{"id":2,"date":"2016-05-10T03:48:21","date_gmt":"2016-05-10T03:48:21","guid":{"rendered":"http:\/\/wp452m.a10-52-158-154.qa.plesk.ru\/wordpress\/?page_id=2"},"modified":"2020-05-27T06:43:50","modified_gmt":"2020-05-27T06:43:50","slug":"archipastyr","status":"publish","type":"page","link":"https:\/\/phvieparchy.org\/en\/archipastyr\/","title":{"rendered":"Archpastor"},"content":{"rendered":"

\u041dis Eminence Pavel, Metropolitan of Manila and Hanoi (Fokin Pavel Semenovich)<\/strong><\/p>\n

\"\"<\/p>\n

Date of Birth:  <\/span>January 9, 1956<\/p>\n

Date of Ordination: June 12, 2011<\/p>\n

Date of Tonsure: October 8, 1996<\/p>\n

Khanty-Mansy Metropolia (Head of the Metropolia)<\/p>\n

Khanty-Mansy Diocese (Ruling bishop)<\/p>\n

Philippine-Vietnam Diocese (Ruling bishop)<\/p>\n

Biography:<\/p>\n

Born on January 9, 1956 in the village Kucherovka (Glukhov district, Sumy region, Ukraine).<\/p>\n

Served in the Soviet Army in 1974-1976.<\/p>\n

Since 1981 served as a chorister of children\u2019s and teachers\u2019 choir of a secondary school.<\/p>\n

Moved to Leningrad in 1985. Carried the obedience of the reader and the psalmist at the Cathedral of Transfiguration.<\/p>\n

In 1989 entered the Leningrad Spiritual Seminary on recommendations of the dean of the Cathedral of Transfiguration, the professor of the Leningrad Spiritual Seminary Archpriest Nikolay Gundyaev.<\/p>\n

After graduating the Seminary entered the Leningrad Spiritual Academy in 1992. In 1996 has defended a PHD thesis on \u201cThe Order of Malta and its history\u201d.<\/p>\n

On September 21, 1996 ordained by the Archbisop of the Kostroma and Galich to a deacon, on September 27, 1996 to a presbyter.<\/p>\n

On October 8, 1996 took the monastic vows with the name of Pavel in honor of Venerable Pavel, the Miracle-worker of Obnorsk and Komelsk.<\/p>\n

On October 31, 1996 appointed as the Abbot of the Holy Trinity Ipatiev Monastery in Kostroma.<\/p>\n

On October 17, 1997 dignified as hegumen, on May 21, 1998 dignified as archmandrite.<\/p>\n

Took obedience as a member of diocesan council, the dean of Kostroma churches, head of diocesan court, and lecturer in Kostroma Ecclesiastical Academy during his service in the Kostroma diocese. Simultaneously served as the Abbot of St. John the Evangelist church in Kostroma and supervised completion of construction of the Saint Elijah church in Ilinskoe village of Kostroma region.<\/p>\n

From October 16, 2002 to January 15, 2003 took obedience as assistant to the head of the Russian Orthodox Spiritual Mission in Jerusalem in addition to managing the monastery.<\/p>\n

According to the resolution of Patriarch Alexis II and the Holy Synod as of December 26, 2003 dismissed from the post of the Abbot of the Holy Trinity Ipatiev Monastery and appointed as the Archbishop of the St. Nicholas Cathedral in San Francisco (USA).<\/p>\n

According to the resolution of the Holy Synod as of August 21, 2007 (journal #65) dismissed from the post of the Archbishop of the St. Nicholas Cathedral in San Francisco and appointed as the Abbott of St. Nicholas Stavropegial parish in Rome.<\/p>\n

According to the resolution of the Holy Synod as of May 30, 2011 (journal #31) selected as a Ruling bishop of the newly established Khanty-Mansy diocese.<\/p>\n

On June 11, 2011 in the Throne Room of the Patriarchal private rooms in the Holy Trinity-St. Sergius Lavra named and on June 12 during the Divine liturgy held at the Dormition Cathedral of the Holy Trinity-St. Sergius Lavra consecrated to bishop of Khanty-Mansiysk and Surgut. The liturgy was headed by His Holiness the Patriarch Kirill of Moscow and All Russia.<\/p>\n

According to the resolution of the Holy Synod as of December 25, 2014 (journal #120) appointed as a head of Khanty-Mansiysk metropolis.<\/p>\n

