Home Horoscope for the week Bulgarian Orthodox Church. History of Orthodoxy in Bulgaria Orthodox churches in Bulgaria on the map

Horoscope for the week

Bulgarian Orthodox Church. History of Orthodoxy in Bulgaria Orthodox churches in Bulgaria on the map

BULGARIAN ORTHODOX CHURCH

(Abstract of lectures on the history of the Local Orthodox Churches of the Kyiv Theological Academy)

1. Brief outline of the history of the Bulgarian Patriarchate

1.1. The emergence and the first centuries of the existence of the Orthodox Church in Bulgaria

Christianity on the territory of modern Bulgaria began to spread very early. According to legend, in Varna (ancient Odessa) the first bishop was a disciple of the Apostle Paul Amplius. Church historian Eusebius reports that in the II century. there were already episcopal sees in the cities of Debelt and Anchial. Bishop of Sardica (future Sofia) Protogon was a participant in the First Ecumenical Council (325), and subsequently a Local Council was held in Sardica, which adopted important ancient church canonical rules. At the end of IV and at the beginning of V centuries. Christianity on the Balkan Peninsula was spread by the missionary St. Nikita Remesiansky.

Slavic and then Bulgarian invasion of the Balkans in the 6th-7th centuries. undermined the foundations church life in this area. However, subsequently, through the Byzantine captives and their own mercenary soldiers who served in the Byzantine army and the imperial guard, Christianity began to gradually spread among the local population.

In the second half of the 7th c. in the eastern part of the Balkans, the Bulgarian kingdom was formed. The creator of the new state was the warlike people of the Turkic tribe, the Bulgarians, who came from the northern shores of the Black Sea. Having conquered the Slavs who lived on the Balkan Peninsula, the Bulgarians over time completely mixed with the local population. Two peoples - Bulgarians and Slavs - merged into one, having received a name from the first, and a language from the second.

In 863, the Bulgarian Tsar Boris-Michael (852-889) received holy baptism from a Byzantine bishop, and 865 became the year of mass baptism of Bulgarians according to the Byzantine rite. Initially, Prince Boris tried to maneuver between Rome and Constantinople, trying to obtain church autocephaly, but in 870, at the Local Council in Constantinople, the question of the belonging of the Bulgarian Church to the Ecumenical Patriarchate was finally resolved, and the Church itself, headed by Archbishop Joseph, who was ordained to this rank Patriarch Ignatius of Constantinople, received the rights of autonomy. The country was divided into several dioceses, which, with the expansion of the borders of the Bulgarian state, gradually increased in number.

St. Prince Boris did everything necessary for the growth and strengthening of the Bulgarian Church. An important role in the development of Orthodoxy in Bulgaria was played by the disciples of Saints Cyril and Methodius, who were expelled from Moravia by Latin missionaries. Among them we can mention Saints Clement, Naum, Gorazd and others. Arriving in Bulgaria, they met here with a warm welcome from Prince Boris and, under his patronage, were able to develop a wide evangelistic activity. A glorious period began in the history of Slavic writing, which continued with no less success during the reign of the son of St. Boris - Simeon (893-927), patron of theology and literature. Obviously, it is in Bulgaria that it is born final version Slavic alphabet - Cyrillic. On the personal instructions of Prince Simeon, a collection of "Chrystal jets" was compiled, which included translations of the works of St. John Chrysostom.

1.2. Establishment of autocephaly. Ohrid Archdiocese and Patriarchate of Tarnovo

In the tenth century The church played a significant role in raising the power of the Bulgarian state. It contributed to the consolidation of state rulers and raising their authority, sought to unite the Bulgarians as a nation.

The internal fortress of the Bulgarian country made it possible for Prince Simeon to significantly expand the boundaries of his possessions and declare himself "king of the Bulgarians and Romans." In 919, the Church Council in Preslav declared Bulgaria independent in church terms (autocephalous) and elevated it to the rank of Patriarchate, but Constantinople recognized these acts only in 927 under Tsar Peter, who concluded a peace treaty with Byzantium. The head of the Bulgarian Church, Archbishop Damian of Dorostol, was recognized as Patriarch. Later, Constantinople was not too disposed to recognize the title of Patriarch for Damian's successors, especially after eastern Bulgaria was subjugated by the Byzantine emperor John Tzimiskes in 971. However, the Bulgarian Patriarchate continued to exist.

Initially, the patriarchal throne was located in Dorostol, after the conquest of part of Bulgaria, the see was transferred to Triaditsa (now Sofia), then to Prespa, and, finally, to Ohrid, the capital of the Western Bulgarian kingdom, headed by Tsar Samuil (976-1014).

In 1018-1019 Byzantine Emperor Basil II the Bulgar Slayer conquered Bulgaria. He recognized the autocephaly of the Bulgarian Church, but she was deprived of her patriarchal rank and reduced to an archdiocese. The autocephalous Archdiocese of Ohrid included the territories of the future Bulgarian, Serbian, Albanian and Romanian Churches. Ohrid archbishops were appointed by decree of the emperor, and soon began to be appointed from among the Greeks, which led to a decrease in independence. However, among them were prominent hierarchs, such as the interpreter Holy Scripture Saint Theophylact of Bulgaria and well-known canonist Archbishop Demetrius Khomatin. The Ohrid Archdiocese lasted until 1767, when it was annexed to the Ecumenical Patriarchate.

However, in part of Bulgaria in 1186, as a result of the anti-Greek uprising of the brothers Peter and Asen, the Archdiocese of Tarnovo arose in Danube Bulgaria within the restored Second Bulgarian Kingdom. The first Archbishop of Tarnovo, Vasily, was not recognized by Constantinople, but soon the archdiocese strengthened its position so much that the question arose of raising its primate to the rank of Patriarch. This event took place in 1235 after the conclusion of a military alliance between the Bulgarian Tsar John Asen II and the Nicaean Emperor John Duka, one of the conditions of which was the recognition of the Archbishop of Tarnovo as Patriarch. In the same year, the church council, chaired by Patriarch Herman II of Constantinople and with the participation of the Greek and Bulgarian clergy, recognized the patriarchal dignity of Archbishop Joachim of Tarnovo. All the Eastern Patriarchs agreed with the decision of the council, sending their colleague "a handwritten copy of their testimony."

The Second Bulgarian Patriarchy lasted 158 years (1235-1393), when, after the defeat inflicted on the Bulgarians by the Turks, Bulgaria lost both ecclesiastical and political independence. During these years, she reached the full flowering of her spiritual powers and left church history the names of their glorious primates. One of them was St. Joachim I, an outstanding ascetic of Athos, who became famous in his patriarchal ministry for his simplicity and mercy. Patriarch Ignatius of Tarnovo is known for his steadfastness and firmness in confessing the Orthodox faith during the 1274 Union of Lyons between Constantinople and Catholic Rome.

