Russian Orthodox Church
Coordinates: 55°42′40″N 37°37′45″E / 55.71111°N 37.62917°E
| Russian Orthodox Church (Patriarchate of Moscow) |
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 Church of Christ the Saviour in Moscow |
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| Founder | Apostle Andrew, Vladimir the Great Baptism of Rus' in 988 |
| Independence | 1589 |
| Recognition | as a separate patriarchate in 1589 by Ecumenical Patriarchate |
| Primate | Patriarch Kirill |
| Headquarters | Danilov Monastery, Moscow, Russia |
| Territory | Russian Federation |
| Possessions | |
| Language | Church Slavonic |
| Adherents | 150,000,000 adherents to Russian Orthodoxy estimated worldwide (2011)[1] |
| Website | www.patriarchia.ru |
The Russian Orthodox Church (ROC; Russian: Русская Православная Церковь, Russkaya Pravoslavnaya Tserkov') or, alternatively, the Moscow Patriarchate (Russian: Московский Патриархат, Moskovskiy Patriarkhat,[2] also known as the Orthodox Christian Church of Russia, is a body of Christians who constitute an autocephalous Eastern Orthodox Church under the jurisdiction of the Patriarch of Moscow, in communion with the other Eastern Orthodox Churches.
The ROC is often said[3] to be the largest of the Eastern Orthodox churches in the world; including all the autocephalous churches under its umbrella, its adherents number over 150 million worldwide—about half of the 300 million estimated adherents of the Eastern Orthodox Church. Among Christian churches, the Russian Orthodox Church is second only to the Roman Catholic Church in terms of numbers of followers. Within Russia the results of a 2007 VCIOM poll indicated that about 75% of the population considered themselves Orthodox Christians.[1] Up to 65% of ethnic Russians[4][5] and a similar percentage of Belarusians and Ukrainians identify themselves as Orthodox.[1][4][6] According to figures released on February 2, 2010, the Church has 160 dioceses including 30,142 parishes served by 207 bishops, 28,434 priests and 3,625 deacons. There are 788 monasteries, including 386 for men and 402 for women.[7]
The ROC should not be confused with the Russian Orthodox Church Outside Russia (also known as the Russian Orthodox Church Abroad, or ROCOR), headquartered in New York. The ROCOR was instituted in the 1920s by Russian communities outside then-Communist Russia who refused to recognize the authority of the Moscow Patriarchate headed by Metropolitan Sergiy Stragorodsky. The two Churches reconciled on May 17, 2007; the ROCOR is now a self-governing part of the Russian Orthodox Church.
The ROC also should not be confused with the Orthodox Church in America (OCA), an Eastern Orthodox church in North America.
[edit] Structure and organization
Administratively, the Church is organized in a hierarchical structure. The lowest level of organization, which normally would be a single church building and its attendees, headed by a priest who acts as Father superior (Russian: настоятель, nastoyatel), constitute a parish (Russian: приход, prihod). All parishes in a geographical region belong to an eparchy (Russian: епархия — equivalent to a Western diocese). Eparchies are governed by bishops (Russian: епископ, episcop or архиерей, archiereus). There are around 130 Russian Orthodox eparchies worldwide.
Further, some eparchies are organized into exarchates, or autonomous churches. Currently these include the Orthodox Churches of the Belarusian exarchate; the Russian Orthodox Church Outside of Russia; the Latvian, the Moldovan, and the Estonian Orthodox Church of Moscow Patriarchate. The Chinese and Japanese Orthodox Churches were granted full autonomy by the Moscow Patriarchate, but this autonomy is not universally recognized.
Smaller eparchies are usually governed by a single bishop. Larger eparchies, exarchates, and autonomous Churches are governed by a Metropolitan archbishop and sometimes also have one or more bishops assigned to them.
The highest level of authority in the Church is vested in the Local Council (Pomestny Sobor), which comprises all the bishops as well as representatives from the clergy and laypersons. Another organ of power is the Bishops' Council (Архиерейский Собор). In the periods between the Councils the highest administrative powers are exercised by the Holy Synod which includes 7 permanent members and is chaired by the Patriarch of Moscow and All Russia, Primate of the Moscow Patriarchate.
Although the Patriarch of Moscow has extensive powers, unlike the Pope he does not have direct authority over matters pertaining to faith. Some of the most fundamental issues (such as the ones responsible for the Catholic-Orthodox split) can not be adequately and definitively addressed by a meeting of the Local Council and have to be dealt with by an council of representatives from all Eastern Orthodox Churches. The last time such a council was held was in 787. In 787 there was only a single Christian church. The split into Western and Eastern parts occurred with the Great Schism in the 11th century.
