One of the most striking phenomena in the history of the Russian Orthodox Church Outside of Russia during the final period of its existence, which began in 1990 with the opening of parishes in Russia under the omophorion of its Most Blessed First Hierarch, Metropolitan Vitaly, can undoubtedly be considered the appearance in our ranks of such an extraordinary figure as the late, prematurely taken from us, Protopriest Lev Lebedev of Kursk.
The name of Father Lev had been encountered repeatedly before, during his time serving in the Moscow Patriarchate, in various academically oriented journals, particularly in the collection Theological Works. Even then, his scholarly articles stood out sharply from the works of his contemporaries for their complete absence of the dry, lifeless academic tone characteristic of such publications. Take, for instance, his truly unique work, "Patriarchal Moscow." What spirit, what life, what love for ancient Orthodox Rus' breathes through this unparalleled book, which reveals the full depth and beauty of the much-maligned symphony of powers—the divinely established dual governance of the kingdom and God's people.
"Patriarchal Moscow" was published in the mid-1990s, but some of its chapters were written much earlier, already reflecting the profound drive for Truth and perfection that motivated its author. In 1990, several months after the publication of his open letter-response addressed to the Synod of the Moscow Patriarchate, in which he resolutely and authoritatively defended the Church Abroad, Father Lev made one of the most decisive steps in his life: he broke with the Patriarchate and, at the same time, humbly and solemnly joined the Russian Orthodox Church Outside of Russia (ROCOR). This step he immortalized in his now-famous booklet, a kind of confession, titled "Why I Joined the Church Abroad." Father Lev himself testified to us in one of his letters that two major events stood out in his conscious life: on the one hand, his encounter with ROCOR and his transition to the true Church, and on the other, his meeting and acquaintance with the Greek Old Calendarist Church under the presidency of Metropolitan Cyprian.
From that time on, the name of Father Lev Lebedev became widely known and revered among all conscious members of the Church Abroad. His articles on a wide variety of topics were eagerly and abundantly published in many foreign journals and newspapers. While already with us, Father Lev managed to write two works of differing length but equally important content: "The Boundaries of the Church" and the posthumously published "Great Russia – The Life Path." In these two final works, he seemed to place the finishing touch on his theological, historical, and monarchist thought. He himself wrote to us with great tact about his sorrow that these books did not immediately find a publisher among us, but he readily acknowledged that the boldness of some of his ideas was the reason for this. Now that these books have become available, every thoughtful Christian can and should turn to them with benefit, as a kind of "pilot's guide," to navigate the complex circumstances we are experiencing today.
It is no secret that the "golden age" of the Church Abroad is behind us. The fruits that our Russian White Emigration was able to present to the entire Christian world cannot now be replicated by any of us. The treasure of truth, preserved and cultivated by our fathers, despite refugee and often impoverished conditions, is invaluable. It is entirely appropriate here to paraphrase the ever-memorable Archimandrite Constantine and speak of the "Miracle of the Russian Emigration." But such spiritual giants, of which there were countless in the past and among whom we ourselves had the honor to grow, can no longer be found. On whom or what can we pin our hopes, except on the Lord God Himself, as we await a new miracle? Father Lev himself, with the most convincing arguments, stated that the "Russian people," as such—meaning the "people-Church"—no longer exist; they disappeared entirely 28 years after the satanic Bolshevik revolution. So, to whom can this lovingly preserved and multiplied talent be passed? If there is no longer a Russia, if there is no longer a Russian people, then what remains are undoubtedly scattered Russian individuals across all of Russia, like foreign islands in their own country. Father Lev became such a beacon, drawing all the best that remained of the former Russia. Who, if not he, absorbed not only the richness but the full depth of the teachings and accumulated experience of the Church Abroad? Without any exaggeration, it can be said that he stood alongside the most outstanding teachers of the Church Abroad. This alone speaks volumes about the irreplaceable loss we have all suffered with his sudden and mysterious death. But God is merciful: we know that from the vast expanse of Russia, new true successors and teachers of the Ideals of the Church Abroad will emerge. Among these, the Alferov brothers—Fr. Timothy and Hieromonk Dionysius—will undoubtedly, in time, be recognized. Each of their articles inspires joy, consolation, and even amazement among all the faithful sons of the Church Abroad. How is it possible, having so precisely absorbed the entire heritage of the Church Abroad, to express purely Abroad-minded thinking with such precision on the pressing ecclesiastical questions of today?