One of the most outstanding personalities of that time was Patriarch Evfimiy, who worked hard for spiritual enlightenment and correction of worship in his country. He gathered around him a whole school of church writers from Bulgarians, Serbs and Russians, and he himself left several works, among which are biographies of Bulgarian saints, laudatory words and epistles. In 1393, during the bloody struggle of the Bulgarians with the Turks, in the absence of the king, who was busy with the war, he was the ruler and support of the distressed people. The saint showed a lofty example of Christian self-sacrifice by going to the camp of the Turks to ask them for mercy on the flock entrusted to him. The Turkish military leader himself was amazed at this feat of the Patriarch, received him rather affectionately and let him go in peace. After the capture of Tarnov by the Turks, Patriarch Evfimy was sentenced to death, but then sent into exile for life in Thrace, where he died.

With the fall of the Second Bulgarian Kingdom, the See of Tarnovo was subordinated to the Patriarchate of Constantinople with the rights of a metropolis.

1.3. Bulgarian Church during Turkish rule

Bulgarian Orthodoxy suffered the same tragedy as all the Orthodox peoples who were under the political rule of the Turks and in ecclesiastical dependence on the Greeks. At that time, only the Archdiocese of Ohrid, which was under the heavy oppression of the Phanariot Greeks, remained the center of the spiritual life of the Bulgarians. In 1767, it also ceased to exist. The Bulgarians were left without their spiritual center entrusted to the care of the Greek hierarchy. Systematic attempts began on the part of the Greek higher clergy to Hellenize the Bulgarian Church.

However, since the end of the XVIII century. spiritual and national revival begins Bulgarian people, at the origins of which stood the Monk Paisius of Hilendar (1722-1798), an Athos ascetic, a monk-scientist. In his youth, he went to Athos, where in the monastery libraries he began to study materials related to the history of his people. He collected the same kind of materials during his trips around the country as a monastic preacher and guide of pilgrims who aspired to visit the Holy Mountain. In 1762, the Monk Paisios wrote "The Slavic-Bulgarian History of the Peoples, and of the Tsars, and of the Bulgarian Saints", in which he cited the facts of the past glory of the Bulgarian people. These works were continued by his disciple Bishop Sofroniy Vrachansky (1739-1813).

At this time, the Bulgarians rose to a decisive struggle for their ecclesiastical and national independence. This struggle, which lasted several decades, engulfed the entire enslaved Bulgaria and rallied together the popular resistance forces. Schools began to open, books were printed. Ecclesiastical and national figures began to more persistently prove the right of the Bulgarians to restore the autocephaly of their Church. In the 20s. XIX Art. the first protests against the Greek clergy began, demands appeared for the replacement of Greek bishops by Bulgarian ones.

In the late 20s and 30s of the 19th century, when an independent Greek kingdom was formed, the Hellenizing tendencies of the Greek clergy in Bulgaria intensified noticeably. But at the same time, after the successful Russian-Turkish war of 1828-1829, the growth of the Bulgarian national self-consciousness and the church movement intensified. Bulgarian ties with Russia strengthened. Bulgarian monks from 1838 began to study in Russian theological academies, which contributed to the emergence of educated Bulgarian monks who met the requirements of episcopal ministry to a much greater extent than less educated Greek candidates.

An important moment in the history of the ecclesiastical-national liberation of the Bulgarians was the events of 1840. The flock of the Tarnovo diocese, brought to an extreme state by the violence of the local Greek metropolitan Panaret - a rude, uneducated man, in the past a circus wrestler - appealed to Constantinople with a request to remove him from Tarnovo . The Turkish government supported this request. The Bulgarians offered one of the champions of the Bulgarian revival, Archimandrite of the Hilendar Monastery, Neofit Vozveli, to fill the vacant position. But the Patriarchy managed to achieve the appointment of a Greek, also named Neophyte, to the metropolis. Archimandrite Vozveli was appointed under him only in the rank of protosingel, and was soon exiled for a three-year term to Athos. There he wrote a sharp pamphlet against the Greek clergy: "Enlightened European, half-dead mother Bulgaria and son of Bulgaria." Having served his exile, Archimandrite Neophyte did not stop his activities. He returned to Constantinople, where he became close to the monk of the Hilendar monastery, Father Hilarion Stoyanovich. The large Bulgarian community formed in Constantinople instructed these two church leaders to intercede for the opening of a Bulgarian parish church in Constantinople and for the sending of Bulgarian bishops to the Bulgarian dioceses. By order of the Patriarch, both intercessors were sent to Hilendar to the monastery prison. The neophyte died there, but Hilarion managed, thanks to the protection of the Russian government, to be released. In 1849, a Bulgarian church was consecrated in Constantinople, which soon became the center of the Bulgarian national liberation movement. In 1858, a special bishop Hilarion (Stoyanovich) was appointed for her with the title of Bishop of Makariopol.

1.4. movement for autocephaly. Greco-Bulgarian schism and its termination

By the middle of the 19th century, after a series of protests against the injustices of the Greek bishops, a demand was formed among the Bulgarian Church to grant it first autonomy, and then autocephaly. In this regard, in 1858, at the Council convened by the Patriarch of Constantinople, Bulgarian representatives put forward a number of demands for the organization of the Bulgarian church organization: the election of bishops in the dioceses, locally; knowledge of the national language by the bishops, the establishment of their salaries.

Due to the fact that these demands were rejected by the Greeks, the bishops of Bulgarian origin decided to independently proclaim their ecclesiastical independence. The persistence of the Bulgarians in the decision to achieve church independence forced the Patriarchate of Constantinople to eventually make some concessions on this issue.

In 1860, following the example of Bishop Hilarion, the name of the Patriarch of Constantinople was no longer commemorated in Bulgarian churches, which meant a church break with the Patriarchy. Long negotiations began on the conditions for further church life in Bulgaria. Patriarch Joachim II (1860-1863, 1873-1878) found it necessary to make some concessions to the Bulgarians and promised to send Bulgarian bishops to the Bulgarian dioceses, or at least those who knew the Bulgarian language. But the concessions were made too late. Now the Bulgarian leaders demanded that the Bulgarians be allowed to participate in the election of the Patriarch on equal terms with the Greeks, and that six Bulgarian bishops be included in the Synod of Constantinople.

At this time, despite protests from the Patriarchs of Constantinople, seeing the determination of the Bulgarians and the growing unrest in the empire, the Turkish government established in 1870 a special Bulgarian Exarchate for the Bulgarian dioceses, as well as those dioceses whose Orthodox inhabitants wished to enter into its jurisdiction. He received broad rights of autonomy. The exarchate was asked to commemorate the Patriarch of Constantinople at divine services, inform him of his decisions and receive Holy Myrrh in Constantinople for his needs. In fact, the Sultan's firman restored the independence of the Bulgarian Church. The First Bulgarian Church and People's Council, held in 1871 in Constantinople, in which participants in the national liberation movement took part, including Bishops Hilarion of Makariopol, Plovdiv Panaret and Paisiy, Vidinsky Anfim, Lovchansky Hilarion, developed the Charter of the Bulgarian Exarchate. Its main provisions were also included in the Statute of the Bulgarian Orthodox Church, which has been in force since 1953.

