Russian Greek Catholic Church

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"Russian Catholic Church" redirects here. For an overview of the Catholic Church in Russia, see Catholic Church in Russia.

Russian Greek Catholic Church
Russian: Российская греко-католическая церковь
ClassificationEastern Catholic Church
OrientationEastern Christianity
PolityEpiscopal
PopeFrancis
PrimateJoseph Werth
LiturgyByzantine Rite
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The Russian Greek Catholic Church

particular church that is part of the worldwide Catholic Church.[2] Historically, it represents both a movement away from the control of the Church by the State and towards the reunion of the Russian Orthodox Church with the Catholic Church. It is in full communion with and subject to the authority of the Pope of Rome as defined by Code of Canons of the Eastern Churches
.

Russian Catholics historically had their own episcopal hierarchy in the Russian Catholic Apostolic Exarchate of Russia and the Russian Catholic Apostolic Exarchate of Harbin, China. In 1907, Pope Pius X appointed Ukrainian Greek Catholic Metropolitan Andrey Sheptytsky, the Archbishop of Lviv, to be responsible for supporting Russian Catholics due to the precarious position of their Church within Russia. He continued in this role through World War II. Leonid Feodorov was the first Russian Catholic Exarch of Russia, and was imprisoned by the Soviets for over decade, before dying in 1935. In 1939 Sheptytsky appointed his brother Klymentiy Sheptytsky as Exarch, who later died in a Soviet prison in 1951. Since the 1950s both Russian Catholic exarchates have been vacant, though they are listed as extant in the Annuario Pontificio.

In 1928,

major seminary to train their clergy.[3] The Russian Greek Catholic Church is currently led by Bishop Joseph Werth as its ordinary,[4]
who was appointed in 2004.

As of 2019[update], there were around 3,000 members of the church. An exarchate was established in 1917, and Soviet repression meant that Eastern Catholics went underground. Their outstanding figure, Mother

Russian Orthodox, who are intensely suspicious of Catholic activity in Russia.[5]

Background

According to Fr. Christopher Lawrence Zugger, the conversion of

patriarchate by the Ecumenical Patriarch. By this time, the separation had become so complete that both churches accused each other of being heretics.[6]

Out of all Eastern Orthodox Churches, what

Czar in 1547 and gutted the independence of the Russian Orthodox Church from control by the State.[7]

During a speech at the St. Procopius Unionistic Congress in 1959, Fr. John Dvornik explained, "...the attitude of all Orthodox Churches toward the State, especially the Russian Church is dictated by a very old tradition which has its roots in early Christian political philosophy... the Christian Emperor was regarded as the representative of God in the Christian commonwealth, whose duty was to watch not only over the material, but also the spiritual welfare of his Christian subjects. Because of that, his interference in Church affairs was regarded as his duty."[8] This is not so say, however, that State control over the Russian Orthodox Church was always accepted without criticism or opposition.

In defiance of the Tsar's absolute power,

state terror against real and imagined traitors and their entire families by the Oprichnina. Metropolitan Philip also withheld the traditional blessing from the Tsar during the Divine Liturgy. In response, the Tsar convened a Church Council, whose bishops obediently declared Metropolitan Philip deposed on false charges of moral offenses and imprisoned him in a monastery. When the former Metropolitan refused a request from the Tsar to bless his plans for the 1570 Massacre of Novgorod, Tsar Ivan allegedly sent Malyuta Skuratov to smother the former Bishop inside his cell. Metropolitan Philip was canonized in 1636 and is still commemorated within the Orthodox Church as a, "pillar of orthodoxy, fighter for the truth, shepherd who laid down his life for his flock."[9] Within the Russian Greek Catholic Church, Blessed Leonid Feodorov, the 20th century Exarch of Russia, is known to have had a very deep devotion to Metropolitan St. Philip of Moscow.[10]

Over the centuries that followed, as growing numbers of members of the Eastern Catholic Churches fell under the rule of the House of Romanov as a result of the Khmelnytsky Uprising, the Great Northern War, and the Partitions of Poland, they similarly experienced escalating and brutal religious persecution.