In addition to his books and articles, Father Lev's spiritual legacy lies in his pastoral care for the scattered sheep across Russia, both those entrusted to him and those who came to him, now orphaned. We were not graced with the joy of a personal, physical acquaintance with Father Lev. Such a meeting was planned and was to take place on his return from America after the 1998 Council of Bishops, to which he was invited by Metropolitan Vitaly, who deeply valued him, to speak in defense of the Church following another round of high-profile unilateral actions undertaken by Archbishop Mark. The opportunity to speak did not come to pass, and Father Lev returned in his coffin, directly to his hometown of Kursk. The meeting that, by God's will, did not take place will forever remain a source of grief. However, we were given the immeasurable joy of corresponding with the Kursk Father during the last year and a half of his life, and we would like to share these letters with everyone.
In the history of the Church, letters have always held a special place, beginning with the apostolic epistles and continuing with the letters of the Church Fathers, hierarchs, and spirit-bearing elders. Not everyone is able to master the reading of a dogmatic treatise, but anyone can easily draw benefit, comfort, and spiritual joy from the letters of St. Cyprian of Carthage, St. Basil the Great, or, closer to us, St. Macarius of Optina. Such letters are nothing less than the practical application of the Church's teachings to the topics discussed in correspondence. Through the letters of such spirit-bearing fathers, the Church's worldview is revealed and conveyed—what and how the Church teaches in relation to various questions. By reading the letters of the holy fathers, one learns to think in a Churchly way.
We do not, of course, place the letters of Father Lev on the same level as the letters of the aforementioned holy fathers. Nevertheless, in them, anyone can glean fragments of the Orthodox worldview from a contemporary great pastor and man. We ask readers to disregard the undeserved praise directed at us found in these letters, and we hope that this new section may inspire some to share their own letters received from Father Lev. In such cases, please send them to the address of "Church News."
The personality of the late Father Lev once again connects us with the purely Russian, spiritually historic, and glorious city of Kursk, the birthplace of St. Seraphim of Sarov. At the very beginning of the last century, Kursk was also the birthplace of the great pillar of Orthodoxy, the Most Blessed Metropolitan Philaret, the third First Hierarch of the Church Abroad. In 1920, with the remnants of the defeated but valiant White Army, Bishop Theophan of Kursk took the holy miraculous Kursk-Root Icon, which became the Hodigitria of our entire White Emigration. And now, at the end of the past millennium, with Father Lev, a new star ascends in the Abroad firmament, bringing us so much that it would be unjust and unchristian not to share it with all for whom his name and memory will remain for generations to come.
Protodeacon Herman Ivanov-Treenadzaty
Lyon, 10/23 February 2002
Commemoration of the Holy Hieromartyr Haralambos
***
First Letter – December 25, 1996
Reverend and dear Father Herman,
I unexpectedly received a package from you containing the book "The Russian Church at the Crossroads." May God save you! It brings me great joy. I am deeply grateful to you for your attention to me and my works, as well as for the several good references to me in your book. However, what is especially precious to me is that we seem to think alike, or at least in the same direction! This is something not so commonly encountered nowadays...
I read your book in one sitting, "in one breath." It contains many very precise and accurate observations! Excellent work on Z. Krachmalnikova. However, do not waste any more energy on her in the future; / ... / I have had occasion to meet her / ... / By her nature and views, she is a complete ecumenist. But her self-importance! They say our Metropolitan Vladyka remarked about her: "There is nothing worse than an unfinished martyr"...