[edit] History
The Christian community that became the Russian Orthodox Church is traditionally said to have been founded by the Apostle Andrew, who is thought to have visited Scythia and Greek colonies along the northern coast of the Black Sea. According to one of the legends, Andrew reached the future location of Kiev and foretold the foundation of a great Christian city.[8][9] The spot where he reportedly erected a cross is now marked by St. Andrew's Cathedral.
By the end of the first millennium AD, eastern Slavic lands started to come under the cultural influence of the Eastern Roman Empire. In 863-869, Saint Cyril and Saint Methodius translated parts of the Bible into Old Church Slavonic language for the first time, paving the way for the Christianization of the Slavs. There is evidence that the first Christian bishop was sent to Novgorod from Constantinople either by Patriarch Photius or Patriarch Ignatios, circa 866-867 AD.
By the mid-10th century, there was already a Christian community among Kievan nobility, under the leadership of Greek and Byzantine priests, although paganism remained the dominant religion. Princess Olga of Kiev was the first ruler of Kievan Rus to convert to Christianity, either in 945 or 957. Her grandson, Vladimir the Great, made Kievan Rus' a Christian state.
As a result of the Christianization of Kievan Rus' in 988, Prince Vladimir I of Kiev officially adopted Byzantine Rite Christianity — the religion of the Eastern Roman Empire — as the state religion of Kievan Rus'. This date is often considered the official birthday of the Russian Orthodox Church. Thus, in 1988, the Church celebrated its millennial anniversary. It therefore traces its apostolic succession through the Patriarch of Constantinople.
The Kievan church was originally a Metropolitanate of the Patriarchate of Constantinople and the Byzantine patriarch appointed the metropolitan who governed the Church of Rus'. The Metropolitan's residence was originally located in Kiev. As Kiev was losing its political, cultural, and economical significance due to the Mongol invasion, Metropolitan Maximus moved to Vladimir in 1299; his successor, Metropolitan Peter moved the residence to Moscow in 1325.
[edit] Monastic reform of St. Sergius and its aftermath
Following the tribulations of the Mongol invasion, the Russian Church was pivotal in the survival and life of the Russian state. Despite the politically motivated murders of Mikhail of Chernigov and Mikhail of Tver, the Mongols were generally tolerant and even granted tax exemption to the Church. Such holy figures as Sergius of Radonezh and Metropolitan Alexis helped the country to withstand years of Tatar oppression, and to expand both economically and spiritually.
The monastic reform of St. Sergius, which culminated in the foundation of the monastery known as Trinity-St. Sergius Lavra near Moscow, was one of the defining events of medieval Russian history. The monastery became the setting for the unprecedented flourishing of transcendent, spiritual art, exemplified by the work of Andrey Rublev, among others. The followers of Sergius founded four hundred monasteries, thus greatly extending the geographical extent of his influence and authority.
The spiritual resurgence of the late 14th century, associated with the names of St. Sergius, the missionary Stephen of Perm and the writer Epiphanius the Wise, contributed to the consolidation of the Russian nation. Lev Gumilev has observed that, having received the blessing of St. Sergius to make a stand against the Tatars, the Suzdalians, Vladimirians, Rostovians, Pskovians went to the Kulikovo Field as representatives of their principalities but returned after the victory as Russians, although living in different towns,[10] a dictum which has been endorsed by modern church functionaries.[11]
At the Council of Florence (1439), a group of Roman Catholic and Eastern Orthodox Church leaders agreed upon terms of reunification of the two branches of Christianity. The Russian Prince Basil II of Moscow, however, rejected the concessions to the Catholic Church and forbade the proclamation of the acts of the Council in Russia in 1452, after a short-lived East-West reunion. Metropolitan Isidore was in the same year expelled from his position as an apostate.
In 1448, the Russian Church became independent from the Patriarchate of Constantinople. Metropolitan Jonas, installed by the Council of Russian bishops in 1448, was given the title of Metropolitan of Moscow and All Russia. This was just five years before the fall of Constantinople in 1453. From this point onward the Russian Orthodox Church saw Moscow as the Third Rome, legitimate successor to Constantinople, and the Primate of Moscow as head of the Russian Orthodox Church.
