Blessed Leonid
Fedorov
Exarch
(1879 St.
Petersburg – 1935 Russia)
In 1928,
Catholic and Orthodox priests who had been deported to the far north of Russia
held ecumenical conferences of exceptional merit and cordiality. With the help
of books borrowed from Orthodox monks, a Catholic priest, Father Fedorov,
explained the doctrine of papal infallibility. After a long discussion,
Archbishop Hilarion, former auxiliary to the Patriarch in Moscow, declared,
«Understood this way, I no longer see why this dogma would be repugnant to the
Orthodox world.» On June 27, 2001, the Pope beatified Leonid Fedorov, a man for
whom Christian unity was a constant concern.
Leonid Fedorov was born on
November 4, 1879, into an Orthodox family. His father died prematurely, and
Mrs. Fedorov continued to operate the family restaurant in St. Petersburg by
herself. Leonid was a gentle and sensitive adolescent. His mother did all she
could to introduce him to Christian piety. Possessed of an independent and
idealistic temperament, the young man was an avid reader of French, Italian,
and German authors. After reading works of Hindu philosophy, he thought,
«What's the point of this worthless life? What's the point of activity,
bustling, noble impulses, effort? Is not the perpetual rest of nirvana
preferable, where all aspiration subsides, where the eternal appeasement of
annihilation is established?» But these tendencies of soul were short-lived.
Under the influence of an Orthodox priest whose combination of virtue and
learning made him a great teacher, the young man's soul was pacified and, upon
leaving his secondary studies, in which he had been a brilliant success, he
entered the Ecclesiastical Academy, the higher school of theology.
A wished-for
reconciliation
Mrs. Fedorov's restaurant was a
meeting place for intellectuals. One of them was a young and brilliant
professor of philosophy, Vladimir Soloviev, who stressed the responsibility of
Christians, preaching passionately on the return to a complete Christianity and
Russia's reconciliation with the Papacy. Under his influence, Leonid was
enlightened: «I was already twenty,» he would later write, «when, in reading
the Fathers of the Church and history, I came to discover the true Universal
Church.» But Russian law made it practically impossible for an Orthodox to
convert to Catholicism.
Indeed, the Russian national
church, the Orthodox Church, was closely connected to worldly power. Having
saved the nation many times at crucial moments, the Orthodox Church seemed to
be absolutely necessary to Russia's life. To separate from it appeared to be
separating from the Russian community itself. In fact, Russian Catholics were
almost all of foreign origin and mostly Polish; the language of Catholics was
Polish and the rite they followed was the Latin rite. In the eyes of Russian
Orthodox, the Latin rite was the rite of those who recognized the primacy of
the Pope, and the Byzantine-Russian rite was a sort of inalienable family
heritage. The Russian government wanted at all costs to avoid a situation in
which churches would be established where the faithful would pray according to
the Byzantine rite while recognizing the Pope as the supreme pastor.
In his search for the truth,
Leonid spoke with the rector of the main Catholic church in Saint Petersburg.
The young man then decided to become Catholic and to go abroad to do so. On
June 19, 1902, he set out for Italy. In Lviv, Ukraine, he visited the Catholic
Metropolitan of the Eastern rite, Andrej Cheptitzky, who gave him a written
recommendation addressed to Pope Leo XIII. Leonid arrived in Rome in July 1902
and on the 31st, the feast of Saint Ignatius of Loyola, made his profession of
Catholic faith in Il Gesù, the Jesuit mother church. Shortly thereafter, the
Holy Father received him in private audience, blessed him, and gave him a grant
for his priestly studies.
Leonid went to the seminary in
Anagni, 50 kilometers south of Rome and run by the Jesuits. The exuberance of
his young southern companions irritated him sometimes, but he took pains not to
grumble and submitted to rules that were completely new to him. He introduced
his classmates to Russian religious problems. «They know so little about Russia
in Rome,» he repeated. «Russia is, in fact, much closer to Rome than the
Protestant countries, but every awkward action towards it can result in very
serious harm in terms of union.» After three years of sustained effort, he
obtained his degree in philosophy and started upon his studies in theology. «My
years of studies,» he would later write, «were a veritable revelation to me.