About my works: I do not know if you have had the opportunity to come across some of my books, such as "The Baptism of Rus'" (Moscow Patriarchate, 1987), "Russian Columbuses" (Montreal, 1991), as well as "The Orthodox Church: Liturgical Objects and Clergy Vestments" (unsigned by the author) in "The Clergyman’s Handbook," Vol. 4 (Moscow Patriarchate). Additionally, with a print run of only 30 copies, I managed to publish at my own expense a collection of my articles on ecology, "Ecology, or How to Ride a Dragon" (Kursk, 1994). From issue to issue, Fr. Peter Pericrestov has been publishing my "Notes on Pastoral Theology" in Russian Shepherd, which he then plans to release as a separate book. At the beginning of last year, I completed a very large book, "Great Russia: The Life Path." It consists of 1,300 typewritten pages. However, they are afraid to publish it because it contains too much bitter truth about Judaism, Freemasonry, communists, and the current state of the "Russian-speaking population" in the Russian Federation. Some thoughts from this book I shared in the article "The Black-and-White Cross (Reflections After Lienz)," published in the newspaper Our Country No. 2349 on August 19, 1995, and in the article "The Russian Catastrophe: Punishment or a Test of Loyalty?" published in the newspaper Revival (St. Petersburg), Nos. 2 and 3 for 1996. The latter is available with Vladyka Seraphim and at the Lesna Convent with Abbess Athanasia. Recently, I finished and sent to the Synod and Vladyka Lavr a brochure (slightly smaller than your "Church at the Crossroads") titled "The Boundaries of the Church." It addresses the state of the Moscow Patriarchate and the church people in Russia. I had to examine the issue from dogmatic, canonical, and historical perspectives, as a schism within the Russian Orthodox Church Outside of Russia regarding its relationship with the Moscow Patriarchate is quite possible. However, it will have to be published here in Russia, as there they fear doing so for "diplomatic" reasons, although they fully agree with the content.
The content boils down to the fact that the Russian People no longer exist in Russia: they were physically destroyed between 1917 and 1945. After this, a new, artificially created "Soviet" people live in Russia—a people who, in essence, are not even a people, but an unfortunate Russian-speaking rabble. This also applies to the faithful parishioners of the Moscow Patriarchate (MP). Although they wish to be Orthodox and reject any heretical (ecumenical) teachings, they stubbornly believe the lie that the MP is the true Russian Church. Why? The general, average sentiment is approximately as follows: over there, abroad in the ROCOR, there are also Russian and Orthodox people, but they are not our people, not like us. Therefore, we will stick with our bishops as they are because they are ours. As for those abroad, we neither know them nor want to know them! It is not difficult to see that in such reasoning, the primary factor is not a sense of unity in faith and Church, but a sense of unity based on birth, upbringing, and life in the USSR, under the "Soviet" regime. This is one of the reasons (not the only one!) that allows us to assert that, while before 1937, when many lawful bishops of the Russian Church were still alive, albeit in prisons and exile, and a significant part of the true (not yet exterminated) Russian People remained alive, it was entirely correct to maintain that the ROCOR was a part of the Russian Church. If such an understanding could be partially correct even up to the mid-1970s, then after that—especially after 1990—this position is no longer accurate. Now, the ROCOR is not a part, but rather the only lawful Local Russian Orthodox Church. And we, who in Russia have joined it, are part of it. For a Local Church is not the Church of a geographical territory but the Church of a people. Therefore, the Church of the Russian People must be recognized as the one that unwaveringly preserves the unity of the doctrinal, canonical, and liturgical structure of Church life, which historically belonged to the Russian People up to 1917 and even up to 1927—that is, the Russian Orthodox Church Outside of Russia. This is what our hierarchs, as well as all of us Orthodox Christians, need to understand clearly.
If you are interested in a booklet where all this is systematically demonstrated, write to me, and I will send you a photocopy—but for now, only for "personal use." Is that acceptable? However, you may share it with those you deem necessary, but for now (until it is published here), do not distribute it widely.
Do not miss The Orthodox Way for 1996. There is a theological work of mine there, and I would very much like to know your opinion about it.
Of course, dear Father Herman, I am familiar with your "The Vatican and Russia" as well as some of your other articles, and I have always admired and rejoiced that you exist! That is to say, we still have writers capable of expressing deep and correct thoughts. May God help you! May the Mother of God protect you! I would be very glad if I could receive "The Russian Church Facing the West."
My eldest son, Vyacheslav, indeed became a priest during the celebration of the 700th anniversary of the Kursk Icon last year. He is now in the United States, serving in the parish of Fr. Nikolai Neklyudov in Buena. My younger son, Alexey, is studying at the Munich Seminary and is already in his final, fifth year. He is also beginning to write...
And in Kursk, despite my unworthiness, you must (!) come! We have much to talk about. We will show you the Korennaya Hermitage, and we will pray together. Many important and interesting matters are being planned here. It’s just an 8-hour train ride from Moscow. You go to bed in the evening, and in the morning—you’re already in Kursk...
Be healthy and kept by the Lord, dear Fr. Herman! Merry Christmas to you!
With love in Christ,
Your Protopriest Lev Lebedev
25 Dec 96
Kursk
***
Second Letter – March 14, 1997
Reverend and dear Father Herman,
With great gratitude, I received your long-awaited letter and the gift—"The Third Rome"! May God grant you health!