On February 1, 2015 dignified as a metropolitan by His Holiness the Patriarch Kirill during the Divine liturgy in the Cathedral of Christ the Savior in Moscow.<\/p>\n

According to the resolution of the Holy Synod as of August 30, 2019 (journal #97) in addition to the current obedience His Grace metropolitan of Khanty-Mansiysk and Surgut Pavel was put in charge of the Philippines-Vietnam diocese of Patriarchal exarchate of South-East Asia titled as \u201cManila and Hanoi\u201d within the borders of the named eparchy.<\/p>\n

Education:<\/p>\n

1992 \u2014 Leningrad Spiritual Seminary.<\/p>\n

1996 \u2014 Leningrad Spiritual Academy.<\/p>\n

Scientific work, publications:<\/p>\n

\u2022 \u201cThe Order of Malta and its history\u201d (Phd).<\/p>\n

\u2022 Pamphlet of the Ipatiev monastery. 1999. <\/span><\/p>\n

\u2022 St. Nicholas Cathedral, San Francisco, USA. 2005. <\/span><\/p>\n

\u2022 Life journey, memoirs and correspondence of Archbishop of Washington and Alaska Antonina (Pokrovskiy). 2006. <\/span><\/p>\n

\u2022 By Imperial order of Alexander I \/\/ Russian cenobite. 2010 (July – September).<\/p>\n

\u2022 Speech by archmandrite Pavel (Fokin) at nomination to bishop of Khanty-Mansiysk and Surgut.<\/p>\n

  <\/span><\/p>\n

Awards:<\/p>\n

Eclastical:<\/p>\n

\u2022 2006 \u2014  <\/span>order of St. Innocent of Moscow 3 class.<\/p>\n

\u2022 2009 \u2014 order of Pochaev icon of the Mother of God UOC<\/p>\n

\u2022 2016 \u2014 order of St. Innocent of Moscow 2 class.<\/p>\n

 <\/span><\/p>\n

Social:<\/p>\n

\u2022 2018 \u2014 An honored citizen of Nizhnevartovsk region. <\/span><\/p>\n

\u2022 2019 \u2014 Certificate of Appreciation from Khanty-Mansiysk region Council.<\/p>\n\n\n

Orthodoxy: From Jerusalem to Manila <\/strong><\/h2>\n\n\n\n

Orthodoxy (derived from Greek. \u1f40\u03c1\u03b8\u03bf\u03b4\u03bf\u03be\u03af\u03b1 \u2013 correct teaching, correct faith and glorification of God) \u2013 the\noriginal traditional Christianity, founded by the Lord and Savior Jesus Christ\nin Palestine was spread throughout the world by his Closest disciples \u2013 the\napostles, together with their successors \u2013 the bishops.<\/p>\n\n\n\n

This is the creed and the corresponding way of life of the Orthodox\nChurch, which is understood as a community of independent (Autocephalous) local\nChurches United by Eucharistic communion. <\/p>\n\n\n\n

The Orthodox people profess the true, Apostolic faith, embodied in Holy\nScripture and Sacred Tradition, expressed in the Nicene-Constantinople Creed\n(symbol of faith) and other decrees adopted by the seven Ecumenical councils.<\/p>\n\n\n\n

The Foundation of the Orthodox Church is the God-man Jesus Christ, the\nredeeming feat of his earthly life, preaching, death on the cross and\nresurrection in the first third of the first century. <\/p>\n\n\n\n

After the descent of the Holy Spirit on the apostles, they dispersed to\npreach the Gospel of Christ throughout the world. Until the end of the first\ncentury they were able to spread Christianity in all the known countries of the\nAncient world, founding there many Christian communities. <\/p>\n\n\n\n

\"\"
The descent of the Holy Spirit on the apostles. <\/figcaption><\/figure>\n\n\n\n

After the death of the apostles, their work was continued by their\nordained bishops, who affirmed and spread the Christian faith in the lands\nentrusted to them.<\/p>\n\n\n\n

Gradually, the Church hierarchy and the organizational structure of the\nsatchel of the Church are formed, Its most important administrative centers \u2013\nRome, Alexandria, Antioch, Caesarea, etc. <\/p>\n\n\n\n

From the I to the IV century the Church suffered both from state\npersecution from the outside and from heresies and schisms from within. Both threatened\nIts very existence. Christianity was condemned and outlawed. The defense of the\nChurch was led by apologists, justifying and defending Christian doctrine and\nway of life from hostile attacks. Many Christians testified their loyalty to\nChrist by deeds of confession and martyrdom.<\/p>\n\n\n\n