The austere life, the regularity, the rational and profound work that was
required of me, the companions full of joy and life who were my acquaintances,
uncorrupted by the atheistic writings of the age, the Italian people themselves,
so lively, so intelligent, and so completely immersed in a true Christian
civilization, all this got me back on my feet again and injected a new energy
into me.» However, he added, «My eyes were opened to the inequality that
reigned in the Catholic Church among the various rites and my soul revolted
against the Latins' injustice against people from the East, against their
general ignorance of the Eastern spiritual culture.» Indeed, for many Catholic
priests at that time, the Latin rite was considered the Catholic rite par
excellence, while the other rites were no more than tolerated. Leonid did
not share this opinion: «While meditating on what Metropolitan Cheptitzky had
taught me,» he would write, «I realized that my true duty as a Catholic was to
remain unshakably faithful to the Russian rite and to the Russian religious
traditions. The Supreme Pontiff very clearly desired it.» This didn't mean,
however, that Leonid was narrow-minded—he was passionate about all the
initiatives of the Western Church.
But in Russia, there were
rumblings of revolution. At the end of October 1905, the Czar was forced to
make concessions, in particular to recognize freedom of conscience. However,
when a very courageous woman, Miss Ouchakoff, organized an Eastern-rite Catholic
chapel in Saint Petersburg, the government did not want to approve this
initiative. «In Russia,» a witness wrote, «they allowed you to build mosques,
Buddhist pagodas, all kinds of Protestant chapels, an entire run of Masonic
lodges and even Latin-rite Catholic churches, but a Russian rite Catholic
church—never! It would have been too popular!»
Immediate departure
In 1907, Leonid obtained by
pontifical decree official recognition of his membership in the Byzantine rite.
This decree by Pope Saint Pius X marked a turning point in the apostolic
activity of the Catholic Church in Russia, in that Russian Catholics could from
then on be officially recognized by Rome while retaining their own rite, the
Byzantine-Russian rite. In June 1907, when Leonid requested an extension of his
passport, the Russian government responded, «If Leonid Fedorov does not
immediately leave an establishment run by the Jesuits, he will be forever
barred from returning to Russia!» Leonid left Anagni for the Propaganda Fide
College right in Rome. From then on he found himself in a very cosmopolitan
environment that allowed him to experience first-hand the universality of the
Catholic Church.
During the summer of 1907, Leonid
went to the first Congress of Velehrad, in Moravia, where specialists in
Eastern questions met to «open the way of peace and harmony between the West
and the East, to cast light on controversial questions, to correct preconceived
ideas, to bring together those who are most hostile, and to reestablish full
friendship.» He was entrusted with an urgent mission on behalf of the Eastern
Greek Catholics who had emigrated to the United States—these faithful,
misunderstood by the country's bishops, were turning in very large numbers to
Orthodoxy. Leonid interceded for them to the Holy See, which, in May 1913,
granted them legal status corresponding to their needs.
At the end of the 1907-1908
school year, upon a new demand by the Russian government, Leonid had to leave
Rome. He went incognito to Fribourg, Switzerland, to conclude his studies
there. During the summer of 1909, he returned to Saint Petersburg, where he met
again with his mother, who had likewise made a profession of Catholic faith. At
this same time, Metropolitan Cheptitzky asked for and obtained from Pope Saint
Pius X real jurisdiction over the Greek Catholics in Russia, who thereby would
no longer be under the Latin-rite Polish bishops.
Getting rid of a
diabolical work
On March 26, 1911, Leonid was
ordained a priest. On July 27th, he participated in the Congress of Velehrad.
The absence of Orthodox prelates at this congress pained him. He wrote to them:
«Our intention is to make use of scientific research to prepare the paths for
our mutual reconciliation. The Congresses of Velehrad are not an exclusively
confessional institution (meaning, reserved for Catholics), but rather a
meeting of men of study, motivated by religious thoughts and convinced that
dissension is a diabolical work that it is necessary to be rid of.»
However, for several years,
Father Leonid had felt attracted to monastic life. In May 1912, he was received
into a monastery where life was divided between celebration of the Divine
Office according to the Byzantine rite and working in the fields. Thanks to his
robust health and his accommodating nature, he submitted to the austerity of
the environment without too much trouble. Isolation from the world and
meditation delighted him, although he missed studying theology and keeping
up-to-date on the political situation. He discovered in his disposition a
certain hardness towards his neighbor, which the others did not fail to point
out to him, and against which he successfully fought. «He had a very gentle way
of speaking,» one of his confreres would say of him. «He was always of a
perfect even-temperedness.»