I read your work attentively. It is brilliantly written and well translated. I was especially pleased with the precisely crafted conclusions at the end about the significance of the murder of the Tsar-Martyr and His Family, and the consequent removal of the "restrainer" from the midst of the world! This thought seems to appear among many, and I have repeated it myself, but only you have been able to express it so deeply, precisely, and correctly.
I have, if you permit, a few remarks that do not concern the essence of the matter but only incidental, secondary details.
1. It is not entirely correct to emphasize that Ivan IV was the first to be crowned as Tsar. The first solemn coronation as Tsar was performed for the grandson of Ivan III, Dmitry. At that time, in an appropriate setting, it was the grandfather himself—the Tsar—who placed the barmy and the "Monomakh's Cap" on him. Ivan IV received all of this from Metropolitan Macarius on behalf of the Church (i.e., the rite was developing and being refined). In 16th-century documents, there is no mention of anointing with chrism or of Ivan the Terrible receiving Communion. Apparently, anointing did not yet exist then; it first appears at the coronation of Fyodor Ioannovich.
2. Why do you (twice) refer to Archdeacon Paul of Aleppo as the nephew of Patriarch Macarius of Antioch? Even in your own note 26, the correct full title of his work is given: "The Journey... described by his son, the Archdeacon..." In the preface by translator G. Mourkos to this work, it is also stated that Paul was the son of Macarius, who was a widowed priest in the past. Or do you have other information?
3. From your text, one might conclude that the Sudebnik (as a legal code) was first compiled under Ivan IV. But this is not the case. The first Sudebnik was compiled under Ivan III, and Ivan IV's version is already the second, a new one.
I am writing all this from memory, without references. But if you need clarifications or sources, I would be ready to provide them.
But in essence, in terms of the main content, idea, and orientation, your work "The Third Rome" is excellent and, as you rightly think, will be useful not only to the French but also to us Russians! This is particularly interesting to me, as I have dedicated much to this topic, as well as to the theme of "symphony," in my essay "Patriarch Nikon," published in Theological Works of the Moscow Patriarchate in 1982 and 1983. The perception of the Russian Church and Russian life in the mid-17th century by Paul of Aleppo was reflected in my essay published in Journal of the Moscow Patriarchate in 1985, issues Nos. 3–11. Both essays were included in "Patriarchal Moscow," and I am glad that you like it! Pay special attention to the last part, "The Theology of the Russian Land." It continues what was begun in "Patriarch Nikon," namely, the comparison of two closely related ideas: "Russia (Moscow) as the Third Rome" and "Russia as the New Jerusalem." The essence of the matter is that the Russians, from the 11th century onward, began to perceive their homeland, their land, as an image (icon) of the promised "new land" and the "New Jerusalem" of the Heavenly Kingdom. Accordingly, they structured their land, cities, and monasteries in this way. This revealed with particular clarity the historical goal (and direction) of the existence of the true, i.e., Orthodox, Russian People: under the conditions of an earthly kingdom, to move together, with mutual support, toward the Heavenly Kingdom out of strong, pure, and selfless love for Christ! No other nation in the world has had such a historical goal, as all others were more concerned with organizing earthly existence as their primary objective. Thus, the Russian People finally attained what they aspired to: in a historical instant (only 28 years!), they were taken, as a whole, from earthly existence (through a fiery trial, through Crucifixion) into Heavenly existence! But as Holy Rus' departed from earthly history, it left behind an invaluable treasure—the Russian Orthodox Church Outside of Russia, which, dear Father Herman, you rightly evaluate! Do not grieve that the contemporary Russian-speaking population of the Russian Federation—this is not a people, but a rabble—cannot and does not want to understand the Church Abroad. This genuine, true Church of the Russian People has, in general, fulfilled (and continues to fulfill, even through individuals such as yourself) its unique universal mission, one that our Emigration did not even imagine! By God’s providence, scattered across all continents of the planet, Russian exiles have shown the nations of the world the face of Russian Orthodoxy and inadvertently proclaimed to the world the Orthodox confession of the Gospel. Agree that Catholic and Protestant, as well as sectarian, missionary work cannot be considered "the preaching of this Gospel of the Kingdom to all the world as a witness to all nations," which Christ spoke of as the final and most significant event preceding His Second Coming. Such preaching had to be Orthodox. And it was accomplished through the Russian Orthodox Church Outside of Russia!