In 1872, Bishop Hilarion of Lovchansky was elected the first Exarch, but five days later, due to his infirmities, he refused this post. Metropolitan Anfim (1816-1888), a graduate of the Moscow Theological Academy, was elected in his place. The new Exarch immediately went to Constantinople and received from the Turkish government a berat that granted him the rights partially proclaimed by the Sultan's firman in 1870. In May 1872, during a liturgy in the Bulgarian church of Constantinople, a solemn act was read declaring the Bulgarian Church autocephalous.

In response to this, Patriarch Anfim VI gathered the Local Council, defrocked the Bulgarian bishops and declared the Bulgarian Church to be in schism - a schism, accusing it of the heresy of "phyletism". Phyletism presupposes a tribal, national division in the Church, which certainly contradicts Christ's teaching about the unity of all Orthodox Christians, regardless of their nationality. However, the anti-Greek position of the Orthodox Bulgarians was provoked by the actions of the Greek episcopate itself. It is noteworthy that by no means all Orthodox Churches considered the decision of the Council of Constantinople fair, including Jerusalem, Antioch, Romanian, Serbian and Russian.

After the Russian-Turkish war of 1877-1878. an independent Bulgarian state arose. The successor of Exarch Anfim, exiled by the Turks to Asia Minor, was Exarch Joseph (1877-1915). His reign fell on the years of the liberation of the Bulgarians by the Russian troops in 1878, when within the borders of the free state the Bulgarian Church was governed by a Synod headed by a Viceroy-Chairman. The exarch continued to stay in Constantinople until 1913, since many Bulgarians still remained on the territory of the Ottoman Empire.

After the Balkan War, which brought liberation to the Christians of the Balkan Peninsula, Exarch Joseph in 1913, leaving his governor in Constantinople, moved to Sofia, where he died two years later. After his death, for 30 years, the independent development of church life and the election of a new head of the Bulgarian Church met with all sorts of obstacles. The affairs of the Church were in charge of the Holy Synod, chaired by the Viceroy-Chairman, which each of the metropolitans could be elected for a four-year term.

In 1921-1922. The Second Church-People's Council - the Local Council of the Bulgarian Church - codified the Bulgarian church laws, adopted a new regulation on church administration and organization, but it came into force only in 1937.

After World War II, in 1945, during the reign of Metropolitan Stefan of Sofia, who was elected Bulgarian Exarch, with the mediation of the Russian Orthodox Church, the state of schism between the Patriarchate of Constantinople and the Bulgarian Church was eliminated.

1.5. Bulgarian Orthodox Church in the second half of the 20th century.

For some time the Bulgarian Church was ruled by the Viceroy-Chairman of the Holy Synod, until in 1953 the Third Church-People's Council elected not the Exarch, but Patriarch Kirill. Immediately after this, misunderstandings arose again in relations with Constantinople, whose representatives did not take part in the enthronement of the new Patriarch. Only in 1961, at the insistent petition of the Russian Orthodox Church, did Constantinople finally recognize the Patriarchal status of the Bulgarian Church.

During his service, Patriarch Kirill developed a very fruitful activity in many areas: liturgical, pastoral and church-public. Making repeated trips abroad, he found time for scientific work in the libraries of Moscow, Leningrad, Belgrade, Berlin, Budapest, Vienna, Paris, Prague; showed great interest in church history, mainly of the Bulgarian Church.

After the death of Patriarch Kirill in 1971, a new primate of the Church was elected - Metropolitan Maxim Lovchansky.

In the last decade of the XX century. The Bulgarian Orthodox Church suffered serious discord. After the fall of the communist regime of Todor Zhivkov in October 1989, the new government became no less active than the communist one in intervening in the affairs of the Church. A new period began in the life of the Bulgarian Church, accompanied by serious problems. The democratic community came up with demagogic demands against Patriarch Maxim, which contained a call to repentance for collaborating with the communist government, as well as reproaches that his election in 1971 was non-canonical, since it took place with the intervention of the authorities. In June 1990, the press published a letter from 6 members of the Bulgarian Synod, headed by Metropolitan Pimen of Nevrokop, with a similar call to repentance.

With the approval of the authorities, during a visit in 1991 by Ecumenical Patriarch Demetrius, the "Christian Union of Salvation", led by hieromonk Christopher Sabev, held a protest demonstration against the "clergy in party uniform." Sabev, being a deputy of Parliament and chairman of the parliamentary commission on religion, together with officials of the committee on religious affairs under the Council of Ministers, announced the overthrow of Patriarch Maxim, as collaborating with the communist government, and the dissolution of the Synod.

By 1992, a powerful opposition had formed in the Church, which, with the support of the democrats in power, went on the offensive. At Easter, the Patriarch was not allowed to serve in the cathedral, and in May 1992 the government, interfering in the internal affairs of the Bulgarian Church, decided to resign Patriarch Maxim and recognize the new composition of the Synod headed by Metropolitan Pimen. Some members of the Holy Synod supported this decision, but others firmly maintained that the canons did not allow the removal of the Patriarch due to state interference. The three bishops who supported the government's decision united under the leadership of Metropolitan Pimen of Nevrokop and publicly called for the removal of Patriarch Maxim.

On May 25, 1992, the Committee for Religious Affairs under the Council of Ministers of Bulgaria, in a circular letter, stated as a fact the removal of Patriarch Maxim from power. In May 1992, an unauthorized schismatic "synod" began to operate, recognized by the Bulgarian government. The residence of the head of the schismatics was in Blagoevgrad. Later, the schismatics managed to seize the building of the Bulgarian Patriarchate, and in September 1992, the schismatics, with the mediation of the government, managed to seize the Sofia Seminary.

In 1995, a number of schismatic hierarchs repented and were accepted into communion by Patriarch Maxim, but the schism did not stop. All Orthodox Churches unanimously supported the lawful Patriarch Maxim and condemned the actions of the schismatics, headed by Metropolitan Pimen, who in 1996 was elected as the organizers of the turmoil at the "Church-People's Council" out of 95 delegates, "Patriarch". In the Church of St. Paraskeva in Sofia on July 4, the enthronement ceremony of "Patriarch" Pimen was held, which was conducted by the "Patriarch" of Kiev Filaret (Denisenko).

The state continued to put pressure on the legitimate Church, and in 1997 the Supreme Administrative Court of Bulgaria canceled the registration of church administration bodies headed by Patriarch Maxim. The next day His Holiness Patriarch Maxim met with the President of Bulgaria and stated that he did not intend to leave his post.

In July 1997, after a 44-year break, the Fourth Church and People's Council of the BOC took place. Among the guests of the Council were representatives Local Churches. The Council called on the authorities not to hinder, but to assist the Church in the fulfillment of her saving mission for the benefit of the people and the Fatherland. The Council also condemned the actions of the schismatics, calling them to repentance and return to the bosom of the Mother Church. The Church-People's Council made important decisions on the organization of internal church life and outlined measures to overcome the schism. The cathedral was recognized as a permanent body, which must meet every 4 years. Between sessions, 8 commissions work, each of which includes a chairman in the rank of bishop, two clerics and two laymen.