In the early fourth century the persecution ends with the victory of\nChristianity. At first, under Emperor Constantine the Great (306-337), it was\nequalized in rights with other religions and even gained a privileged position,\nbeing able to preach freely. Then, Emperor Theodosius I the Great (346-395)\nproclaimed Christianity the only state religion of the Roman Empire.<\/p>\n\n\n\n

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Emperor Constantine the Great. <\/figcaption><\/figure>\n\n\n\n

Time from IV to VIII century\nin Church history is called the period of the Ecumenical councils. To clarify\nand protect the purity of the Orthodox creed from various heretical errors\n(arianism, nestorianism, monophysitism, monophelitism, iconoclasm) and establish\na single canonical order with the active support of the imperial authorities\ngathered representatives of the entire Christian Church, which confirmed the\nfaith in the Holy Trinity, the God-manhood of Christ, the dignity of the Virgin,\nicon worship, etc. <\/p>\n\n\n\n

In IV century monasticism emerged\nand was flourishing, which since then becomes an essential part of Orthodoxy.\nThe leading centers of monastic life were Egypt, Syria and Palestine. The\nfounders of monasticism are considered to be the venerable Anthony the Great,\nMacarius of Egypt, Pachomius the Great, Hilarion the Great, James of Nisibia\nand others. The Monastic desire to embody the ascetic Evangelical ideal in\nearthly life resisted the worldliness of the Church, protected It from worldly\ntemptations. <\/p>\n\n\n\n

In V century pentarchy is formed \u2013 arrangement of United Universal\nChurch from five Patriarchates (Rome, Constantinople, Alexandria, Antioch and\nJerusalem), primacy honor in which was given the Roman pulpit.<\/p>\n\n\n\n

In VII century the homeland of Christianity \u2013 Palestine together with\nthe most ancient Christian lands (Syria, Egypt, Asia Minor) were captured by\nMuslim troops. <\/p>\n\n\n\n

As a result of a number of socio-political, cultural and doctrinal\ndifferences between the Eastern and Western parts of Christendom in 1054, the\nRoman pulpit fell away from unity with the Eastern (Byzantine) Church. This\ntragic event, called the Great schism of the Church, was finally aggravated by\nthe Crusades in 11-13 centuries. and to this day is an unhealed wound on the\nbody of the Church.<\/p>\n\n\n\n

The Russian Orthodox Church has more than a thousand years of history.\nAccording to legend, the Holy Apostle Andrew the first-called in the I century.\npreached the Gospel in the future Russian lands. The spread of Christianity in\nRussia was facilitated by its proximity to such Christian countries as the\nByzantine Empire and Bulgaria. <\/p>\n\n\n\n

\"\"
The Holy Apostle Andrew the first-called sets up the Cross in Kiev land. <\/figcaption><\/figure>\n\n\n\n

In the IX century the South of Russia was consecrated by the activity of\nthe Holy equal-to-the-apostles brothers Cyril and Methodius-the enlighteners of\nthe Slavs, the creators of the Slavic alphabet and translators of Scripture and\nWorship texts into the Slavic language. <\/p>\n\n\n\n

In 860, under the Patriarch of Constantinople, St. Photius, the Kievan\nprinces Askold and Dir were baptized. This was the first attempt to baptize\nRussia at the state level, unfortunately, ended in failure and pagan reaction.<\/p>\n\n\n\n

In 954, Princess Olga of Kiev, the first Christian ruler of the Rurik\ndynasty, was baptized. <\/p>\n\n\n\n

\"\"
The Baptism of Rus in the X century. <\/figcaption><\/figure>\n\n\n\n

In 988, her grandson, Prince Vladimir makes the final decision and\nperforms the Baptism of Rus. The newly formed Russian Church becomes one of the\nmetropolitans of the Patriarchate of Constantinople, which it remained for five\ncenturies. The Metropolitan of Kiev was appointed by the Patriarch of\nConstantinople from the Greeks. In 1051, the Russian Metropolitan Hilarion, the\nmost educated man of his time, a remarkable Church writer, was first placed on\nthe primatial throne.<\/p>\n\n\n\n

Orthodoxy had a powerful influence on the development and flowering of\nRussian statehood, education, culture and spiritual life of the nation.\nMagnificent temples are erected, monasteries are founded, school education is\ndeveloped, uniform legislation is created, literature and other arts flourish,\nsocial dispositions are softened. <\/p>\n\n\n\n

