Dimitry (Abashidze), the ruling bishop of the Poltava Diocese, Archbishop Feofan (Bystrov), Bishop of Sevastopol Veniamin (Fedchenkov) and secretary EI Makharoblidze. October 14 in Simferopol Alexander Nevsky Cathedral, Archimandrite Seraphim was ordained bishop. The consecration of hierarchs led by Metropolitan Anthony (Khrapovitsky) made the ordination. However, soon, in view of the entry of Bolsheviks into the Crimea, General Wrangel ordered an evacuation, and Bishop Seraphim left the native land along with the remnants of the White Army and the refugees.
In the spring of 1921, Archbishop Eulogius (Georgievsky), manager of Russian parishes in Western Europe, appointed Bishop Seraphim as head of St. Nicholas Church in Sofia. 31 August 1921 was appointed by the Higher Church Authority Abroad to appoint Bishop Seraphim to govern the Russian Orthodox communities in Bulgaria. Patriarch Tikhon recognized the episcopal consecration of Bishop Seraphim and his appointment to Bulgaria, which is confirmed by the lists of legal hierarchs who were secretly sent abroad from Moscow. In 1921, St. Tikhon changed the title of bishop Seraphim to Bogucharsky.
Until the end of his days, Bishop Seraphim remained at the post of manager of Russian parishes in Bulgaria, first in the jurisdiction of the Russian Church Abroad, then in the jurisdiction of the Moscow Patriarchate. The place of service of Bishop Seraphim was the Church of St. Nicholas on the boulevard of Tsar Liberator. In addition to this church, several parishes and the Spassky (Alexander Nevsky) monastery in Yambol were subordinate to Bishop Seraphim.
In 1921, a fraternity was formed at the Nikolsky Church, which took care of the material support of the disabled parishioners. The archpastor also organized a committee to collect assistance in support of the Russian monks of Athos, who after the revolution were in dire straits, oppressed by the Greek government and often starved.
Severe disease (tuberculosis) did not prevent Bishop Seraphim from regularly conducting worship services. The archpastor religiously served on all Sundays and public holidays, and on Thursdays read the akathist to St. Nicholas. Vladyka Seraphim paid much attention to the church choir. As a result, the choir during his lifetime became one of the best in Bulgaria.
In 1934, Bulgaria established diplomatic relations with the Soviet state. The Russian churches in Bulgaria came under the authority of the Bulgarian Church, which allocated other premises to the Russian community. The arrival of St. Nicholas Church on the Tsar Liberator Boulevard was transferred to St. Nicholas Church on Kaloyan Street. For ten years, this temple became the site of the main ministry of Vladyka Seraphim.
In 1934, the Bishops' Council of the Russian Church Abroad elevated Bishop Seraphim to the rank of archbishop. However, the high rank has changed little in his life. The Archbishop, together with his brother, Archimandrite Sergius, rented a very modest and deprived elementary amenities apartment on Veliko Tarnovo Street. The archpastor generally tried to avoid luxury and addiction to things. He said: “Things burden me. They are a burden to the soul. ”
From 1920 to 1945, Archbishop Seraphim was subordinate to the Russian Orthodox Church Outside of Russia (Russian Church Abroad, ROCOR). At the same time, Vladyka Seraphim was far from extremes and kept the Foreign Synod from taking radical steps. So, in 1926, he opposed replacing the catechism of St. Philaret with the catechism of Metropolitan Anthony (Khrapovitsky). The hierarch declared that the Foreign Synod could not assume such authority without the permission of the All-Russian Church. In the same year when the Synod of Bishops of the ROCOR began to take steps in favor of recognizing the autocephaly of the Polish Church, Archbishop Feofan (Bystrov) and Bishop Seraphim declared that without the will of the Moscow church authorities, the Synod of Bishops did not have that right.
Like most foreign bishops, Archbishop Seraphim perceived the "Declaration" of Metropolitan Sergius (Stragorodsky) negatively. But disagreement with Metropolitan Sergius did not lead the archpastor to extremes. So, in the middle of the 1930-s, Archbishop Seraphim sent his book “The New Teaching on Sophia the Wisdom of God” to Metropolitan Sergius. Vladyka said to the spiritual children that he had no right to condemn Metropolitan Sergius, who found himself in conditions of terrible persecution.
In 1920-1940, Archbishop Seraphim spoke out against controversial views that penetrated the works of Metropolitan Anthony (Khrapovitsky) and Archpriest Sergius Bulgakov. 1 January 1938 for the essay "New Teaching on Sophia the Wisdom of God" he was awarded the degree of Master of Theology.