[edit] Consolidation and codification
The reign of Ivan III and his successor was plagued by numerous heresies and controversies. One party, led by Nil Sorsky and Vassian Kosoy, called for secularisation of monastic properties. They were oppugned by the influential Joseph of Volotsk, who defended ecclesiastical ownership of land and property. The sovereign's position fluctuated, but eventually he threw his support to Joseph. New sects sprang up, some of which showed a tendency to revert to Mosaic law: for instance, the archpriest Aleksei converted to Judaism after meeting a certain Zechariah the Jew.
Monastic life flourished in Russia, focusing on prayer and spiritual growth. The disciples of St. Sergius left the Trinity-St. Sergius Lavra to found hundreds of monasteries across Russia. Some of the most famous monasteries were located in the Russian North, even as far north as Pechenga, in order to demonstrate how faith could flourish in the most inhospitable lands. The richest landowners of medieval Russia included Joseph Volokolamsk Monastery, Kirillo-Belozersky Monastery and the Solovetsky Monastery. In the 18th century, the three greatest monasteries were recognized as lavras, while those subordinated directly to the Synod were labelled stauropegic.
In the 1540s, Metropolitan Macarius codified Russian hagiography and convened a number of church synods, which culminated in the Hundred Chapter Synod of 1551. This assembly unified Church ceremonies and duties in the whole territory of Russia. At the demand of the Church hierarchy the government canceled the tsar's jurisdiction over ecclesiastics. Reinforced by these reforms, the Church felt strong enough to challenge the policies of the tsar. Philip of Moscow, in particular, decried many abuses of Ivan the Terrible, who eventually engineered his defrocking and murder.
[edit] Autocephaly and schism
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During the reign of tsar Theodor I his brother-in-law Boris Godunov contacted the Ecumenical Patriarch, who was much embarrassed for want of funds,[12] with a view to establishing a patriarchal see in Moscow. As a result of Godunov's efforts, Metropolitan Job of Moscow became in 1589 the first Patriarch of Moscow and All Rus', making the Russian Church autocephalous. The four other patriarchs have recognized the Moscow Patriarchate as one of the five honourable Patriarchates. During the next half a century, when the tsardom was weak, the patriarchs (notably Hermogenes and Philaret) would help run the state along with (and sometimes instead of) the tsars.
At the urging of the Zealots of Piety, Patriarch Nikon resolved in 1652 to centralize power that had been distributed locally, while conforming Russian Orthodox rites and rituals to those of the Greek Orthodox Church, as interpreted by pundits from the Kiev Ecclesiastical Academy. For instance he insisted that Russian Christians cross themselves with three fingers, rather than the then-traditional two. This aroused antipathy among a substantial section of the believers who saw the changed rites as heresy, although the extent to which these changes can be regarded as minor or major ritual significance remains open to debate. After the implementation of these innovations at the church council of 1666–1667, the Church anathematized and suppressed those who acted contrary to them with the support of Muscovite state power. These traditionalists became known as Old Believers or Old Ritualists.
Although Nikon's far-flung ambitions of steering the country to a theocratic form of government precipitated his defrocking and exile, Tsar Aleksey deemed it prudent to uphold many of his innovations. During the Schism of the Russian Church, the Old Ritualists were separated from the main body of the Orthodox Church. Archpriest Avvakum Petrov and many other opponents of the church reforms were burned at the stake, either forcibly or voluntarily. Another prominent figure within the Old Ritualists' movement, Boyarynya Morozova, was starved to death in 1675. Others escaped from the government persecutions to Siberia and other inhospitable lands, where they would live in semi-seclusion until the modern times.
[edit] Peter the First
With the ascension of Emperor Peter the Great to the throne of Russia (1682–1725), with his radical modernization of Russian government, army, dress, and manners, Russia became a formidable political power.
[edit] Expansion
In the late 17th and early 18th centuries, the Russian Orthodox Church experienced a vast geographic expansion. In the following two centuries, missionary efforts stretched out across Siberia into Alaska, then into California which would become part of the United States. Eminent people on that missionary effort included St. Innocent of Irkutsk and St. Herman of Alaska. In emulation of Stephen of Perm, they learned local languages and translated the gospels and the hymns. Sometimes those translations required the invention of new systems of transcription.