If even in the present-day Russian Federation (mistakenly called Russia), our Church manages to convert at least some who are still capable of perceiving Truth, that too is good! We here, in our small ROCOR communities, strive to do this as well. But now, we are here like the first Christians—existing as small islands (with home-based services) in an ocean of madness, unbelief, and incorrect faith, alien and hostile to us. Yet we do not grieve but rejoice in Christ. That’s the essence of it!
I am sending what I promised. But do not take the condition of "non-distribution" too literally and rigidly. The point is that there is not yet a blessing for large, mass circulation. However, allowing it to be copied or read by individual thoughtful people is, of course, permissible and, I think, even necessary. For "The Boundaries of the Church" provokes objections and debates. Let it be an object of discussion, through which a precise definition of the Moscow Patriarchate and, consequently, the attitude toward it should be developed. I will await your work from Rodion Ivankov. Yes, I remember him! A good man!
May God keep you, dear Father Herman!
With love in Christ,
Your Protopriest Lev Lebedev
14 Mar 97
Kursk
P.S. In the Lesna Convent, as well as with Vladyka Seraphim, there are two issues of the newspaper Vozrozhdenie with my extensive article, "The Russian Catastrophe..." But the magazine Vozvrashchenie is something entirely different.
As for my book "Great Russia – The Life Path," of course, it should be published. But where? I do not know.
I very much wish to visit France, where we could also have a detailed conversation.
***
Third Letter – June 17, 1997
Dear Father Herman,
I have just returned from Greece and found your wonderful, detailed letter at home. May God save you! You write rarely, indeed, for the reasons you described, but, as we say, "to the point." Each of your letters is good and nourishing food for the mind and heart. I am glad for you that this year Holy Week, Pascha, and especially everything connected with the visit of the Myrrh-Streaming Iveron Icon went so well for you! Since you are capable of experiencing spiritual events so deeply, you will understand me if I share the following with you.
I went to Greece at the invitation of Metropolitan Cyprian of Oropos and Fili and stayed at his monastery near Athens (dedicated to Saints Cyprian and Justina). For me, it was nothing short of a miracle and a deeply moving experience in the best sense of the word. The first such overwhelming experience, like a strike of Divine light straight into the heart, I had in 1989 when I first encountered the environment of the Russian Orthodox Church Outside of Russia, which determined my future path. Many things in life and in my soul began to change. But not everything... I could not overcome a terrible and destructive ailment that had weighed on me for many years (!). I was exhausted and did not know how, or even if, I would be delivered from it... And then came Greece. I ended up there almost by chance, not fully understanding why. The thing is, I had asked for this invitation exclusively for my wife, Matushka Andronika (a half-Greek), so that she could visit her ancestral homeland at least in the twilight of her life. But she categorically refused to go (due to her heart condition and fear of the journey...). So I went alone. And I ended up exactly where I needed to be—a haven of salvation. The monastery is a wonder! What monks! What a rule! What faith and prayer! There, it is the practice for the brethren to receive Communion every day.
Upon arrival, I immediately confessed to the Metropolitan /.../. I was placed in the most remote, infirmary cell, where the windows of the restroom faced outside the monastery walls so that the "aroma" of my smoking would not overly tempt the brethren. Although smoking is strictly forbidden in the monastery, an exception was made for me out of leniency, understanding that it was difficult for me to give up everything at once. Regarding /.../, Metropolitan Cyprian said: "It’s very simple! You just need to ask Christ with full faith to deliver you, and He will." I nodded but didn’t believe him (and, as I thought to myself, I hadn’t even asked for this!). But essentially, everything happened just as the Metropolitan said. With his blessing, I resolved to live for the entire month according to the monastery's rule: receiving Communion every day, fervently asking Saints Cyprian and Justina for help, and attending the molebens to these saints every Wednesday, where special prayers are read for the sick and suffering, including those like me, and where they anoint with holy oil. Gradually, without even noticing how, the painful need for /.../ completely disappeared from within me. It was a miracle. Now, I just have to hold on and not allow myself to falter. The monastery provided the means to do so—prayer ropes and some other practices. I am afraid to speak too much about my current state. For some reason, I decided to share this secret joy of mine only with you, perhaps to secure your prayers for me, as I know they will be sincere and heartfelt.
Vladyka took me around to many of his monasteries, sketes, and parishes. I witnessed a faith and life among Orthodox Greeks that do not exist in Russia. I heard such marvelous stories about people’s lives and the evident miracles happening there that all of it together became a second strike of Divine light into my heart...