The hierarch paid attention to the issue of the state structure of Russia. To this question he devoted the book "Russian ideology" and "On the true monarchical worldview." The basis of the welfare of the state Archbishop Seraphim considered the symphony of the authorities - ecclesiastical and royal. Archbishop Seraphim believed that the destruction of this symphony led Russia to the 1917 disaster of the year. The archpastor was convinced that monarchical rule should be restored in Russia. At the same time, he opposed absolutism and the subordination of the Church to the state.
During the Second World War, Archbishop Seraphim did not serve prayers for the victory of Germany, and also refused to bless the Russian émigrés to fight against Russia, saying that it was a sin to fight against their homeland.
In September, Soviet troops entered Bulgaria's 1944. Arrests began, both of the former members of the White Guard formations and of those who were not involved in the politics of Russian émigrés. In such cases, the archpastor was often asked for prayer assistance.
2 March 1945, Archbishop Seraphim sent a letter to Patriarch Alexy I, in which he congratulated him on his election as Primate of the Russian Orthodox Church. 15 April 1945, Archbishop Seraphim appealed to His Holiness with a request for admission to the Moscow Patriarchate. October 30 1945, Archbishop Seraphim and seven Russian parishes in Bulgaria were taken under the jurisdiction of the Moscow Church authorities. Management of these parishes was entrusted to Archbishop Seraphim with direct subordination to the Patriarch of Moscow and All Russia. In the spring of 1946, the Russian community returned to the Church of St. Nicholas on the Tsar Liberator Boulevard.
In May 1946, a delegation of the Russian Church headed by Patriarch Alexy arrived in Sofia. His Holiness the Patriarch performed a divine service in the Church of St. Nicholas. In his sermon, Archbishop Seraphim said: “For twenty-five years we have been at odds with our mother, our Russian Church. But this dissociation was a purely external phenomenon, because in our hearts there was complete unity with you, with all the brothers of our country, with those who recognize the Patriarchal Church in Russia. ” But, having left the Russian Church Abroad, Archbishop Seraphim always refrained from condemning her.
In 1948, the hierarch took part in the Pan-Orthodox Conference in Moscow. The archpastor delivered three presentations - on the Anglican hierarchy, on the ecumenical movement and on the new calendar style. Archbishop Seraphim did not deny the theological dialogue and thoughtfully approached the problem of relations with non-Orthodox, insisting that the dialogue should be serious and balanced. At the same time, he denied the possibility of compromise in dogmatic issues and opposed the entry of the Russian Church into the World Council of Churches. The archpastor also negatively related to the possibility of the transition of the Orthodox Church to a new calendar.
In the last years of his life, Archbishop Seraphim actively participated in the struggle against the renewal tendencies in the Bulgarian Orthodox Church. In 1949, an article by Archbishop Seraphim appeared in the organ of the Synod of the Bulgarian Church - "Church Herald" against church modernism and belittling the role of the Synod in church management. The hierarchs of the Bulgarian Church subsequently noted that the speech of Archbishop Seraphim helped to stop the renovation confusion in the Bulgarian Church.
Another task of the archpastor was the creation of a monastery in Bulgaria. The dream of Archbishop Seraphim came true a few months before his death. It was possible to obtain permission from the authorities to open a small monastery. The opening of the new monastery was blessed by His Holiness Patriarch Alexy. The archpastor himself was already dying. But even being bedridden, he continued to lead the work on the arrangement of the monastery. Speaking of the monastery, he accurately described the premises in which he had never been. And when the nuns asked how he knew this, the archpastor smiled and replied: "Oh, yes?"
Shortly before his death, Archbishop Seraphim advised him to write letters as if he were alive. “When it becomes hard for you,” the archbishop said, “you write me a letter and leave it at my grave. If I receive mercy from the Lord, I will comfort you and help you. ”
26 February 1950 of the year, on the Feast of the Triumph of Orthodoxy, on 15 hours, Archbishop Seraphim (Sobolev) ended his earthly journey in an apartment on Veliko Tarnovo street. The next day, the body of the deceased archpastor was transferred to the church of St. Nicholas. Until late at night, the residents of Sofia went to bid farewell to the departed hierarch.
March 1 Archbishop Seraphim was buried in the crypt of St. Nicholas Church.
The veneration of the archpastor began almost immediately after his death. In August, 1950, Mother Superior of the Pokrovsky Monastery, nun Seraphim (Liven) wrote to His Holiness Patriarch Alexy that in all the sorrows the monastery sisters receive invisible help from Archbishop Seraphim. In 1952, Archpriest Sergiy Kazansky, appointed to Sofia, testified that Archbishop Seraphim’s resting place was visited by his admirers. The number of admirers of Archbishop Seraphim grew every year. Immediately began the recording of miracles through the prayers of the archpastor, most of which were published. Currently, more than a hundred cases of posthumous prayer assistance from Archbishop Seraphim have been recorded. Most cases are associated with healings, turning to faith, giving a child, etc.
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