In the aftermath of the Treaty of Pereyaslav, the Ottomans (supposedly acting on behalf of the Russian regent Sophia Alekseyevna) pressured the Patriarch of Constantinople into transferring the Metropoly of Kiev from the jurisdiction of Constantinople to that of Moscow. The controversial transfer brought millions of faithful and half a dozen dioceses under the pastoral and administrative care of the Patriarch of Moscow and all Rus', leading to the significant Ukrainian domination of the Russian Orthodox Church, which continued well into the 18th century, with Theophanes Prokopovich, Epiphanius Slavinetsky, Stephen Yavorsky and Demetrius of Rostov being among the most notable representatives of this trend.[13]
In 1700, after Patriarch Adrian's death, Peter the Great prevented a successor from being named, and in 1721, following the advice of Feofan Prokopovich, Archbishop of Pskov, the Holy and Supreme Synod was established under Archbishop Stephen Yavorsky to govern the church instead of a single primate. This was the situation until shortly after the Russian Revolution of 1917, at which time the Local Council (more than half of its members being lay persons) adopted the decision to restore the Patriarchy. On November 5 (according to the Julian calendar) a new patriarch, Tikhon, was named through casting lots.
The late 18th century saw the rise of starchestvo under Paisiy Velichkovsky and his disciples at the Optina Monastery. This marked a beginning of a significant spiritual revival in the Russian Church after a lengthy period of modernization, personified by such figures as Demetrius of Rostov and Platon of Moscow. Aleksey Khomyakov, Ivan Kireevsky, and other lay theologians with Slavophile leanings elaborated some key concepts of the renovated Orthodox doctrine, including that of sobornost. The resurgence of Eastern Orthodoxy was reflected in Russian literature such as the figure of Starets Zosima in Fyodor Dostoyevsky's Brothers Karamazov.
[edit] Fin-de-siècle religious renaissance
During the final decades of the imperial order in Russia many educated Russians sought to return to the Church and revitalize their faith. No less evident were non-conformist paths of spiritual searching known as God-Seeking. Writers, artists, and intellectuals in large numbers were drawn to private prayer, mysticism, spiritualism, theosophy, and Eastern religions. A fascination with elemental feeling, with the unconscious and the mythic, proliferated along with visions of coming catastrophe and redemption.
The visible forms of God-Seeking were extensive. A series of 'Religious-Philosophical Meetings' were held in St. Petersburg in 1901–1903, bringing together prominent intellectuals and clergy to explore together ways to reconcile the Church with the growing of undogmatic desire among the educated for spiritual meaning in life. Especially after 1905, various religious societies arose, though much of this religious upheaval was informal: circles and salons, séances, private prayer. Some clergy also sought to revitalize Orthodox faith, most famously the charismatic Father John of Kronstadt, who, until his death in 1908 (though his followers remained active long after), emphasized Christian living and sought to restore fervency and the presence of the miraculous in liturgical celebration. In 1909, a sensation-creating volume of essays appeared under the title Vekhi (Landmarks or Signposts), authored by a group of leading left-wing intellectuals, including Sergei Bulgakov, Peter Struve, and former Marxists, who bluntly repudiated the materialism and atheism that had dominated the thought of the intelligentsia for generations as leading inevitably to failure and moral disaster.
One sees a similarly renewed vigor and variety in religious life and spirituality among the lower classes, especially after the upheavals of 1905. Among the peasantry we see widespread interest in spiritual-ethical literature and non-conformist moral-spiritual movements; an upsurge in pilgrimage and other devotions to sacred spaces and objects (especially icons); persistent beliefs in the presence and power of the supernatural (apparitions, possession, walking-dead, demons, spirits, miracles, and magic); the renewed vitality of local ecclesial communities actively shaping their own ritual and spiritual lives, sometimes in the absence of clergy, and defining their own sacred places and forms of piety; and the proliferation of what the Orthodox establishment branded as 'sectarianism', including both non-Orthodox Christian denominations, notably Baptists, and various forms of deviant popular Orthodoxy and mysticism.[14]
[edit] Russian revolution
In 1914 in Russia, there were 55,173 Russian Orthodox churches and 29,593 chapels, 112,629 priests and deacons, 550 monasteries and 475 convents with a total of 95,259 monks and nuns.
The year 1917 was a major turning point for the history of Russia, and also the Russian Orthodox Church. The Russian empire was dissolved and the Tsarist government - which had granted the Church numerous privileges - was overthrown. After a few months of political turmoil, the Bolsheviks took power in October 1917 and declared a separation of church and state. Thus the Russian Orthodox Church found itself without official state backing for the first time in its history. One of the first decrees of the new Communist government (issued in January 1918) declared freedom from religious and anti-religious propaganda. This led to a marked decline in the power and influence of the Church. The Church was also caught in the crossfire of the Russian Civil War that began later the same year, and many leaders of the Church supported what would ultimately turn out to be the losing side (the White movement).