The founders of monasticism in Russia are the venerable Anthony and\nTheodosius of Pechersk, who initiated the famous Kiev-Pechersk Lavra. The\noutstanding writers of the Russian Church were Metropolitan Hilarion of Kiev, Reverend\nNestor the Chronicler and others.<\/p>\n\n\n\n

             In the XII century the\nRussian Church was the only force that resisted feudal fragmentation, denounced\nprincely feuds and urged to preserve fraternal unity for the sake of preserving\nthe country and the people.<\/p>\n\n\n\n

             Russian Church was not\nbroken by the Tatar-Mongol invasion, as a result of which the Russian lands\nwere under the rule of the Golden Horde. It not only survived, but also became\nthe Consoler for the people, its spiritual inspirer for the reconstruction of the\npolitical unity of Russia. Spiritually, materially and morally it contributed\nto the future victory over the enslavers.<\/p>\n\n\n\n

             Russian Russian prelates were the spiritual leaders and assistants of the Moscow princes in the unification of the scattered Russian principalities around Moscow. Metropolitan Alexy (1354-1378) raised the Holy Prince Dimitri of Don. He, as later Prelate Metropolitan Jonah (1448-1471), using the force of his authority helped Moscow Prince in ending the feudal turmoil and preserving the state unity. The great ascetic, the monk Sergius of Radonezh gave his blessing to Dimitri Donskoy for the greatest feat of arms-the battle of Kulikovo, which served as the beginning of Russia liberation from the Mongol yoke.<\/p>\n\n\n\n

\"\"
The monk Sergius of Radonezh gave his blessing to Dimitri Donskoy for the greatest feat of arms-the battle of Kulikovo <\/figcaption><\/figure>\n\n\n\n

Monasteries stood as the guard over the Orthodox faith, Russian identity\nand culture from foreign Western influence. Only from the XIV to mid-XV century\nin Russia was founded around 180 new monasteries. The main monastic centers\nwere the Pochaev Lavra founded by the monk Iov in the West and the\nTrinity-Sergius Lavra founded by the monk Sergius of Radonezh in the East. In\nthis prosperous monastery flourished the marvelous talent of the icon painter\nSt. Andrei Rublev. <\/p>\n\n\n\n

             In 1448 the Russian\nChurch became independent from the Patriarchate of Constantinople. Metropolitan\nJonah, appointed by the Council of Russian bishops, received the title of\nMetropolitan of Moscow and all Russia.<\/p>\n\n\n\n

             In 1589 Metropolitan\nIov of Moscow became the first Russian Patriarch. The Eastern patriarchs\nrecognized the Russian Patriarch as the fifth in honor. <\/p>\n\n\n\n

             In the Troubled times\nof the early XVII century the Russian Church helped to overcome the trials\nbefell on the state and the nation \u2013 the civil war, the Polish and Swedish\nintervention. The ardent patriot Patriarch Ermogen (1606-1612) was the\nspiritual leader of the militia of Minin and Pozharsky. It is impossible not to\nrecall the heroic defense of the Trinity-Sergius Lavra from the\nPolish-Lithuanian invaders in 1608-1610. It is significant that the first king\nof the new dynasty became the son of Patriarch Filaret (1619-1634) Mikhail\nRomanov.<\/p>\n\n\n\n

\"\"
Tsar Mikhail Romanov. <\/figcaption><\/figure>\n\n\n\n

As a result of Peter I reforms, the Patriarchal administration was\nabolished and the Church became governed by the Holy Governing Synod, a\ncollegial body consisting of the Church and the state representatives headed by\nthe Tsar. <\/p>\n\n\n\n

             The Synodal period\nlasted nearly two hundred years. At that time, the Russian Church paid special\nattention to the development of spiritual education and missionary work on the\noutskirts of the country and beyond. Restoration of old and construction of new\ntemples was conducted.<\/p>\n\n\n\n

             The XIX century was\nmarked by the activity of remarkable theologians, Church historians,\nphilologists, Orientalists; gave great examples of Russian Holiness:\noutstanding saints Filaret Drozdov, Innokenty of Kherson, Ignatius\nBryanchaninov, Theophan the Recluse, St. Seraphim of Sarov, old monks of Optina\nand Glinskaya monasteries. <\/p>\n\n\n\n

             In 1917, immediately\nafter the February revolution, the all-Russian Church Council (1917-1918) was\nconvened, the main act of which was the restoration of the Patriarchal administration\nof the Russian Church. Metropolitan Tikhon of Moscow was elected Patriarch of\nMoscow and all Russia (1917-1925) at this Council.<\/p>\n\n\n\n