The beginning of overcoming the schism was laid on September 30 - October 1, 1998, when in Sofia at a meeting of the expanded Synod of the Bulgarian Orthodox Church under the chairmanship of Patriarch Bartholomew of Constantinople and in the presence of Patriarch Alexy II of Moscow and All Rus' and 5 more Patriarchs and 20 metropolitans, a reconciliation took place between the opposing sides. The bishops, who were in schism, repented of their actions, and they again, like the priests and laity who sympathized with them, were accepted into the bosom of the Orthodox Church. However, the schism was never overcome - a few days later, most of the schismatic metropolitans renounced their repentance.

On December 17, 2001, the Fifth Church and People's Council of the BOC took place in Sofia. His main theme was the search for ways to overcome the split. In his report, Patriarch Maxim for the first time openly and decisively named the perpetrators of the schism and pointed out ways to overcome it as soon as possible. According to the Patriarch, the full responsibility for the split lies with the Union of Democratic Forces, which until recently ruled in Bulgaria and personally with the former president of the republic, Petr Stoyanov, Prime Minister Ivan Kostov, and the current mayor of Sofia, Stefan Sofiansky. Patriarch Maxim expressed his hope for the improvement of church-state relations, which he links with the activities of Tsar Simeon as head of the Bulgarian cabinet of ministers. (Members of the deputy group "People's Movement Simeon II" submitted a draft law "On Religions" to the Parliament of the Republic of Bulgaria. The bill provides for the return of the canonical Bulgarian Church of its property and the deprivation of the schismatic grouping of "Metropolitan" Innokenty of the right to be called the Bulgarian Orthodox Church). Overcoming the split, according to the Patriarch, is possible through the adoption of a new law "On Religions" by the parliament of the republic and the re-registration of all religious associations.

2. The current situation of the Bulgarian Orthodox Church

2.1. Canonical device

At present, there are 11 dioceses in the Church headed by metropolitans: Metropolia of Sofia (the ruling bishop is the Patriarch), Varna and Preslav, Veliko-Tyrnovskaya, Vidinskaya, Vrachanskaya, Dorostolskaya and Chervenskaya, Lovchanskaya, Nevrokopskaya, Plovdivskaya, Slivenskaya, Stara Zagorskaya. 2 more dioceses are located abroad: American-Australian (department - New York), Western European (department - Berlin). Outside of Bulgaria, there are metochion parishes in Hungary, Romania, Austria, as well as in Berlin, New York, and a metochion in Moscow. Now there are 3,200 churches, 500 chapels, about 2,000 priests, 123 monasteries and sketes, 400 monks and nuns in the BOC. The church has up to 8 million flocks in Bulgaria, Europe and the USA. On Athos, from time immemorial, there has been a large Bulgarian monastery of St. George - Zografsky, whose brethren are replenished with monks sent here by the Bulgarian Church.

2.2. Primate and Holy Synod of the Bulgarian Church

The Primate of the Bulgarian Church bears the title: His Holiness Patriarch of Bulgaria, Metropolitan of Sofia. Patriarch Maxim of Bulgaria (in the world Marin Naydenov Minkov) was born on October 29, 1914 into a pious family of a craftsman in the village of Oreshak, Troyansko-Lovchansky District, not far from the Troyan Monastery. In childhood, the future Primate of the Bulgarian Church experienced the beneficial influence of the brethren of this monastery.

In 1935 he graduated with honors from the Sofia Theological Seminary, and in 1942 from the Theological Faculty of the Sofia state university name of St. Clement Ohridsky. In the last year of the faculty, on December 13, 1941, Marin took monastic tonsure with the name Maxim, and on December 19 he was ordained to the rank of hierodeacon. After a short service as a metropolitan deacon in Lovech, he was appointed as a teacher-educator at the Sofia Theological Seminary. He held this position from 1942 to 1947.

On May 14, 1944, he was ordained a hieromonk, and on October 12, 1947, he was elevated to the rank of archimandrite and appointed protosingel of the Dorostolo-Cherven Metropolis. In 1950, by the decision of the Holy Synod of the BOC, Archimandrite Maxim was appointed rector of the Bolgar metochion in Moscow. His ministry in Moscow lasted for almost six years - until the end of 1955. At this time, Father Maxim expanded his knowledge of the Russian Orthodox Church, got acquainted with its archpastors and pastors, common love their parishioners.

After returning to his homeland, Archimandrite Maxim was appointed chief secretary of the Holy Synod of the BOC (he held this position in 1955-1960) and chairman of the editorial board of synodal periodicals (1957-1960). On December 30, 1956, he was consecrated as Bishop of Branitsky, and on October 30, 1960, he was proclaimed Metropolitan of Lovchansky.

At the Patriarchal Electoral Church-People's Council of the BOC held in Sofia on July 4-8, 1971, Metropolitan Maxim of Lovchansky, who after the death of His Holiness Patriarch Kirill led the Bulgarian Church as Viceroy-Chairman of the Holy Synod, was elected the new Primate of the Church. His enthronement took place on July 4 at the Alexander Nevsky Cathedral in Sofia.

In 1974, the Council of the Sofia Theological Academy awarded His Holiness Patriarch Maxim for his theological works the degree of doctor of theology "honoris causa". On the occasion of the 60th anniversary of Patriarch Maxim, the Synodal Publishing House in Sofia published a collection of his works "In the Field of the Lord" (Sofia, 1975). The book includes words, speeches and articles by Patriarch Maxim for 1950-1974.

The highest spiritual authority in the BOC belongs to the Holy Synod, which consists of all the ruling bishops (metropolitans) chaired by the Patriarch and the Chief Secretary of the Holy Synod (also a metropolitan). The small composition of the Synod (permanently working) includes only 4 metropolitans, elected for a term of 4 years by all the bishops of the Church. Legislative power belongs to the Church-People's Council, whose members are all serving bishops, as well as a certain number of clergy and secular persons. The highest judicial and administrative power is exercised by the Synod, under which there is the Supreme Church Council, the head of economic and financial matters in the Bulgarian Church. The positions of the Patriarch and bishops are elective and for life. The movement of metropolitans from diocese to diocese is prohibited.

Metropolises are subdivided into viceroys (similar to our deaneries). Some metropolias have vicar bishops. Church court is carried out by the Holy Synod, the Metropolitan Council, the Abbot Council of Monasteries.

2.3. Saints and shrines of the Bulgarian Orthodox Church

The following saints are especially venerated by the Bulgarian Church:

St. Prince Boris (+907) - the baptizer of the Bulgarians and the first Bulgarian ascetic. In 889 he renounced the throne and went to a monastery, where he died. Prince Boris was distinguished by zeal in temple building. The monastery of St. Naum.

Sts. brothers Cyril (+869) and Methodius (+885), creators of Slavic writing, translators of liturgical and sacred books.

St. Clement, Bishop of Ohrid (+916) - one of the most capable students of Sts. Cyril and Methodius. After the death of St. Methodius, when his disciples were expelled from Moravia, St. Clement, along with Nahum and Angelarius, were received by St. Prince Boris, who soon appointed St. Clement as a teacher and preacher in the region of Kutmichevitsa, located in present-day Western Macedonia and Southern Albania. At this time, he spent a long time in Ohrid and Glavenica. About 3500 students of St. Clement became readers, subdeacons, deacons, priests and bishops. Of remarkable interest are the remains of St. Clement's dogmatic creations - "Eulogy about the Holy Trinity, about the creation of the world and the Last Judgment", "Sermon about the Nativity of Christ" and "Eulogy about the holy Archangels Michael and Gabriel".