During the summer of 1914, the
First World War broke out. Father Leonid returned as quickly as possible to
Saint Petersburg, which had become Petrograd. A painful surprise was waiting
for him—the government exiled him to Tobolsk, Siberia, because he had ties with
enemies of Russia. Father Leonid moved into a rented room and found a job in
the local government. The years 1915 and 1916 passed in this manner, and were
marked by a long period in which he was bedridden with a terrible case of
rheumatic fever. But the war had upset the national economy and the people were
suffering from the shortage of supplies. In February 1917, the revolution
started and, on March 2, Czar Nicholas II abdicated. A provisional government
under the presidency of Prince Lvoff proclaimed complete amnesty for violations
of edicts pertaining to religion, and abolished all restrictions on freedom of
worship. Metropolitan Cheptitzky, who himself had been exiled, was freed, and
reorganized the activity of Russian Catholics. He chose Father Leonid as his
exarch (representative of his religious authority for the Russian territory).
Freed in his turn, Father Leonid returned to Petrograd. The Metropolitan
planned to confer episcopal consecration on him, but Father Leonid refused.
Catholic, Russian,
of Byzantine Rite
The new exarch tackled his
pastoral work with concern for the unity of Eastern and Western Christians. For
him, the real solution must be sought in reconciliation through hierarchies.
His little community demonstrated through its works that one could be Catholic
while remaining completely Russian and preserving the Eastern rite. But on
October 25th, the Bolsheviks overthrew the government and implemented a radical
upheaval of the social order. Five years of hardship, struggles, and agony
began. At the beginning of 1919, Father Leonid wrote to a friend: «I attribute
to a miracle of the divine goodness the fact that I am still alive and that our
church still exists. A good number of our Russian Catholics have died of
starvation. The others have scattered in all directions to avoid cold and
hunger.» In 1918, he had the pain of losing first his mother, then Miss
Ouchakoff. In return, however, he met a very learned woman, a university
professor, Miss Danzas, who, after her conversion to Catholicism, assisted him
with remarkable devotedness.
His apostolate was carried out in
three centers, Petrograd, Moscow, and Saratov, bringing together around 200
faithful, in addition to 200 others who were spread out across the immense
Russian territory. He estimated that 2,000 of his flock had fled Russia or were
dead. Miss Danzas would write of Father Leonid: «The exarch's love of God and
fervent faith were well shown in his manner of celebrating the Holy Liturgy.
This was, above all else, how he won souls. As a preacher, he was not always
within his listeners' reach—he was a profound theologian, and he sometimes
found it difficult to place himself on the level of an audience of simple men
and women... He was admirable as a confessor, and all those who had the
opportunity to lay before him the state of their conscience always preserved
the touching memory of the way in which he gave himself completely to this
ministry.»
The summer of 1921 was marked by
an extreme drought that, combined with the government's agrarian policies,
resulted in an appalling famine that led to the deaths of about five million
people. The Holy See gave Father Walsh, a Jesuit, responsibility for organizing
aid, which he sent to the starving through an American association. In several
weeks, thousands of Russians were saved, thanks to the generosity of Catholics
all over the world. Father Leonid met the Jesuit and a deep friendship was born
between them. On the exarch's suggestion, Father Walsh provided supplies to the
Orthodox clergy in areas where its priests were suffering from hunger.
The confusion and persecution of
Christians in Russia powerfully enlightened them on the advantages of union
with the rest of the Christian world and in particular with the Supreme
Pontiff. Mutual declarations signed by Orthodox and Catholic prelates, the
likes of which had never been seen in the history of Russia, were addressed to
the government to defend the common interests. Joint apologetic conferences
were planned to fight against the atheists' propaganda. Father Fedorov wrote a
brief prayer that could be recited without reserve by Catholics as well as
Orthodox.
But the government intensified
the persecution. Priests were forbidden to teach religion to children under the
age of 18. Atheism was officially taught in the schools. Under the pretext of
buying provisions to feed the starving, the civil authorities stripped the
churches of their sacred vessels and valuable objects. At the beginning of
February 1923, Father Fedorov received the order to go to Moscow, in the
company of other clergymen from Petrograd, to appear there before the High
Revolutionary Court. He was accused of having stood up to the decree stripping
the churches of their sacred vessels, of having maintained criminal relations
with foreign countries, of having taught religion to minors and of having
indulged in counter-revolutionary propaganda.
No matter what the
law says about it...