\"\"
The all-Russian Church Council (1917-1918). <\/figcaption><\/figure>\n\n\n\n

Under his leadership, the Church tried to heal the revolutionary turmoil, to calm the destructive passions and stop fratricidal strife. However, the Bolsheviks who came to power professed atheism and looked at the Church as their enemy. Therefore, they launched against the Curch the largest-scale persecution in the history of Christianity. Their goal was the complete the destruction of the faith and the Church in the USSR. Bishops, priests, monks, laity were subjected to all kinds of repression: ridicules, mockeries, tortures, executions, imprisonments and camps. Throughout the country, churches, monasteries, religious schools were closed; there was a company of mockery over the Orthodox faith and Church shrines. <\/p>\n\n\n\n

\"\"
Explosion of the temple (beginning of XX century). <\/figcaption><\/figure>\n\n\n\n

By the beginning of the great\nPatriotic war, the organizational structure of the Russian Church was almost\ncompletely eliminated. Only a few bishops remained free in the country, only a\nfew hundred temples were opened, and most of the surviving clergy were in\ncamps. <\/p>\n\n\n\n

             The disastrous\noutbreak of war with Nazi Germany prompted the Soviet leadership to seek help\nfrom the Church. Churches were opened for worship, religious educational\ninstitutions, bishops and other clergy were released from the camps. During the\nwar, the Russian Church has traditionally provided not only spiritual but also\nmaterial support to the warring people in the defense for the Fatherland. <\/p>\n\n\n\n

             From this historic\nmoment began a partial warming in the relations of the Church with the state,\nbut it was constantly under state control and restrictions of its activities. <\/p>\n\n\n\n

             The so-called\n“Khrushchev thaw” turned into new persecutions for the Church, when\nthousands of churches were forcibly closed throughout the Soviet Union. <\/p>\n\n\n\n

             At the local Council\nof 1971 there was a reconciliation with the old believers who broke away from\nthe Church as a result of rejection of the reforms of Patriarch Nikon\n(1652-1666).\n\n         The decline of the state-atheistic\nsystem was marked by the celebration of the Millennium of the Baptism of Russia\nin 1988. The Beginning of Perestroika gave a new impetus in Church-State\nrelations. The dialogue between the authorities and the Church began on the\nbasis of recognition of the huge historical role of Orthodoxy in the fate of\nthe country, its invaluable contribution to the formation of morality and\nculture of the nation\n\n\n\n<\/p>\n\n\n\n

\"\"
The Millennium of the Baptism of Russia in 1988. <\/figcaption><\/figure>\n\n\n\n

The revival of the Russian Orthodox Church began, which is continuing\ntill today. People reached out to Christ and his Holy Church. Archpastors,\npastors, laymen began to work zealously to recreate the full-blooded Church\nlife. Thousands of temples and hundreds of monasteries are being built and\nrestored from the ruins. The education, enlightenment, charity, missionary work\nand public services of the Church are steadily expanding. At the same time,\nbelievers have to resist all sorts of attempts to shake, split the Church both\nfrom the outside and from within, to subordinate It to worldly interests.<\/p>\n\n\n\n

             His Holiness Patriarch\nAlexy II (1990-2008) led the Church revival in the difficult conditions of the\ncollapse of the USSR. Russian Orthodox Church abroad, which was formed as a\nresult of the revolutionary turmoil and the Russian emigration caused by it,\nreunited with the Russian Orthodox Church in 2007. <\/p>\n\n\n\n

\"\"
Signing of the Act on Canonical Communication between the Russian Orthodox Church Moscow Patriarchate and the Russian Orthodox Church Abroad (May 17, 2007). <\/figcaption><\/figure>\n\n\n\n

His Holiness Patriarch Kirill is continuing the work of reviving the Russian Church. Russian Orthodox Archdiocese in 2019, the last part of Russian Orthodoxy abroad \u2013 the Archdiocese of Western European parishes of the Russian tradition \u2013 joined the Moscow Patriarchate. <\/p>\n\n\n\n

\"\"
Restoring the unity of the Archbishop of western european parishes of russian tradition with the Russian Orthodox Church (November 3, 2019) . <\/figcaption><\/figure>\n\n\n\n

The majority of Orthodox believers living in Russia, Ukraine, Belarus,\nMoldova belong to the Russian Orthodox Church today. Orthodoxy also prevails in\nthe countries of the Balkan Peninsula (Greece, Serbia, Bulgaria, Romania,\nNorthern Macedonia, Montenegro), in Georgia and Cyprus.<\/p>\n\n\n\n