St. Naum (+910) - friend of St. Klimenta, organizer of the Preslav Literary School, engaged in translations patristic creations(St. Athanasius the Great, Basil the Great, John Chrysostom, Cyril of Alexandria, etc.), and who created original works (for example, conversations on gospel topics - "The Teaching Gospel" - the successor of St. Naum to lead the school of Constantine, Bishop of Preslav).

The Bulgarian Orthodox Church named Saints Cyril and Methodius, Clement, Naum, Gorazd, Savva and Angelarius as the Seventh Day.

St. John of Rila was born in the second half of the 9th century. in with. Skrino (Sofia region). As a child, he was a shepherd. He took monasticism in a nearby monastery. Soon he left for the Rila area (123 km from Sofia), where he founded a monastery, which became a national shrine in all subsequent centuries of Bulgarian history. He died in 946 and is revered as the patron saint of Bulgaria.

26 monk-martyrs of the Zograph monastery of Athos (Bulgarians) suffered at the hands of the Byzantine emperor Michael Palaiologos, who concluded a union with Rome in 1274. tower of Zografa Monastery.

St. Theodosius of Tyrnovskiy - originally from Tyrnov, an ascetic of the first half of the 14th century. (+1363), teacher of St. Euphemia, later the famous Patriarch of Tarnovo. St. Theodosius in his podvig followed the ideas of hesychasm and tried to spread and approve these ideas in Bulgaria. In the history of the spiritual enlightenment of the Bulgarians, St. Theodosius is also known as an exemplary translator of patristic writings with Greek into Bulgarian.

The aforementioned St. Evfimy, Patriarch of Tarnovo, whose whole ministry was directed to the spiritual growth of the Church, to strengthening the country, improving the condition of the people, strengthening its unity, which is necessary to preserve the Bulgarians as a nation in the face of the danger of Ottoman conquests.

New martyrs are also venerated in Bulgaria (the so-called saints who suffered during the Turkish conquest) - St. Martyrs John New Tyrnovsky, Konstantin Sofiysky, Rada Plovdivskaya, Milyan, Misho and Gadzho, Khadija Maria, New Martyrs of Orekhovo, New Martyrs of Viyevo, and others.

The Bulgarians especially venerated Saints Paisios, hegumen of the Hilendar Monastery, and Sofroniy, Bishop of Vratsa.

Monasteries occupy an important place in the history of the Bulgarian Orthodox Church. Holy confession in monasteries Orthodox faith and embodied the spirit of Eastern asceticism. In the early days of their emergence and existence, the Bulgarian monasteries, founded by kings and rulers, played an important role in the Christian enlightenment of their people and in the creation of Christian culture.

The period of the First and Second Bulgarian kingdoms, beginning with Tsar Peter, can be called the "golden age" of Bulgarian monasticism. At this time, Christian truths are embodied in the lives of the best representatives of the Bulgarian Church: Rev. John of Rylsky, Rev. Ioakim Osogovsky, Rev. Prokhor Pshinsky, Rev. Gabriel Lesnovsky. Monasteries at this time are built not only by the rulers, but also by the labors and prayers of the inhabitants themselves. Around the monasteries at this time, a stormy Christian life is in full swing. In the XIV century. Bulgarian monasticism in the person of Rev. Theodosius of Tarnovo and St. Euthymius of Tarnovo and their schools have influence not only within the country, but throughout the entire Orthodox Slavic world. During the Turkish conquest, almost all the monasteries suffered, many of them fell into disrepair. In this difficult time, when the question of survival was acute for the entire Bulgarian people and their culture, the monasteries were spiritual strongholds and a place for the preservation of the people. The monasteries were the custodians of sacred books, old manuscripts that testified to the glorious past.

By the end of the XVIII century. in the midst of monasticism, people appear who wake the people from their spiritual sleep, strengthen faith and national self-consciousness - st. Paisius of Hilendar and St. Sophrony Vrachansky. In the 19th century representatives of monasticism not only wake up the people, but also actively participate in the liberation struggle. But still, this deprived the representatives of monasticism of the opportunity to deepen ascetic deeds and inner work. The War of Liberation, the First and Second World Wars, the establishment of the communist regime had a negative impact on the life of the monasteries, their educational and spiritual role.

At present, there are two types of monasteries in the Bulgarian Church: directly subordinate to the Holy Synod and subordinate to the local ruling bishop. The monasteries are governed by the Abbot Council, which consists of 6 monks, headed by the abbot, who is elected by the entire monastic community.

Rila monastery, founded by St. John of Rylsky in 927, at the first time of its existence was in good condition. Its inhabitants faithfully fulfilled the precepts of their mentor, the founder of the monastery, and this led to the external improvement of the monastery. Even during the creation of the Rila Monastery becomes a literary center. In the XIV century. the monastery was destroyed by an avalanche. It was restored by the feudal lord Khrele, who built an impressive 25-meter tower (“Hrele Tower”) in it, which still stands to this day, despite the fact that during the Turkish rule in the Balkans, the monastery was destroyed and burned three times. It was restored in its current form in 1834-1837. Cathedral Church - in honor of Christmas Holy Mother of God. The main shrines of the monastery are the relics of St. John and an icon of the 12th century. Holy Mother of God Hodegetria. The monastery has a museum and a library with valuable manuscripts. The monastery played a big role in the liberation of the Bulgarians.

An important place in the history of the Bulgarian Church is occupied by the Bachkovo Monastery in honor of the Assumption. Mother of God. It was founded in 1083 by one of the highest Byzantine dignitaries, the outstanding commander Grigory Bakuriani. Since Bakuriani was probably a Georgian by nationality, the monastery was declared Georgian. Only Georgians could be his monks. Soon Bakuriani fell on the battlefield. The emperor ordered to erect in the monastery a church that still exists in the name of the holy Archangels Michael and Gabriel in memory of his associate. Starting from the XIV century. the brethren of the monastery began to replenish with monks of Greek and Bulgarian nationality. In the last quarter of the XIX century. between the Bulgarians and the Greeks there was a stubborn struggle for the possession of the monastery. In 1894, the Holy Synod of the BOC took over the monastery. The monastery is stavropegial. In the main monastery church is kept miraculous image Mother of God XI century. with inscriptions in Georgian.

Troyan Monastery is the third largest monastery in Bulgaria after Rila and Bachkovo. According to the monastery chronicle, around 1600, a certain monk with his disciples labored here. Soon, a hieromonk, on his way from the Holy Mountain to Wallachia, visited this place and left a copy of the miraculous icon of the Mother of God "Three Hands". A wooden church and several cells were built. In the first half of the XVIII century. the monastery expanded and became economically stronger. At that time, a school was opened in it, which continued its work even after the liberation of Bulgaria from the Turks. The Troyan Monastery was a refuge for the freedom fighters of Bulgaria. In 1872, a secret monastic committee was organized here, headed by hegumen Macarius. All the current buildings of the monastery date back to 1835-1865. The monastery has a rich collection of icons.