For example, Tsar

icons of Eastern Catholic Starets, bishop, and martyr St. Josaphat Kuntsevych inside the Basilian monastery church in Polotsk, that the Tsar immediately desecrated the Eucharist and then personally murdered several priests who attempted to retrieve it.[12]

In 1721,

Patriarch of Moscow with a department of the civil service headed by an Ober-Procurator and called the Most Holy Synod, which oversaw the appointment and deposition of the Church Hierarchy, as a further extension of the Tsar's Government.[13]

Meanwhile, with the grudging exception of the

13 unarmed men and boys by the Imperial Russian Army in the village of Pratulin, near Biała Podlaska
on January 24, 1874.

It was almost certainly with these events in mind that Leonid Feodorov, the future Greek Catholic Exarch of Russia and Belarus, predicted at Anagni to a fellow Catholic seminarian more than a decade before the fall of the House of Romanov, "Russia will not repent without travelling the Red Sea of the blood of her martyrs and numerous sufferings of her apostles."[14]

Intellectual precursors

The modern Russian Catholic Church owes much to the inspiration of poet and philosopher

Pope of Rome as a universal ecclesiastical hierarch. Solovyov further argued, however, that the Russian Orthodox Church, "is only separated from Rome de facto, so that one can profess the totality of Catholic doctrine while continuing to belong to the Russian Orthodox Church."[16]

On August 9, 1894, a Russian Orthodox priest and protegé of Solovyov, Fr. Nicholas Tolstoy, entered into full communion with the Holy See by making profession of faith before Bishop Félix Julien Xavier Jourdain de la Passardière at the Church of St. Louis des Français in Moscow. Under oath, Fr. Nicholas renounced all contrary to Catholic doctrine and accepted both the Council of Florence and the First Vatican Council. At Fr. Nicholas's request, all documents relating to his conversion were conveyed to Pope Leo XIII, who kept them along with a personal archive of papers having, "to do with matters in which the Pope was particularly interested."[16]

The person most responsible for the creation of the Russian Greek Catholic Church, however, was

Russian people with the Holy See goes back at least to his first trip there in 1887. Afterwards, Sheptytsky "wrote some reflections" between October and November of 1887, and expressed his belief, "that the Great Schism, which became definitive in Russia in the fifteenth century, was a bad tree, and it was useless to keep cutting the branches without uprooting the trunk itself, because the branches would always grow back."[17]

Following his elevation to

Old Believer clergy.[18]

History

Tsarist policy of persecuting Eastern Catholics continued unchecked until the

Tsar Nicholas II grudgingly granted religious tolerance. Thereafter, communities of Russian Greek Catholics emerged and became organized.[19] Old Believers
were prominent in the early years of the movement.

After the

Tsarism. In order to spread the Catholic Church in Russia, the Pope also granted Sheptytsky all the authority of an Patriarch of a self-governing Eastern Catholic Church, but without the actual title, over the Russian Empire. In addition to the extremely rare privilege of Communicatio in sacris as a tool of Greek Catholic evangelisation, Sheptytsky was told that he was free to ordain priests and even to consecrate Bishops while reporting only to the Pope himself. Pope Pius advised Sheptytsky, however, to delay using his powers openly until a more opportune time, as otherwise the infamously anti-Catholic Imperial Russian Government would cause an enormous amount of trouble for him.[20]

Soon after, the semi-underground parish of the Russian Greek Catholic Church in

Pro-Latinisation priest Fr. Aleksei Zerchaninov and those of Pro-Orientalist priest Fr. Ivan Deubner. When asked by Metropolitan Andrey Sheptytsky to make a decision on the dispute, Pope Pius X decreed that Russian Greek Catholic priests should offer the Divine Liturgy Nec Plus, Nec Minus, Nec Aliter ("No more, No Less, No Different") than priests of the Russian Orthodox Church and the Old Believers.[21][22][23]

After the outbreak of

Ukrainophile intellectuals, and clergy of the Ukrainian Greek Catholic Church who were arrested by the Tsarist secret police and deported to Siberia. Despite angry questions being raised about his incarceration by members of the Opposition in the Duma, Sheptytsky spent a total of three years as a prisoner of conscience held by the Russian Orthodox monks at the Monastery of Saint Euthymius in Suzdal.[23]