             In addition to these\ncountries, the Orthodox live in other countries where other religions prevail.\nOne such countries is the Philippines. <\/p>\n\n\n\n

Russian Orthodox Church in the Philippines<\/strong><\/h2>\n\n\n\n

The first Russian priests visited the Philippines more than 150 years\nago. In times of great research trips the Russian Empire did not remain aloof.\nAnd, of course, each expedition was accompanied by an Orthodox regimental\npriest. So, count E.V. Putyatin during the diplomatic mission to Japan on the\nfrigate \u201cPallada\u201d visited the Philippines on his way. This journey was\ndocumented in detail by Goncharov in the novel with the same name \u201cPallada\u201d.\nFrom there we know that on this trip they were accompanied by the famous\nmissionary and orientalist Archimandrite Habakkuk (Honest). In 1854, the\n\u201cPallada\u201d arrived to Manila and, of course, on Sundays the Orthodox Liturgy was\nserved there .<\/p>\n\n\n\n

The next important milestone in the activity of the Orthodox Church in\nthe Philippines was 1934, when on the basis of the appeal of the Russian\nDiaspora in Manila made by Bishop Victor of China and Beijing (Svyatin) was\nestablished a parish in honor of the Iver icon of the Mother of God, which\noperated until its destruction by an American shell during the war in 1945 . <\/p>\n\n\n\n

\"\"
Article in magazine about first russian church in Philippines (1930s) <\/figcaption><\/figure>\n\n\n\n

Four years later, in 1949, after the Communists came to power, about 6\nthousand Russian refugees left Shanghai. From all the countries in the world,\nonly the Republic of the Philippines has agreed to accept them. The Russians\nwere encamped on the small island of Tubabao. And the first arranged buildings\nwere two churches: in honor of the Archangel Michael and in honor of Seraphim\nof Sarov. And also from the former American marching Church was arranged Holy Mother\nof God Cathedral.<\/p>\n\n\n\n

\"\"
\u201cHoly Mother of God\u201d Cathedral on Tubabao island. The period from 1949 to 1951. <\/figcaption><\/figure>\n\n\n\n

It is particularly noteworthy that St. John (Maksimovich) arrived to the island together with the refugees. The Filipinos who saw him on the island of Tubabao are still alive. Also alive is the legend that while St. John was in the Philippines, not a single Typhoon reached the Islands.<\/p>\n\n\n\n

  • \"\"<\/figure><\/li>
  • \"\"<\/figure><\/li><\/ul>\n\n\n\n

    St. John (Maximovich) is on the Philippines. <\/p>\n\n\n\n

    The Russians were going to stay on the island for only 2 months, but in\nthe end they stayed there for more than two years. St. John periodically\ntraveled from the Philippines to other countries, primarily to the United\nStates, to organize the immigration of refugees there. And it happened, in\n1953, when the last Russian refugee left the Philippines. <\/p>\n\n\n\n

    The next Liturgy was served on Tubabao only 62 years later in 2013, when\nthe ROCA (Russian Orthodox Church Abroad) clergy: priest Seraphim Bell,\ntogether with deacon Siluan Thompson, visited the Philippines and including the\nisland Tubabao. During preparation for this trip, the monk Philip Balingit with\nthe help of Russia built a chapel in the same place where the Russian temple\nwas located.<\/p>\n\n\n\n

    \"\"
    Priest Seraphim Bell with the Orthodox community. <\/figcaption><\/figure>\n\n\n\n

    Unfortunately, the built\nchapel on the island of Tubabao, like many other buildings were destroyed by Typhoon\n“Yolanda”, one of the mightiest in the history of observation. Kirill\nShkarbul, the priest, who serves in the parishes of the Russian Orthodox Church\nin Taiwan, flew to the island to help the victims, including Orthodox\nChristians. <\/p>\n\n\n\n

    At the same time, a large\ngroup of aglipay priests from the island of Mindanao, followers of the\nteachings of Gregory Aglipay, who broke away from the Roman Catholic Church\nmore than 100 years ago, began to be interested in the history of Christianity\nand, as a consequence, Orthodoxy. And having learned that a priest of the\nRussian Orthodox Church was visiting the Philippines on a humanitarian mission,\nthe aglipay communities, including several bishops and many priests, asked\nfather Kirill to visit them with a lecture on Orthodoxy. Thus began the long\njourney of these communities to the Orthodox Church. And after a long teaching the\ncatechism and the basics of Orthodox every life and servicing, in 2015 a number\nof mass baptisms were performed in the waters of the Pacific Ocean, when\nthousands of people were joined to the Orthodox Church.<\/p>\n\n\n\n