Batoshevsky monastery in honor of the Assumption of the Blessed Virgin Mary (near the town of Sevlievo) was founded in the 13th century. After the conquest of Tarnov by the Turks, the monastery was destroyed and rebuilt only in the 30s. XIX Art.

Petropavlovsk convent near the village of Lyaskovets was founded during the reign of the Asen dynasty (1186-1350). During the years of Turkish domination in the Balkans, the monastery was destroyed twice, but was restored by the care of the zealots of Orthodox monasticism. In 1874, the first Bulgarian Theological School was opened here. It existed here for 12 years - until 1886, then it was transferred first to Tyrnov, and then to Samokov.

The female monastery of the Blessed Virgin of Vitosha, located near Mount Vitosha, was founded in 1345 by the Bulgarian ruler Ivan Alexander. After the destruction by the Turks, the monastery was restored around 1469 and since then has remained one of the cultural and educational centers of the Bulgarian people. Since the same year, the monastery has a temple in the name of the Assumption of the Mother of God.

After the liberation from Byzantine domination, and especially in the XIII and XIV centuries. V. in Bulgaria again, at the request and with the support of the Bulgarian kings and feudal lords, monastic cloisters arose in the regions of Staraplanina, Rila, Vitosha, the Rhodopes, and especially near Tarnovo. Most of the Tarnovo monasteries are associated with the ktitor activities of the Asenovs and their successors. The monasteries of the Great Lavra of Sts. 40 martyrs, monastery of St. Virgin Guides on the Hill of St. Mountain, St. John of Rylsky on Trapezitsa Hill, St. Mark on the river bank Yantras, St. Virgin of Temnitskaya opposite Tsarevets hill. In the Elena Upland, south of Tarnovo, the Kapinovsky Monastery of St. Nicholas (1272), Plakovsky Monastery of St. Elijah, Merdan Monastery of Sts. 40 martyrs, etc. The surroundings of Sofia - the slopes of Vitosha and the southern slopes of Staraplanina - are also dotted with monasteries: the Dragalev Monastery of the Assumption of the Blessed Virgin Mary, the Kremikov Monastery of St. George, Urvich Monastery of St. Nikola, Kokalyan Monastery of St. Archangel Michael, Kladnitsky Monastery of St. Nikola. Later, a group of monasteries "Holy Sophia Mountain", which is also called the "Small Holy Mountain", unites fourteen monasteries, headed by the Bistritsky Monastery of St. George. Such monastic groups are also being created near the city of Sliven with a center in the Sotirov Monastery of St. Spas near Asenovgrad and in other places.

In Northwestern Bulgaria, the Klisursky (Vreshtitsky) Monastery of Saints Cyril and Methodius was founded, the Etropolsky Monastery of St. Trinity ("Varovitec"), Dryanovo Monastery of St. Archangel Michael, founded in 1190 by the Asenovs in honor of the victory over the Byzantines, reaches its peak in the second half of the 14th century, when there is a school for the training of literary figures and book scribes. Lyaskovskiy Monastery of Sts. Peter and Paul is also founded in honor of the liberation of Bulgaria from Byzantine rule. Also known are the Arbanas Monastery of St. Nicholas, Arbanas Monastery of the Assumption of the Blessed Virgin Mary, Transfiguration Monastery, founded in the XIV century. with the support of Tsar Ivan Alexander, by the end of the Second Bulgarian Kingdom, which turned into one of the most important spiritual and educational centers of the Bulgarian people, Ivanovo rock monastery in a cave, Aladzha - rock monastery of the Holy Trinity, Rozhen Monastery of the Nativity of the Blessed Virgin Mary, Glozhen Monastery, and others.

During this period, there are also Bulgarian monasteries on Mount Athos - Zograf and Hilendar. Zograf is called a Bulgarian monastery in the letters of the 12th century. According to the chrysobulus kept in this monastery, it was founded in 919.

During the Turkish domination, the monasteries of the Seven Thrones (Osenovlaksky), Kurilovsky St. John of Rylsky, Gornobansky St. Cyril and Methodius, Kalofer Monastery of the Most Holy Theotokos, Iliena Monastery of St. Elijah the Prophet in Sofia, Alinsky Monastery of the Holy Savior, Pasareli Monastery of Sts. Apostles Peter and Paul, Kalofer Monastery of the Presentation of the Mother of God, Bistrets Monastery of St. Apostle John the Theologian, Moldava Monastery of St. Petka of Moldavska, Kuklensky Monastery of Sts. unmercenaries Cosmas and Damian, the Cherepish Assumption Monastery, and others.

big convent is a monastery in the city of Kazanlak with the main church in honor of the Blessed Virgin Mary. This monastery was built during the Turkish rule in the Balkans with donations collected in Russia. Of the other women's cloisters, the monastery in Sopot in honor of the Entry of the Most Holy Theotokos into the temple should be mentioned.

The Bulgarian monasteries were especially actively renovated and restored at the end XVIII- early XX century

2.4. Spiritual education in the Bulgarian Church

Among educational institutions two seminaries in Sofia and Plovdiv, the Theological Faculty of the University of Tarnovo and the Theological Faculty of the Sofia University of St. Clement of Ohrid, converted from the Sofia Theological Academy.

The Sofia Theological Seminary was founded in 1874. Initially, the school was located in the Lyaskovo Monastery of Sts. the chief apostles Peter and Paul introduced the name "Theological School". In 1897, the Holy Synod of the BOC submitted to the city administration of Sofia a proposal to locate a theological school in the capital and received a large plot in the center of the city for the construction of buildings. As early as 1902, the foundation stone for the central building of the seminary was laid. In January 1903 it was built and classes began there.

The change in the political structure after the end of the Second World War interrupted the days of the prosperous existence of the Sofia Theological Seminary. From 1944 to 1946 the complex of seminary buildings was transferred to the use of the Soviet army, then - to the Union of Bulgarian-Soviet Friendship. All this time, the seminary continued to occupy a small part of its own buildings, until in 1950 the authorities demanded its complete relocation to the Cherepish Monastery. In the spring of 1990, the complex of seminary buildings was returned to the Sofia Theological Seminary.

The seminary is directly subordinate to the Holy Synod of the BOC and is an accredited secondary specialized educational institution. The seminary has 160 students aged 14 to 19 on a five-year course and 116 students with completed secondary education over the age of 20 on an accelerated two-year course.

The idea of opening the Faculty of Theology in Bulgaria was born even before the liberation of Bulgaria from the Turkish yoke. The first serious steps in this direction were taken only in 1908, when the Holy Synod of the BOC sent a letter to the Ministry of Confessions with a request to open a faculty. The law on public education, adopted by the People's Assembly in 1921, provided for the opening of the Theological Faculty of the university with 8 departments:

Holy Scripture Old Testament, Holy Scriptures of the New Testament, Systematic Theology, History of Religions and History of Christianity, Ecclesiastical Archeology and Liturgy, Pastoral Theology and Patristics, Church Law and Homiletics. One of the main founders of this theological school was the former professor of the Petrograd Theological Academy N. N. Glubokovsky, who occupied the chair of the Holy Scripture of the New Testament.