After the

seminarian, as the first Exarch.[26]

On 19 May 1917,

Ukrainian Greek-Catholic Church.[27] Even though the ordination of married men to the priesthood is allowed by the canon law of the Eastern Catholic Churches, the Abrikosovs had already taken a vow of chastity[28] in a ritual which the rule of the Dominican Third Order at the time only very rarely permitted to married couples and only after first receiving the approval of "a prudent spiritual director."[29]

On the feast of

St. Dominic in August 1917, Anna Abrikosova took vows as a Dominican sister, assuming at that time her religious name in honor of Catherine of Siena, and founded a Greek-Catholic religious congregation of the Order in her Moscow apartment. Several of the women among the secular tertiaries joined her in taking vows as well. Thus was a community of the Dominican Third Order Regular, with Father Vladimir Abrikosov as its chaplain, established in what was soon to be Soviet Russia. Mother Catherine took as her motto in the religious life, "Christ did not come down from the Cross, they took Him down dead."[30]

According to Father Georgii Friedman, Mother Catherine and the Sisters made an unusual choice for a religious community, inspired, it is believed, by the example of the Discalced Carmelite Martyrs of Compiègne during the French Revolution, "In addition to the three usual religious vows, the sisters took a fourth vow, to suffer for the salvation of Russia. God heard their desire, and soon they were to suffer much, for many years."[31]

The October Revolution and Anti-Catholic religious persecution soon followed, dispersing Russian Greek Catholics to Siberia, the Gulag and the Russian diaspora throughout the world.

At the same time, though, conversions continued to take place. In 1918, Fr.

Priestless Old Believer and priest of the Old Ritualist tradition within the Russian Orthodox Church, entered into communion with the Holy See along with his entire parish, which was located at Nizhnaya Bogdanovka, near Kadiivka, in the Luhansk Oblast of modern Ukraine.[32][33][34]

Meanwhile, Exarch Leonid Feodorov made presentations, participated in discussions with Orthodox clergy,

Moscow Patriarchate from again being lost to control by the State. For this reason, Patriarch Tikhon was both meeting regularly to discuss possible reunion with both the Exarch and with Father Vladimir Abrikosov. The Patriarch was also urging those Orthodox clergy and laity who remained loyal to him to similarly meet with the Russian Catholics in order to discuss the possible reunion of the Russian Orthodox Church with the Holy See under the terms laid down at the Council of Florence
in 1439. [36]

This was why, when Fr.

Russian famine of 1921, and the Exarch of the Russian Greek Catholic Church first met one another and conversed in Ecclesiastical Latin, Feodorov, who admired Patriarch Tikhon and felt only contempt for the so-called Living Church, urged that the Famine Relief food supplies be entrusted to not only to Catholic clergy, but also to those Russian Orthodox priests who remained loyal to Patriarch Tikhon for distribution to the starving. Fr. Walsh enthusiastically agreed with the Exarch's idea and ensured that it was carried out. In Orenburg alone, his assistant, Fr. Louis J. Gallagher hosted six local Russian Orthodox bishops to his table to organize the delivery of food supplies to the starving.[37]

Meanwhile, according to historian Edward E. Roslof, to a much greater extent than the Rurikid and Romanov Tsars before them, the Soviet State and it's secret police, the

counterrevolution and anti-Soviet agitation by Nikolai Krylenko. Feodorov was found guilty and sentenced to ten years in the Soviet concentration camps at Solovki,[39][40] located above the Arctic Circle in the former Solovetsky Monastery in the White Sea
.