The Russian Orthodox Church supported the White Army in the Russian Civil War (see White movement) after the October Revolution. This may have further strengthened the Bolshevik animus against the church.
Even before the end of the civil war and the establishment of the Soviet Union, the Russian Orthodox Church came under pressure from the secular Communist government. The Soviet government stood on a platform of antireligion, viewing the church as a counter-revolutionary organization and an independent voice with a great influence in society. While the Soviet Union officially claimed religious tolerance, in practice the government discouraged organized religion and did much to remove religious influence from Soviet society.
[edit] Under Communist rule
After the October Revolution of November 7, 1917, the officially proclaimed objective of the Soviet Union was to unite all of the people of the world in a communist state free of capitalist exploitation (see Communist International). In such a worldview any ethnic heritage closely tied to traditional religion and its clergy was targeted by the Soviet authorities.[15][16]
The Soviet Union was the first state to have as an ideological objective the elimination of religion. Toward that end, the Communist regime confiscated church property, ridiculed religion, harassed believers, and propagated atheism in the schools. Actions toward particular religions, however, were determined by State interests, and most organized religions were never outlawed. Orthodox priests and believers were variously tortured, sent to prison camps, labour camps or mental hospitals, and executed.[17][18] Many Orthodox (along with people of other faiths) were also subjected to psychological punishment or torture and mind control experimentation in order to force them give up their religious convictions.[19][20]
Thousands of churches and monasteries were taken over by the government and either destroyed or converted to secular use. It was impossible to build new churches. Practising Orthodox Christians were restricted from prominent careers and membership in communist organizations (the party, the Komsomol). Anti-religious propaganda was openly sponsored and encouraged by the government, which the Church was not given an opportunity to publicly respond to. The government youth organization, the Komsomol, encouraged its members to vandalize Orthodox Churches and harass worshippers. Seminaries were closed down, and the church was restricted from using the press.
The history of Orthodoxy (and other religions) under Communism was not limited to this story of repression and secularization. Bolshevik policies toward religious belief and practice tended to vacillate over time between, on the one hand, a utopian determination to substitute secular rationalism for what they considered to be an unmodern, superstitious worldview and, on the other, pragmatic acceptance of the tenaciousness of religious faith and institutions. In any case, religious beliefs and practices did persist, not only in the domestic and private spheres but also in the scattered public spaces allowed by a state that recognized its failure to eradicate religion and the political dangers of an unrelenting culture war.[21]
In November 1917, following the collapse of the tsarist government, a council of the Russian Orthodox church reestablished the patriarchate and elected the metropolitan Tikhon as patriarch. But the new Soviet government soon declared the separation of church and state and nationalized all church-held lands. These administrative measures were followed by brutal state-sanctioned persecutions that included the wholesale destruction of churches and the arrest and execution of many clerics. The Russian Orthodox church was further weakened in 1922, when the Renovated Church, a reform movement supported by the Soviet government, seceded from Patriarch Tikhon's church (also see the Josephites and the Russian True Orthodox Church), restored a Holy Synod to power, and brought division among clergy and faithful.
In the first five years after the Bolshevik revolution, 28 bishops and 1,200 priests were executed.[22]
[edit] Stalin era
The main target of the anti-religious campaign in the 1920s and 1930s was the Russian Orthodox Church, which had the largest number of faithful. Nearly all of its clergy, and many of its believers, were shot or sent to labor camps. Theological schools were closed, and church publications were prohibited.
The sixth sector of the OGPU, led by Yevgeny Tuchkov, began aggressively arresting and executing bishops, priests, and devout worshippers, such as Metropolitan Veniamin in Petrograd in 1922 for refusing to accede to the demand to hand in church valuables (including sacred relics). In the period between 1927 and 1940, the number of Orthodox Churches in the Russian Republic fell from 29,584 to less than 500. Between 1917 and 1935, 130,000 Orthodox priests were arrested. Of these, 95,000 were put to death. Many thousands of victims of persecution became recognized in a special canon of saints known as the new martyrs and confessors of Russia.