The trial began on March 21st,
and lasted five days. The public prosecutor did not hide his hatred: «I spit on
your religion like I spit on all religions...» Speaking to the exarch, he
asked, «Do you obey the Soviet government or not?»—«If the Soviet government
asks me to act against my conscience, I do not obey. As far as the teaching of
the catechism, the doctrine of the Catholic Church is that children must
receive religious instruction, no matter what the law says about it.» Towards
the end of the trial, the public prosecutor declared, «Fedorov is at the origin
of meetings with the Orthodox clergy... He must be judged not only for what he
has done, but for what he can still do,» and he asked for the death sentence.
Two lawyers were admitted to defend Latin-rite priests—the exarch, for his
part, personally set out his defense. He easily demonstrated how this entire
trial was just a show prepared ahead of time, but he did it without bitterness,
like a man whose position was so solid that he had no need to defend himself.
At the end he affirmed, «My heart's desire is that our Fatherland will come to
understand that the Christian faith and the Catholic Church are not a political
organization, but a community of love.» The decision was handed down—the exarch
was sentenced to ten years in prison.
Father Leonid took advantage of
his imprisonment to write two catechisms in Russian. «I can attest,» Miss
Danzas would write, «after having visited the exarch, that his attitude was
even more calm and joyous than usual. He told me that he had never felt so
happy.» Since his imprisonment, Father had maintained a regular correspondence
with his faithful. He looked after his relationships with the Orthodox. «Here,»
he wrote, «there are two bishops and around twenty Orthodox priests. Our
relations with them are excellent.» In the middle of September 1923, Father
Leonid was transferred to another prison with much harsher regulations, where
he was placed in complete isolation. In April 1926, a generous and dynamic
lady, a member of the Red Cross, obtained the prisoner's freedom. But in June,
he was arrested again and then sentenced to three years' internment in the
Solovki Islands in the White Sea, in the far north of European Russia.
The islands of the Solovki
archipelago are in a very cold and humid climate, and are covered with forests.
The Soviets transformed the Orthodox monastery that had been there since the
15th century into an immense prison. Father Fedorov arrived there in
mid-October 1926. Every morning, the prisoners were taken into the forests to
work as lumberjacks. The Byzantine Rite Catholics had obtained permission to
use a former chapel, a thirty-minute walk from the buildings, to pray. Starting
in the summer of 1927, the Holy Sacrifice was celebrated there on Sundays,
alternating between the Latin rite and the Byzantine rite.
A priest would write of the
exarch: «When we had a bit of a break from our forced labor, we liked to gather
around him; he attracted us... He was noted for his exceptional courtesy and
simplicity... If he noticed that one or another of us was going through a
period of depression, he would bring him round by arousing in him the hope for
better times. If by chance he received some sort of material help from outside,
he usually shared it with the others.»
On Russian soil,
for Russia
But, at the beginning of November
1928, the chapel was closed and everything that could be used for worship was
confiscated. «I then asked the exarch,» a priest would report, «if we should
continue to celebrate the Holy Sacrifice under the threat of severe penalties.
He then answered me with these memorable words: 'Do not forget that the Divine
Liturgies that we celebrate in Solovki are perhaps the only ones that Catholic
priests of the Russian rite still celebrate on Russian soil for Russia. We must
do everything we can so that at least one liturgy can be celebrated every
day.'» In the spring of 1929, the exarch's health deteriorated considerably and
he was admitted to the camp hospital. At the end of the summer, his three-year
sentence in the concentration camp expired, but he still had to remain three
years in exile. He spent the last years of his life among the farmers of the
far north. In January 1934, he moved to a city 400 kilometers south, to the
home of a railroad employee. At the beginning of February 1935, he was
exhausted and overcome by a constant cough. On March 7th, he rendered his soul
to God.
Heeding the example of Blessed
Leonid Fedorov, let us have our hearts set on Christian unity, and follow the
exhortations of the Second Vatican Council: «All the faithful should remember
that the more effort they make to live holier lives according to the Gospel,
the better will they further Christian unity and put it into practice. For the
closer their union with the Father, the Word, and the Spirit, the more deeply
and easily will they be able to grow in mutual brotherly love. ... This change
of heart and holiness of life, along with public and private prayer for the
unity of Christians, should be regarded as the soul of the whole ecumenical
movement, and merits the name, 'spiritual ecumenism' » (Unitatis
redintegratio, 7-8).
Dom Antoine Marie osb.
http://www.clairval.com/lettres/en/2005/01/04/2050105.htm