During a conversation inside the anti-religious museum at Solovki with fellow Russian Greek Catholic political prisoner Julia Danzas, the Exarch revealed that felt profoundly moved to be incarcerated in the former monastery complex once led by St. Philip of Moscow. The Exarch also reverently kissed both the vestments once used by the former Hegumen and the stone which St. Philip had once used instead of a pillow. The Exarch commented, "On this stone, the Saint had not only radiant visions, but how many bitter tears did he shed!"[41]

When Danzas described her own recent struggles inside the Irkutsk labor camp against spiritual despondency and doubt, the Exarch advised her, "That is well. The Lord will sustain you, but if ever the moment returns when you no longer feel this support, don't be frightened. The Lord's aid is perhaps precisely the most abundant when it seems that He has forsaken us."[42]

During a later conversation, the Exarch confided in Danzas, "The true

Slavophiles have imagined, but it is the example of suffering. It is in this way that she shows that she is the continuation of Christ in this world."[43]

Missions also continued among

liturgical latinisations commonly added in Galicia and, "one might have thought oneself at an Orthodox service, except that prayers were offered for the Pope and our hierarchical head, the Archbishop of Paris." Iswolsky added that the chapel, although humble, "was decorated in the best of taste and according to the strictest Russian religious style; the iconostasis was the work of a Russian painter well-versed in ancient Eastern iconography. The central panel was a faithful copy of Rubleff's Trinity."[44]

In 1928, a second

Andrzej Cikoto, who both ultimately faced highly similar fates to Exarch Fabijan.[45]

The

literary scholar, and Catholic convert Vyacheslav Ivanov
.

Meanwhile, Russian Orthodox Archbishop

Locum Tenens Metropolitan Metropolitan Sergei's 1927 declaration of loyalty to the Soviet State. According to recent historian Irina Osipova, however, Metropolitan Bartholomew, "could not accept the harsh policy which Sergei adopted after the schism that divided the clergy in two camps. Bartholomew was disturbed by threats to visit punishment on every 'insubordinate' priest and by the mass arrests and sentencing of these recalcitrants."[46]

In 1932, Bartholomew Remov was secretly received into the Russian Greek Catholic Church by underground Latin Bishop Pie Eugène Neveu. After Remov's conversion became known to Joseph Stalin's NKVD, the Archbishop was arrested on 21 February 1935 and was accused of being, "a member of the Catholic group of a counterrevolutionary organization attached to the illegal Petrovsky Monastery" and of anti-Soviet agitation.[47]

Exarch Leonid Feodorov died on 14 March 1935 at Viatka, Russia, where he had been assigned to live in internal exile following his release from the Gulag.

On June 17, 1935, a closed session of the Military Collegium of the Supreme Court of the Soviet Union sentenced Archbishop Bartholomew Remov, "to the supreme penalty, death by shooting, with confiscation of property. The sentence is final and no appeal is allowed."[48] Metropolitan Bartholomew Remov was executed soon after.

Mother Catherine Abrikosova died of

Donskoy Cemetery
of central Moscow.

Following the outbreak of the

Congregation for the Eastern Churches. Ironically, Kurtna and Fr. Walter Ciszek, who had been friend at the Russicum, met once again in 1948 as fellow political prisoners in the Norillag labor camp region of the Soviet Gulag.[50][51]

Meanwhile, because of the rigorous training and spiritual formation that

saxophonist Georgii Davidovich Friedmann to be secretly and illegally ordained by a Bishop of the underground Ukrainian Greek Catholic Church.[52]

Following the

collapse of the Soviet Union, the surviving Russian Greek Catholics, many of whom were directly connected to the Greek Catholic community of Dominican Sisters founded in August 1917 by Mother Catherine Abrikosova, began to appear in the open. At the same time, the martyrology of the Russian Greek Catholic Church began to be investigated.[53]

In 2001,

beatified during a Byzantine Rite Divine Liturgy offered in Lviv by Pope John Paul II.[39][40]

In 2003, a

Congregation for the Causes of Saints by the Bishops of the Catholic Church in Russia.[55]

With the religious freedom experienced after the fall of Communism, there were calls from Russian Greek Catholic clergy and laity to for a new Exarch to the long existing vacancy. Such a move would have been strongly objected to by the Russian Orthodox Church, which caused Cardinal

Russian Federation. By 2010, five parishes had been registered with civil authorities in Siberia, while in Moscow two parishes and a pastoral center operate without official registration. There are also communities in Saint Petersburg and Obninsk.[19]

In the

Chevetogne, Lyon, Munich, Rome, Milan, and Singapore.[citation needed] Many are all under the jurisdiction of the respective local Latin Church bishops. The communities in Denver,[56] Dublin, and Singapore do not have a Russian national character but exist for local Catholics who wish to worship in the Russo-Byzantine style.[citation needed
] The community in Denver is currently under the jurisdiction of the Ruthenian Eparchy of Phoenix.