At the monastery, I unexpectedly met Fr. Mikhail De Castelbajac, with whom I had a good conversation and to whom I handed two newspapers containing a rather important article of mine, intended for you. Did he pass them on to you? As a result of the trip, I not only significantly improved my health, rested, and regained strength, but also... well, you now understand!
Now to your questions. Yes, Ivan the Terrible, as it were, supplemented the coronation rite by having the Church's head present the royal regalia. His son, Fyodor Ioannovich, introduced another addition—anointing with chrism. It is difficult for me to say why Western scholars turned Archdeacon Paul into the "nephew" of Patriarch Macarius. In our full Russian edition of "The Journey," the preface by G. Mourkos (a Syrian from the Antiochian Patriarchate) provides biographical details of Patriarch Macarius, clearly stating that he was a widowed priest, meaning he was married and had a son who later became his archdeacon. For scholars, even Western ones, such an error is inexcusable. Let them translate and read the mentioned preface. Moreover, our Russian edition is in many ways far more scholarly and comprehensive than, say, Belfour's editions, which perhaps do not include Patriarch Macarius's biography at all, partly excusing Western writers.
In Greece, as is customary for a Russian, I engaged in persistent, lengthy, and repeated "debates with the Greeks," like Arsenius Sukhanov. These debates concerned one of the most critical issues. The Synod in Resistance, under Metropolitan Cyprian, officially declared that the ecumenical churches also possess grace and that their sacraments are valid. Through these debates, I came to understand better and more deeply what they intended to convey. Moreover, they took much of my criticism into account. Metropolitan Cyprian, referencing in particular the opinion of our Holy Hieromartyr Cyril of Kazan, argued that the sacraments are valid but serve for the condemnation of conscious ecumenists while being salvific for simple, uninformed people. I, however, argued that since, in this way, the grace of God operates in the ecumenical churches differently than in Orthodox churches that are free from heresy, the Synod in Resistance should not and cannot make official statements either affirming or denying the presence of grace in these churches. It is sufficient that they fundamentally refrain from Eucharistic communion with them and denounce ecumenism as heresy. Otherwise, it creates a significant stumbling block for the Orthodox (especially in Russia) and a series of theological inconsistencies. The debates are not over. However, I am inclined to regard the Synod of Cyprian's position as a "private theological opinion," which does not disrupt my unity with them. This is because, on the whole, both Cyprian himself and all his bishops and monks are unquestionably people who think and live in a very Orthodox manner! They simply seek to avoid falling into the extreme of fanaticism characteristic of other Greek Old Calendarists, and in this, they are likely correct.
Well, forgive me, Father Herman, for tiring you! May the Lord preserve you for many years! I ask for your brotherly prayers!
With love in the Lord,
Your Protopriest Lev Lebedev
17 June 97
Kursk
P.S. I completely agree with your response to Fr. Boris! You gave him excellent encouragement regarding the fact that, no matter what happens (e.g., a schism), our ROCOR will remain itself, with those bishops who stand firm.
***
Fourth Letter – September 19, 1997
Dear Father Herman,
It has been a very long time since I have heard from you. I sent you an important article of mine through Fr. Mikhail De Castelbajac, and after returning from Greece, I wrote you a detailed letter. Yet it has now been almost four months without a reply from you. Has something happened?
Please let me know, even in just a few words, whether you received these correspondences.
May God keep you, dear Father Herman! I read your heartfelt letter to the Metropolitan regarding the events in Hebron. I completely agree—may God save you!
With love in Christ,
Your Protopriest Lev Lebedev
19 Sep 97
Kursk
***
Fifth Letter – June 17, 1997
Dear Father Herman,
I received your letter dated 8 Oct. May God save you!
How could Fr. Mikhail De Castelbajac have lost the article I sent for you? Well, it happens... Never mind—I am sending it again now.
In Orthodox Russia for July 15/28, 1997, my article "A Haven of Salvation" about the Monastery of Saints Cyprian and Justina was already published. Additionally, in June, I submitted a note to the Metropolitan regarding the inadmissibility of breaking relations with Vladyka Cyprian. Furthermore, I tried to dispel the suspicions of Bishop Michael of Toronto concerning these good Greeks when he visited me in July. The Synod did not support the proposal to reconsider relations with the Synod of Metropolitan Cyprian and upheld the 1994 decisions to maintain communion.