Studies at the theological faculty began in the autumn of 1923. In 1951, for political reasons, the theological faculty was separated from the university and began to exist as the Theological Academy of St. Kliment Ohridsky under the authority of the Bulgarian Church. On July 1, 1991, the former Theological Academy again became a faculty of Sofia University. In the 1998/99 academic year, 682 students (328 full-time and 339 part-time) and 7 doctoral students studied at the faculty.

Currently, the faculty has seven departments: Holy Scripture of the Old Testament, Holy Scripture of the New Testament, Church History, Dogmatic and Moral Theology, Christian Apologetics and Christian Philosophy, Church Law, Practical Theology. The curriculum of the Faculty of Theology is drawn up in accordance with the requirements of the Law on Higher Education. The faculty provides education in the specialty "theology (theology)" with qualification degrees "bachelor" and "master". There are two libraries at the faculty: the main one - 40 thousand volumes and the newly opened "Biblika" with a fund of about 2 thousand volumes.

In October 2001, a meeting of rectors of theological educational institutions of the Russian Orthodox Church and Bulgaria took place at the Moscow Theological Academy, which ended with the signing of a cooperation agreement. The agreement provides for the exchange of students, teachers, joint information and scientific activities.

The official publications of the Bulgarian Church are "Church Herald" and the journal "Spiritual Culture". There is a "Yearbook" of the Faculty of Theology. In 1974, the Church-Historical and Archival Institute was founded under the Patriarchy. Its task is to study the history of the Bulgarian Church and other Churches, to study and publish church-historical archives.

The synopsis was compiled based on the publications: Skurat K.E. History of Local Orthodox Churches. - M., 1994. - T. 1, 2; Orthodox calendar for the year 2000; as well as the website http://www.pravoslavie.ru and the official websites of the Local Orthodox Churches.

Kyiv Theological Academy

Lecture notes

Compiled by: Associate Professor Archpriest Vasily Zaev, Head. Department of Holy Scripture of the New Testament, candidate of theology

Kyiv 2003

BULGARIAN ORTHODOX CHURCH, one of 15 autocephalous Orthodox churches. Christianity penetrated into the modern territory of Bulgaria very early. According to the existing legend, in the city of Odessa (modern Varna), Ampilius, a disciple of St. apostle Paul. In the II century. episcopal sees were also in the cities of Debelt and Anchial. In the V-VI centuries. Christianity begins to spread among the Balkan Slavs due to the fact that many of them served as mercenaries in the Byzantine army. In the 670s. Turkic-speaking Bulgarians invaded the territory of Bulgaria. Christianity penetrated into their midst much more difficult than among the Slavs. However, in the VIII-IX centuries. there was a merger of these two ethnically heterogeneous elements that lived in a mixture: the Turkic-speaking Bulgarians were assimilated linguistically and culturally by the Slavs, although the name Bulgarians was assigned to the people, and Bulgaria to the country. The mass baptism of the Bulgarians took place in 865 under Prince Boris I (852-889). Already in 870 the Bulgarian Orthodox Church became autonomous, and although it continued to be under the jurisdiction of the Orthodox Church of Constantinople, enjoyed extensive internal self-government. However, in the 10th century, when Bulgaria was conquered by Byzantium, the Bulgarian Orthodox Church lost its relatively independent position. After the restoration of the Bulgarian kingdom in 1185-86, the Bulgarian Orthodox Church again becomes quite independent. In the XIII century. in the city of Tarnovo, a patriarchy was formed, and the Bulgarian Orthodox Church became autocephalous.

After the conquest of Bulgaria by the Turks, the autocephaly of the Bulgarian Orthodox Church was abolished, and the church was again transferred to the jurisdiction of Constantinople. After that, the Bulgarian Orthodox Church began to be ruled by Greek bishops, who sought (especially in cities) to oust the Church Slavonic language from liturgical practice and completely Hellenize the church. In an effort to counteract this, the Bulgarians began to insist on the autonomy of their church. These efforts were especially intensified in the 19th century. Many ecumenical patriarchs tried to resolve this issue and meet the demands of the Bulgarians, but because of the pressure exerted by the Greeks living on the Balkan Peninsula, they did not succeed. In 1860 the Bulgarian bishops broke away from Constantinople. In the end, they obtained permission from the Turkish Sultan to create a separate Bulgarian exarchate. On this occasion Ecumenical Patriarch Antim VI convened a local council, which took place in Constantinople in 1872 and was also attended by the patriarchs of Alexandria and Antioch. By decision of this council, the Bulgarian exarchate was banned. Only in 1945 did the Patriarchate of Constantinople recognize the autocephaly of the Bulgarian Orthodox Church within the borders of the territory of Bulgaria. In terms of dogma and cult, the Bulgarian Orthodox Church is similar to other Orthodox churches.

Since 1953 the Bulgarian Orthodox Church has again been headed by a patriarch. His residence is in Sofia, he is also the Metropolitan of Sofia. The patriarch heads the Holy Synod, of which all metropolitans are also members. Legislative power in the Bulgarian Orthodox Church belongs to the Church-People's Council, which includes not only all serving bishops and other clergy, but also a certain number of laity.

There are 12 metropolias in the Bulgarian Orthodox Church. 11 of them are located on the territory of Bulgaria: Varna and Preslavskaya (with a chair in Varna), Veliko-Tyrnovskaya, Vidinskaya, Vrachanskaya, Dorostolskaya and Chervenskaya (with a chair in Ruse), Lovchanskaya, Nevrokopskaya (with a chair in Blagoevgrad), Plovdiv, Slivenskaya, Sofia, Staro-Zagorskaya. One metropolis - New York - is outside Bulgaria. Outside the country there are also two dioceses headed by bishops: Akron and Detroit. Dioceses abroad provide spiritual care to the believers of the Bulgarian Orthodox Church living in the United States, Canada, Latin America and Australia. In addition, the Bulgarian Orthodox Church has two parishes in Hungary, two in Romania and one in Austria. Athos has long been the Bulgarian monastery of St. George - Zografsky.

The number of followers of the Bulgarian Orthodox Church is more than 6 million people. By ethnicity, they are overwhelmingly Bulgarians.

In 1994, a split occurred in the Bulgarian Orthodox Church. 4 metropolitans, headed by Metropolitan Pimen of Nevrokop, 2 bishops and part of the clergy formed their own synod and announced the deposition of Patriarch Maxim. The Holy Synod of the Bulgarian Orthodox Church condemned the schismatics, depriving them not only of their dignity, but also of monasticism, but they did not recognize the resolutions of the synod.

Brief history of the church

According to legend, the disciple Apostle Amplius (in Odyssus, now Varna) and the Apostle from 70 (in Philippopolis of Thrace, now Plovdiv) were the first to preach Christianity on the territory of Bulgaria. It was in these cities that the first episcopal sees appeared.