    \"\"<\/figure>\n\n\n\n
    \"\"
    Mass baptisms in the Philippines.
      <\/figcaption><\/figure>\n\n\n\n

    Of course, the priesthood could not ignore the Orthodox communities in\nthe Philippines and other countries of Southeast Asia and in 2018, the decision\nof the Holy Synod was formed Patriarchal Exarchate of Southeast Asia, in which\n4 dioceses were created: Korean, Singapore, Thailand, Philippines and Vietnam.<\/p>\n\n\n\n

    In the following year, by the decision of the Holy Synod, his Eminence\nPaul was entrusted to be the ruling Bishop of The Philippine-Vietnamese diocese\nwith the title of Metropolitan of Manila and Hanoi. At the same time, several\nFilipino senior men of parishes were ordained to the priesthood.<\/p>\n\n\n\n

    \"\"
    Ordination of Roman Buniel, headman of the parish of Mindanao. <\/figcaption><\/figure>\n\n\n\n

    At the moment, there are 30 parishes of the Russian Orthodox Church in the Philippines. All of them are made up of locals. Parishes exist in different parts of the country on the Islands of Luzon, Mindanao, Cebu and Leyte. These parishes are supported by 8 priests, among whom there are Filipinos, Russians, Americans. Services are held in the Tagalog and Cebuano languages, into which translations of the main liturgical texts have already been made. <\/p>\n\n\n\n

    \"\"

    Pastoral visit of the Bishop to the villages Kinabalu, Sarangani, on the island of Mindanao.<\/figcaption><\/figure>\n\n\n\n

    Orthodox priests incessantly pray God for the living and the deceased,\nvisit the sick and weak people, they say parting words and wishes to the dying\npeople, sanctify their homes, fields, and motorbikes of Filipinos. <\/p>\n\n\n\n

    Settlements with Orthodox communities are also being transformed. With\nhelp from Russia, beautiful churches are being built there, which are often\namong the most beautiful buildings in the district. It is no secret that any\nRoman Catholic Church in the architectural style of Spanish times becomes not\nonly a religious object, but also a tourist attraction. But Russian Orthodox\narchitecture is often much older than Spanish architecture and, of course, is\nnot worse the Spanish one in appearance.<\/p>\n\n\n\n

    \"\"
    The Church of St. Helena in Little Baguio, Cotabato, on the island of Mindanao. <\/figcaption><\/figure>\n\n\n\n
    \"\"
    The construction of the temple in the village Makalanga, Cotabato, on the island of Mindanao. <\/figcaption><\/figure>\n\n\n\n

    Remembering the words of the Apostle James “faith without good actions is dead”, the Russian Orthodox Church organized a social service. In almost every parish of the Church, Orthodox volunteers regularly feed the starving Filipino children. Also, volunteers of the Orthodox Church travel to poor areas of the island holding talks and practical classes on the rules of hygiene and healthy eating. The Church also helps people who find themselves in a difficult life situation related to illness or frauds, not only with advice, but often financially.<\/p>\n\n\n\n

    \"\"
    Charity feeding of children on the island of Luzon. <\/figcaption><\/figure>\n\n\n\n
    \"\"
    Teaching the basics of hygiene and the fight against lice on the island of Luzon. <\/figcaption><\/figure>\n\n\n\n

    The Orthodox Church did not stand aside during natural disasters. During\nTyphoon Yolanda and during mighty earthquakes, priests and volunteers traveled\nto the destroyed areas, helping with water, food and even with the rebuilding\nruined homes. So in the North of Cebu, more than 100 houses were built on the\nfunds of the Church for the victims of the Typhoon.<\/p>\n\n\n\n

    \"\"
    Help for victims of the earthquake in the province of Malungon, Cotabato. <\/figcaption><\/figure>\n\n\n\n

    The Russian Orthodox Church gives Filipinos the opportunity to receive a qualitative education both in the Philippines at the training center in Davao city and in spiritual academies in Russia. The talented boys and girls from towns and villages are annually sent to St. Petersburg to get a high-grade education.<\/p>\n\n\n\n

    \"\"
    Getting educational literature in the training center of Davao. <\/figcaption><\/figure>\n\n\n\n