I fully sympathize with you regarding your workload and ask you to forgive me for being intrusive!
For my part, I too, like you, have undertaken a written "attack" on our First Hierarch concerning the wavering minds regarding rapprochement with the Moscow Patriarchate.
Wishing you success! May God keep you!
With love in Christ,
Your Protopriest Lev Lebedev
23 Oct 97
Kursk
***
Sixth Letter – November 7, 1997
Beloved in the Lord,
Dear Father Herman,
You cannot imagine the joy with which I received your letter of October 28, along with your appeal to the Metropolitan and all the bishops! May God grant you health! We read this document aloud with the whole family, and we all completely agree with you. Father Benjamin (may God save him!) sends me all the important materials that appear on Church matters. For instance, he sent the letter signed by an entire group led by Vladyka Barnabas, including you. It has one shortcoming: it only comments on the fact that the Moscow Patriarchate (MP) has not changed in any way. Yet even Vladyka Mark, in his article "The Strength of the Church...", acknowledges this... but stubbornly insists that despite this, dialogue with the MP is still possible and even necessary! In a personal letter to Father Benjamin, I fully exposed this "maneuver" by Vladyka Mark. Request a copy of my latest letter from him; you should appreciate my critique. As for the Metropolitan's intention to write about the "absence of grace" in the MP, I am convinced this would be premature. In that "Appeal" to the Metropolitan, which Father Benjamin sent to you, I showed that the question of the validity or invalidity of sacraments in the MP and other ecumenical Orthodox Churches remains, for now, a question. It is entirely possible (and judging by all indications, this is the case) that sacraments are still performed there but only by God's mercy and His condescension toward the people. In that case, these sacraments definitively lead to terrible condemnation for the hierarchs of the MP—the very performers of these sacraments—as well as for those who understand their apostasy and heresy but, being indifferent to the Truth, still resort to them. It is necessary for a broad Council of several genuinely Orthodox Churches to decisively condemn both Sergianism and ecumenism, as well as, personally, those who propagate these—i.e., the heresiarchs—and only after that declare that henceforth, the sacraments of these apostates, heretics, and hypocrites are considered invalid. But for this, a special blessing from God is needed so that the fathers of such a Council could, with a clear conscience, conclude: "It seemed good to the Holy Spirit and to us." Otherwise, we will end up with the same situation as with the 1983 anathema against ecumenism, where, contrary to the canons, no one was personally named as a heretic. Later, Vladyka Vitaly declared that this anathema does not apply to anyone, does not affirm the gracelessness of ecumenical churches, and serves merely as a warning for its own members, for the ROCOR... So, as you put it, it’s not the first time we’ve "amused the whole world."
In response to your letter of October 8, I replied and included clippings from the newspaper Vozrozhdenie with my article "The Russian Catastrophe." Did you receive all of it? For God’s sake, please reply with at least two words—yes or no.
I think you are right in suggesting that it would be good to recognize the actions of the Synod and the commission in the Holy Land, as well as the "punishment" of our confessors, as mistaken. It is probably too late to reinstate the former ones (Igumenia Juliana, Fr. Bartholomew). However, the newly appointed ones could be removed and replaced with those who are decisively against rapprochement with the MP.
May God keep you, dear Father Herman! I have already been invited to Holland next year and may also be invited to England. It would be wonderful for us to meet somewhere in Europe!
With love in Christ,
Your Protopriest Lev Lebedev
7 Nov 97
Kursk
***
Seventh Letter – February 2, 1998
Reverend and dear Father Herman,
May God save you for your letter with the attached document regarding the Eleon affairs!
I did not know that the late Brother Joseph Muñoz was so close to you. As for me, imagine, I had the good fortune to see him twice in my life and speak with him a little. This was in the U.S. and Canada in 1991. Despite the briefness of these encounters, he made a very strong impression on me! Above all, through a kind of inner radiance, which I perceived as the light of purity. My eldest son, Father Vyacheslav, had the same impression from his meetings with José. He spoke with him at the Youth Conference in Brazil last year, where José was present with the Icon. The martyr's death of Joseph shook us all! For some time, we were simply in a state of shock. And the same questions arose: why? For what reason? I completely agree with you that the phenomenon of the myrrh-streaming Iveron Icon is, perhaps, unprecedented in the history of the Church. And, of course, the Mother of God chose as the guardian of such an Icon a person after Her own heart—not someone accidental! You write that Joseph had troubling premonitions. Matushka Anastasia Shatilova (whose word, unfortunately, cannot always be fully trusted) reports in her C.N. that Joseph repeatedly and for a long time received threatening phone calls. Do you happen to know if this is true? And who could they have come from—some kind of satanists, perhaps?