Russian Greek Catholic clergy in 2006. Bishop Joseph Werth is second from the right, first row

In a 2005 article, Russian Catholic priest Fr. Sergei Golovanov stated that three Russian Greek Catholic priests served on

Church Slavonic, although vernacular Liturgies are more common in the Russian diaspora
.

As of 2014, the two Exarchates of Russia and Harbin are still listed in the Annuario Pontificio as extant, but they have not yet been reconstituted, nor have new Russian-Rite bishops been appointed to head them.

By 2018, there have been reports of 13 parishes and five pastoral points in Siberia with seven parishes and three pastoral points in European Russia. Some parishes serve the

Byzantine Catholic mitered archpriest serves as Secretary to the Ordinary. There is a priest coordinator for the parishes in Siberia and a liturgical commission and a catechetical commission.[57]

Hierarchy

Apostolic Exarchate of Russia

Further information: Russian Catholic Apostolic Exarchate of Russia

It has been vacant since 1951, having had only two incumbents, both belonging to the Ukrainian Studite Monks (M.S.U., a Byzantine Rite Ukrainian Greek Catholic Church monastic order):

  • Blessed Leontiy Leonid Feodorov, M.S.U. (1917.05.28 – 1935.03.07)
  • Blessed Klymentiy Sheptytsky, M.S.U. (1939.09.17 – 1951.05.01); also first Hegumen of Ukrainian Studite Monks (1919 – 1944.11), then Archimandrite of Ukrainian Studite Monks (1944.11 – 1951.05.01)
    • Bishop
      S.J.
      ; vice-exarch of Siberia (c. 1939 or 1940)

Apostolic Exarchate of Harbin

Further information: Russian Catholic Apostolic Exarchate of Harbin
Name Term Order Notes Refs
Fabijan Abrantovich 20 May 1928 – 1939 Marian Fathers Arrived in Harbin in September 1928. Recalled to Rome in 1933. Died 1946. [58]
Vendelín Javorka [cs] 1933–1936 Jesuit
Apostolic administrator
sede plena		 [58]
Andrzej Cikoto
 20 October 1939 – 13 February 1952 Marian Fathers 1933–1939
superior general of the Marian Fathers in Rome. Later made archimandrite
. Died in office in prison

Further reading

  • The Servant of God Mother Catherine Abrikosova, TOSD (2019), The Seven Last Words of Our Lord Upon the Cross, Translated by Joseph Lake and Brendan D. King. St. Augustine's Press, South Bend, Indiana.
  • Jeffrey Bruce Beshoner (2002), Ivan Sergeevich Gagarin: The Search for Orthodox and Catholic Union, University of Notre Dame Press.
  • Antonio Costa and Enrica Zerni, La fede e il martirio. P. Pietro Leoni s.j.: un missionario italiano nell'inferno dei Gulag, Il Cerchio.
  • Fr. Cyril Korolevsky (1993), Metropolitan Andrew (1865–1944), translated by Fr. Serge Keleher. Eastern Christian Publications, Fairfax, Virginia OCLC-52879869.
  • Pietro Leoni (1959), Spio del Vaticano!, Cinque lune.
  • World Apostolate of Fatima
    .
  • Fr. Paul Mailleux, S.J. (2017), Blessed Leonid Feodorov: First Exarch of the Russian Catholic Church; Bridgebuilder between Rome and Moscow, Loreto Publications.
  • Sr. Mary of the Sacred Heart, OP (2013), To Courageously Know and Follow After Truth: The Life and Work of Mother Catherine Abrikosova, DNS Publications
  • Irina I. Osipova (2003), Hide Me Within Thy Wounds; The Persecution of the Catholic Church in the USSR, Germans From Russia Heritage Collection.
  • Irina Osipova (2014), Brides of Christ, Martyrs for Russia: Mother Catherine Abrikosova and the Eastern Rite Dominican Sisters, Translated and Self Published by Geraldine Kelley.
  • Christopher Zugger (2001), The Forgotten; Catholics in the Soviet Empire from Lenin to Stalin, Syracuse University Press.