    The Church also plays an important role as a mediator for strengthening friendship and cultural exchange between Russia and the Philippines. Russian priests, in cooperation with the administration of educational institutions and settlements, participate in folk festivals and conduct cultural lectures. Professional singers from Russia also regularly come to the Philippines, holding charity concerts and introducing the locals to the rich Russian culture.<\/p>\n\n\n\n

    \"\"

    Participation of Orthodox singers from Russia at the Barangay day in Arakan, Cotabato. <\/figcaption><\/figure>\n\n\n\n

    The Church pays special attention to work with the youth. Unfortunately, it is no secret that young people due to the lack of worldly experience often find themselves in difficult situations associated with drugs, excessive alcohol consumption and crime. Therefore, it is especially important to educate them. In addition to lectures, the Orthodox Church regularly holds youth camps, where young people learn more about their culture, learn to get joy and pleasure from creative activities.<\/p>\n\n\n\n

    \"\"
    Lecture at the Technical College of Davao. <\/figcaption><\/figure>\n\n\n\n
    \"\"
    3rd Orthodox youth camp. <\/figcaption><\/figure>\n\n\n\n

    In conclusion, we can add that the Lord himself especially glorified the Orthodox icon of the Mother of God “Holy Virgin” icon connected with the last week before the Easter Day or “Perpetual health” in the Philippines. This icon was taken (and according to some reports was stolen) from the Orthodox monastery of Keras in Cyprus earlier than the 15th century by a Venetian merchant, from the Chronicles we know that since 1499 it was already in the Church of St. Matthew in Rome. A copy of this icon was brought to the Philippines in 1906. At the moment, this icon is located in the temple of Baklaran, near it there is always a lot of praying, masses are served every hour, miracles are performed. The iconography itself contains Greek letters-titles, an angel in his hands holds an Orthodox eight-pointed cross, and the image of the iconography itself is very familiar to any Orthodox person. <\/p>\n\n\n\n

    • \"\"<\/figure><\/li>
    • \"\"<\/figure><\/li><\/ul>\n\n\n\n

      The icon of the Mother of God “Perpetual health”, venerated in\nthe Philippines (on the left), clearly visible Greek letters, which indicates\nthe Greek origin of the icon, and “Holy Virgin” icon connected with\nthe last week before the Easter Day, venerated in the Russian Orthodox Church\n(on the right) <\/p>\n\n\n\n

      So the history of the Russian Orthodox Church in the Philippines is lasting more than 150 years and there are no black pages in this history. According to Metropolitan Sergius of Singapore and Southeast Asia, the head of the Patriarchal Exarchate in Southeast Asia: “we welcome President Duterte’s call to expand the Russian Church presence in the Philippines, and we hope that we will be able to justify the high trust, and we believe that this will benefit the Philippine people … We pray that God will send peace and prosperity to the Philippine land”.<\/p>\n","protected":false},"excerpt":{"rendered":"

      \u041dis Eminence Pavel, Metropolitan of Manila and Hanoi (Fokin Pavel Semenovich) Date of Birth:  January 9, 1956 Date of Ordination: June 12, 2011 Date of Tonsure: October 8, 1996 Khanty-Mansy Metropolia (Head of the Metropolia) Khanty-Mansy Diocese (Ruling bishop) Philippine-Vietnam Diocese (Ruling bishop) Biography: Born on January 9, 1956 in the village Kucherovka (Glukhov district, […]<\/p>\n","protected":false},"author":1,"featured_media":269,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"open","template":"","meta":{"inline_featured_image":false,"footnotes":""},"class_list":["post-2","page","type-page","status-publish","has-post-thumbnail","hentry"],"acf":[],"_links":{"self":[{"href":"https:\/\/phvieparchy.org\/en\/wp-json\/wp\/v2\/pages\/2","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/phvieparchy.org\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/phvieparchy.org\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/phvieparchy.org\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/phvieparchy.org\/en\/wp-json\/wp\/v2\/comments?post=2"}],"version-history":[{"count":7,"href":"https:\/\/phvieparchy.org\/en\/wp-json\/wp\/v2\/pages\/2\/revisions"}],"predecessor-version":[{"id":1244,"href":"https:\/\/phvieparchy.org\/en\/wp-json\/wp\/v2\/pages\/2\/revisions\/1244"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/phvieparchy.org\/en\/wp-json\/wp\/v2\/media\/269"}],"wp:attachment":[{"href":"https:\/\/phvieparchy.org\/en\/wp-json\/wp\/v2\/media?parent=2"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}