I did not get the impression that the Lord is "striking hard." It has long been observed that the Lord often removes particularly pure and God-pleasing people from the realm of the Evil in which the world lies, seemingly "before their time." But it only seems that way... In reality, everything happens at the proper time and with great precision.
Another matter is that this event aligns with the fact that, in 1996, the Oak of Mamre completely dried up, and in 1997, it was entirely taken away from our Church. If we recall that the myrrh-streaming of the Icon in Montreal began in 1982, shortly after the ROCOR glorified (in 1981) the New Martyrs and Confessors of Russia, led by the Royal Family, it becomes clear that such a grace-filled sign was given to the Russian Orthodox Church Outside of Russia for its steadfast standing in the truth of God, against all lies, especially those emanating from the Moscow Patriarchate (it should also be noted that the myrrh-streaming of the Iveron Montreal Icon of the Mother of God began shortly after the secret restoration of the episcopate by the Russian Orthodox Church Outside of Russia in May 1982 for the suffering Catacomb Church on the Homeland—Editor’s Note, "Church News"). But when, after 1994, a certain retreat from such steadfastness began in our midst, signs of the withdrawal of God's grace also began... Personally, I perceive everything in just this way. Yet, I am convinced and know that God's punishments, in essence, signify nothing other than "instruction," that is, a lesson that must be understood and well-learned. When that happens, all that is good will return and even be multiplied.
In this regard, your efforts, as well as those of other worthy clergymen, in bearing witness to the First Hierarch and the Synod deserve full approval and the highest praise! And it seems they are not without effect... Recently, Vladyka Michael of Toronto stayed with me for a few days. He served Theophany with us and spoke a great deal! He assured me that the Council of Bishops will not follow the course proposed by Archbishop Mark. May God grant it! May God grant it!
Thank you, dear Father Herman, for your positive assessment of my article in Vozrozhdenie. For me, however, what matters is not "compliments" but whether Russian people will understand what has happened to Russia—or not (or only partially understand). That is the issue!
Perhaps (not certain) I will be invited to the Lesna Convent this year. And if I find myself there, by God’s providence, it will be an opportunity for us to meet in person.
May God keep you and your entire family, esteemed Father Herman! Please extend my greetings to Fr. Mikhail De Castelbajac!
With love in Christ,
Your Protopriest Lev Lebedev
2/ Feb 98
Kursk
On the back of the photograph, Father Lev wrote the following:
This is me on the island of Aegina with Fr. Hieromonk Ioannikios, my translator and most kind helper. He is an American. He was in Jordanville, then on Mount Athos at the St. Elias Skete, and now he is in the Monastery of Saints Cyprian and Justina.
***
The last postcard, just a few days before his passing:
Christ is Risen!
Dear Father Herman,
We wholeheartedly congratulate you on Pascha! May God grant victory to you and to us! And joy in God!
Write to us! Do not forget us!
With love and brotherly kisses,
Protopriest Lev Lebedev with family
Pascha 1998
Kursk
To add beneath the postcard:
Thus, on the back of the postcard-icon of his beloved Holy Tsar-Martyr, our correspondence with the ever-memorable Protopriest Lev Lebedev comes to an eternal end...
The postcard, sent just a few days before his sudden passing, once again reveals the knightly spirit of the late Father, a true warrior of Christ: "May God grant victory to you and to us." With sword raised, Father Lev repeatedly went into spiritual battle, driven by the call of his conscience and the invitation of his beloved Commander-in-Chief, the First Hierarch. But he was not granted the opportunity to engage in battle with the destroyers of the Church...
"Write to us! Do not forget us!" ... But how could we forget!..
After the Council of 1998 came the Council of 2000, followed by the devastation of the Church... But we know well on whose side Father Lev would be today and with whom he would still stand, fighting side by side.
In the dwellings of the righteous, grant rest, O Lord,
to the soul of Your faithful servant, the ever-memorable Protopriest Lev,
and make his memory eternal!
Protodeacon Herman Ivanov-Treenadzaty
Russian source: https://catacomb.org.ua/modules.php?name=Pages&go=page&pid=282