See also

Notes

  1. Latin
    : Ecclesia Graeca Catholica Russica
  2. ^ Russian: Российская католическая церковь византийского обряда, Rossiyskaya katolicheskaya tserkov vizantiyskogo obryada

References

  1. ISSN 0099-9660
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  2. ^ "Russian Byzantine Catholic Church: caught between the Vatican and Russian Orthodox". Rome Reports. 10 July 2017. Archived from the original on 13 July 2017. Retrieved 21 September 2020.
  3. Pontificio Instituto Orientale
    , Piazza S. Maria Maggiore, 7, 1-00185 Roma.
  4. ^ "Apostolic Exarchate of Russia, Russia (Russian Rite)". GCatholic. Retrieved 21 September 2020.
  5. ^ The Beautiful Witness of the Eastern Catholic Churches, by Jon Anderson, The Catholic Herald, March 7, 2019.
  6. ^ Zugger 2001, pp. 12–14.
  7. ^ Bainton, Roland H. (1966), Christendom: A Short History of Christianity, vol. I, New York: Harper & Row, p. 119
  8. The Bruce Publishing Company, Milwaukee
    . Page 80.
  9. ^ Constantine de Grunwald (1960), Saints of Russia, The Macmillan Company, New York. Pages 104–124.
  10. ^ Fr. Paul Mailleux, S.J. (2017), Blessed Leonid Feodorov: First Exarch of the Russian Catholic Church; Bridgebuilder between Rome and Moscow, Loreto Publications. Pages 236–237.
  11. ^ Father Cyril Korolevsky, Metropolitan Andrew (1865–1944), Stauropegion, 1993. Distributed in North America by Eastern Christian Publications. Page 250.
  12. ^ Historia o pozabiianiu bazilianów w połockiey cerkwi przez cara moskiewskiego etc. w roku 1705tym, dnia 30 Junia starego. Paris: Renou at Maulde. 1863.
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  14. ^ Cyril Korolevsky (1993), Metropolitan Andrew (1865–1944), Stauropegion, Lviv. Volume 1. Page 285.
  15. ^ Jeffrey Bruce Beshoner (2002), Ivan Sergeevich Gagarin: The Search for Orthodox and Catholic Union, University of Notre Dame Press. pp. 49-208.
  16. ^ a b Korolevsky 1993, p. 251.
  17. ^ Korolevsky 1993, p. 249.
  18. ^ Korolevsky 1993, p. 254-256.
  19. ^
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  20. ^ Korolevsky 1993, p. 261-269.
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  23. ^ a b Korolevsky 1993, p. 269-274.
  24. ^ Zariczniak, Larysa (5 November 2015). "Metropolitan Sheptytsky's Importance to History". Ukrainian Echo. Retrieved 15 December 2020.
  25. ^ Zatko 1965, pp. 58–59.
  26. ^ Korolevsky 1993, p. 282-287.
  27. ^ Korolevsky (1993), p. 311.
  28. ^ Irina Osipova (2014), Brides of Christ, Martyrs for Russia: Mother Catherine Abriksova and the Eastern Rite Dominican Sisters, Translated and Self Published by Geraldine Kelley. Page 33.
  29. ^ Dominican Tertiaries Manual, (1952 Edition), pages 23–26, 350–353.
  30. ^ Irina Osipova (2014), Brides of Christ, Martyrs for Russia: Mother Catherine Abrikosova and the Eastern Rite Dominican Sisters, Translated and Self Published by Geraldine Kelley. Page 358.
  31. ^ Osipova (2014), page 275.
  32. ^ Fr. Paul Mailleux, S.J. (2017), Blessed Leonid Feodorov: First Exarch of the Russian Catholic Church; Bridgebuilder between Rome and Moscow, Loreto Publications. Pages 160–165.
  33. ^ Fr. Constantin Simon, S.J. (2009), Pro Russia: The Russicum and Catholic Work for Russia, Pontificio Istituto Orientale, Piazza S. Maria Maggiore, Roma. Pages 142–143.
  34. ^ The Life and Death of Father Potapy Emelianov (in Russian) by Pavel Parfentiev.