In January 1918 Patriarch Tikhon proclaimed anathema to the Bolsheviks (without explicitly naming them),[23] which further antagonized relations. When Tikhon died in 1925, the Soviet authorities forbade patriarchal elections to be held. Patriarchal locum tenens (acting Patriarch) Metropolitan Sergius (Stragorodsky, 1887–1944), going against the opinion of a major part of the church's parishes, in 1927 issued a declaration accepting the Soviet authority over the church as legitimate, pledging the church's cooperation with the government and condemning political dissent within the church. By this declaration Sergius granted himself authority that he, being a deputy of imprisoned Metropolitan Peter and acting against his will, had no right to assume according to the XXXIV Apostolic canon, which led to a split with the Russian Orthodox Church Outside of Russia abroad and the Russian True Orthodox Church (Russian Catacomb Church) within the Soviet Union, as they allegedly remained faithful to the Canons of the Apostles, declaring the part of the church led by Metropolitan Sergius schism, sometimes coined Sergianism. Due to this canonical disagreement it is disputed which church has been the legitimate successor to the Russian Orthodox Church that had existed before 1925.[24][25][26][27]
With aid from the Methodist Church, two Russian Orthodox seminaries were reopened.[28] Moreover, in the 1929 elections, the Orthodox Church attempted to formulate itself as a full-scale opposition group to the Communist Party, and attempted to run candidates of its own against the Communist candidates. Article 124 of the 1936 Soviet Constitution officially allowed for freedom of religion within the Soviet Union, and along with initial statements of it being a multi-candidate election, the Church again attempted to run its own religious candidates in the 1937 elections. However the support of multicandidate elections was retracted several months before the elections were held and in neither 1929 nor 1937 were any candidates of the Orthodox Church elected.[29]
After Nazi Germany's attack on the Soviet Union in 1941, Joseph Stalin revived the Russian Orthodox Church to intensify patriotic support for the war effort. On September 4, 1943, Metropolitans Sergius, Alexy and Nikolay had a meeting with Stalin and received a permission to convene a council on September 8, 1943, which elected Sergius Patriarch of Moscow and All Russia. This is considered by some violation of the XXX Apostolic canon, as no church hierarch could be consecrated by secular authorities.[24] A new patriarch was elected, theological schools were opened, and thousands of churches began to function. The Moscow Theological Academy Seminary, which had been closed since 1918, was re-opened.
Between 1945 and 1959 the official organization of the church was greatly expanded, although individual members of the clergy were occasionally arrested and exiled. The number of open churches reached 25,000. By 1957 about 22,000 Russian Orthodox churches had become active. But in 1959 Nikita Khrushchev initiated his own campaign against the Russian Orthodox Church and forced the closure of about 12,000 churches. By 1985 fewer than 7,000 churches remained active. Members of the church hierarchy were jailed or forced out, their places taken by docile clergy, many of whom had ties with the KGB. This decline was evident from the dramatic decay of many of the abandoned churches and monasteries that were previously common in even the smallest villages from the pre-revolutionary period.
[edit] Persecution under Khrushchev and Brezhnev
A new and widespread persecution of the church was subsequently instituted under the leadership of Nikita Khrushchev and Leonid Brezhnev. A second round of repression, harassment and church closures took place between 1959 and 1964 during the rule of Nikita Khrushchev.
The Church and the government remained on unfriendly terms until 1988. In practice, the most important aspect of this conflict was that openly religious people could not join the Communist Party of the Soviet Union, which meant that they could not hold any political office. However, among the general population, large numbers remained religious.
Some Orthodox believers and even priests took part in the dissident movement and became prisoners of conscience. The Orthodox priests Gleb Yakunin, Sergiy Zheludkov and others spent years in Soviet prisons and exile for their efforts in defending freedom of worship.[30] Among the prominent figures of that time were Father Dmitri Dudko[31] and Father Aleksandr Men. Although he tried to keep away from practical work of the dissident movement intending to better fulfil his calling as a priest, there was a spiritual link between Fr Aleksander and many of the dissidents. For some of them he was a friend, for others - a godfather, for many (including Yakunin) - spiritual father.[32]
By 1987 the number of functioning churches in the Soviet Union had fallen to 6893 and the number of functioning monasteries to just 18. In 1987 in the Russian SFSR, between 40% and 50% of newborn babies (depending on the region) were baptized and over 60% of all deceased received Christian funeral services.
[edit] Glasnost and evidence of KGB links
Beginning in the late 1980s, under Mikhail Gorbachev, the new political and social freedoms resulted in many church buildings being returned to the church, to be restored by local parishioners. A piv