  35. ^ Парфентьев, Павел (2017). Служение блаженного Леонида Федорова в России. Православные католики Одессы.
  36. ^ Fr. Paul Mailleux, S.J. (2017), Blessed Leonid Feodorov: First Exarch of the Russian Catholic Church; Bridgebuilder between Rome and Moscow, Loreto Publications. Pages 155–187.
  37. ^ Fr. Paul Mailleux, S.J. (2017), Blessed Leonid Feodorov: First Exarch of the Russian Catholic Church; Bridgebuilder between Rome and Moscow, Loreto Publications. Pages 150-153.
  38. ^ Edward E. Roslof, Red Priests: Renovationism, Russian Orthodoxy, & Revolution, 1905–1946 (Bloomington: Indiana University Press, 2002), 98.
  39. ^ a b "Blessed Leonid Feodorov". CatholicSaints.Info. 12 February 2009. Retrieved 15 December 2020.
  40. ^ a b "Bl. Leonid Feodorov – Saints & Angels". Catholic Online. Retrieved 15 December 2020.
  41. ^ Fr. Paul Mailleux, S.J. (2017), Blessed Leonid Feodorov: First Exarch of the Russian Catholic Church; Bridgebuilder between Rome and Moscow, Loreto Publications. Pages 236–237.
  42. ^ Fr. Paul Mailleux, S.J. (2017), Blessed Leonid Feodorov: First Exarch of the Russian Catholic Church; Bridgebuilder between Rome and Moscow, Loreto Publications. Page 237.
  43. ^ Fr. Paul Mailleux, S.J. (2017), Blessed Leonid Feodorov: First Exarch of the Russian Catholic Church; Bridgebuilder between Rome and Moscow, Loreto Publications. Page 237.
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  45. ^ Irina Osipova (2003), Hide Me Within Thy Wounds: The Persecution of the Catholic Church in the U.S.S.R., Germans from Russia Heritage Collection, North Dakota. Pages 137–176.
  46. ^ I.I. Osipova (2003), Hide Me Within Thy Wounds: The Persecution of the Catholic Church in the USSR from Material in Criminal Investigation and Labor Camp Files, Germans from Russia Heritage Collection. Fargo, North Dakota. Pages 43–44.
  47. ^ Osipova 2003, p. 42.
  48. ^ Osipova 2003, p. 47.
  49. ^ Irina Osipova (2003), Hide Me Within Thy Wounds: The Persecution of the Catholic Church in the U.S.S.R., Germans from Russia Heritage Collection, North Dakota. Pages 137–176.
  50. ^ David Alvarez and Robert A. Graham, S.J. (1997), Nothing Sacred: Nazi Espionage Against the Vatican, Frank Cass, London. Pages 114–139.
  51. ^ David Alvarez (2002), Spies in the Vatican: Espionage and Intrigue from Napoleon to the Holocaust, University Press of Kansas. Pages 222–236, 316–318.
  52. ^ Irina Osipova (2014), Brides of Christ, Martyrs for Russia: Mother Catherine Abrikosova and the Eastern Rite Dominican Sisters, Translated and self published by Geraldine Kelley. Pages 241–313.
  53. ^ "News from the Catholic Newmartyrs of Russia Program". Catholic Newmartyrs of Russia. 16 June 2002.
  54. ^ Zugger 2001, pp. 157–169.
  55. ^ "News from the Catholic Newmartyrs of Russia Program". Catholic Newmartyrs of Russia. 16 June 2002.
  56. ^ "Ss. Cyril & Methodius Russian Byzantine Community". St. Elizabeth of Hungary Parish. Archived from the original on 12 November 2017. Retrieved 26 October 2021.
  57. ^ "Католики византийского обряда в России".
  58. ^ a b Zugger 2001, p. 462.
  59. ^ Irina Osipova (2014), Brides of Christ, Martyrs for Russia: Mother Catherine Abrikosova and the Eastern Rite Dominican Sisters, Translated and self published by Geraldine Kelley. Page 257.
  60. ^ Alexander Solzhenitsyn (1973), The Gulag Archipelago: An Experiment in Literary Investigation: I-II, Harper & Row Publishers. Page 37.

Sources
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