In 865, the Bulgarian Tsar Boris I was baptized by a Byzantine bishop, and soon there was a mass baptism of the inhabitants. In 919, the independence (autocephaly) of the Bulgarian Church was proclaimed for the first time, which received the status of a patriarchy. Autocephaly was abolished in 1018, after the victory of Byzantium over Bulgaria.

In the XIV century, a special, saving spiritual practice, hesychasm, proclaimed by the saint, became widespread among the Bulgarian monks. The hesychasts were the Monk Theodosius of Tyrnovskiy, Patriarch Evfimy of Tyrnovskiy and their disciples.

At the end of the XIV century, Bulgaria was conquered by the Turks and was under Turkish yoke until 1878. At this time, the Orthodox Bulgarians were subject to the Patriarchate of Constantinople. In some periods, priests were even forbidden to serve in the Slavic language, but were forced to serve in Greek. The Bulgarian Church gained independence only in 1872

In the Bulgarian Church, the holy prince Boris, the baptizer of the Bulgarian people, is especially revered; the holy Equal-to-the-Apostles brothers and the creators of Slavic writing, who translated the books of Holy Scripture and liturgical books into Slavonic, and St. Clement, Bishop of Ohrid, one of the disciples of the holy brothers. Also venerated is St. Euthymius, Patriarch of Tarnovo, who served the spiritual growth of the Church and the strengthening of the country; hegumen of the Hilandar monastery, the Monk Paisios and Saint Sofroniy, Bishop of Vratsa, glorified in 1964. The heavenly patron of Bulgaria is the founder of one of the most famous monasteries, the reverend.

In 1992, with the active participation of politicians, a split began in the Bulgarian Church. Some of the hierarchs opposed the current Patriarch Maxim and formed an "alternative synod". Almost all the property of the church, except for the majority of churches, was placed at the disposal of the schismatics. Only in 1998 did the conflict begin to fade. In 2003, the canonical hierarchy received official registration and was recognized by the state, and a year later, the schismatic churches were transferred to the Bulgarian Church.

Patriarch of Bulgaria

The future Patriarch Neofit (in the world Simeon Nikolov Dimitrov) was born on October 15, 1945 in Sofia, the capital of Bulgaria. After graduating from the Sofia Theological Academy in 1971, he completed his education at the Moscow Theological Academy, received a Ph.D. in theology for his dissertation on the topic “The Moscow Synodal trend in Russian church singing and its significance.” In 1973 he returned to Sofia and taught church singing at the Theological Academy, in 1975 he became a monk, and in 1976 he was ordained a hieromonk. In 1985 he was ordained a bishop, in 1989 he was appointed rector of the Sofia Theological Academy, since 1992 he has served as the chief secretary of the Holy Synod of the Bulgarian Orthodox Church. In 1994 he became Metropolitan of Dorostol and Cherven, and in 2013 he was elected Patriarch of Bulgaria.

Description:

On the territory of modern Bulgaria, Christianity began to spread from ancient times. According to legend, there was an episcopal see in the city of Odessa (now Varna), where the bishop was a disciple of the Apostle Paul Amplius. The general baptism of the Bulgarian people took place in 865, under the holy Prince Boris I (†907).

In 919, at the Council in Preslav, the autocephaly of the Bulgarian Church was proclaimed. The Council also announced its elevation to the rank of Patriarchate. In 927, Constantinople recognized these decisions.

In the Bulgarian Church, the following are especially revered: Saint Prince Boris, the baptizer of the Bulgarian people; the holy Equal-to-the-Apostles brothers Cyril (†869) and Methodius (†885), the creators of Slavic writing, who translated the books of Holy Scripture and liturgical books into Slavonic; Saint Clement, Bishop of Ohrid (†916), one of the disciples of the holy brothers; Patriarch St. Euthymius of Turnovo (XIV century), whose ministry was aimed at the spiritual growth of the Church and the strengthening of the country; hegumen of the Hilandar monastery, the Monk Paisios (†1798) and Saint Sophronius, Bishop of Vratsa (†1813), glorified in 1964. Founder of one of the most famous monasteries — Reverend John Rylsky (†946) is revered as heavenly patron Bulgaria.

Canonical territory - Bulgaria; The jurisdiction of the Bulgarian Orthodox Church also extends to dioceses in Europe and America.

Title of Primate: His Holiness Patriarch of Bulgaria, Metropolitan of Sofia.

Patriarchal Residence and Cathedral of St. blgv. book. Alexander Nevsky are located in Sofia.

In 1992, a schism occurred in the Bulgarian Church. The schismatics formed their own alternative Synod. Most of the clergy did not join the schism, however, the canonical hierarchy was not officially recognized by the state, and almost all the property of the Church was placed at the disposal of the schismatics. In 1996, the former Nevrokop Metropolitan Pimen was proclaimed an alternative Patriarch.

In 1998, a Pan-Orthodox Council was held in Sofia, which was attended by representatives of 13 autocephalous Churches, including seven Patriarchs.

The schismatics brought repentance, which was accepted by the Council; the anathema imposed on the former Metropolitan Pimen was canceled, and his episcopal rank was restored. Episcopal, priestly, and deaconal ordinations that were not canonically perfect were recognized as valid.

In 2003, the canonical hierarchy received official registration and was recognized by the state. In 2004, the schismatic churches were transferred to the Bulgarian Church.

Dioceses of the Bulgarian Church

Sofia Metropolis

cathedra and residence of the Patriarch: Sofia
Patriarch's Cathedral: Church of St. Alexander Nevsky

Metropolis of Varna and Preslav

Department: Varna

Metropolis of Veliko Tarnovo

department: Veliko Tarnovo

Vidin Metropolis

Department: Vidin

Archdiocese of Vratsa

department: Vratsa

Metropolis of Dorostol

Department: Silistra

Metropolis of Lovchan

Department: Lovech

Metropolis of Nevrokop

department: Gotse Delchev (former Nevrokop)

Plovdiv Metropolis

Department: Plovdiv

Metropolis of Rousse

department: Ruse

Sliven Metropolis

department: Sliven

Stara Zagorsk Metropolis

Department: Stara Zagora

American-Australian Archdiocese

Department: New York

Western European Metropolis

Department: Berlin

A country: Bulgaria City: Sofia Address: 7 Tsar Kaloyan St., 1000 Sofia Telephone: 882 340, 872 683, 872 681.872 682 (Secretary), 876 127 (Chef de Cabinet) Website: www.bg-patriarshia.bg Subsidiary organization: Church of the Assumption of the Blessed Virgin in Gonchary in Moscow (Metochion of the Bulgarian Orthodox Church) Primate:

Material from ABC Pilgrims

Bulgaria(Bulgarian. България), full official form - Republic of Bulgaria(Bulg. Republic of Bulgaria) - a state in South-Eastern Europe, in the eastern part of the Balkan Peninsula, occupies 22% of its area.

Largest cities

Sofia
Plovdiv
Varna
Burgas

Orthodoxy in Bulgaria

Orthodoxy in Bulgaria- one of the traditional Christian denominations, which has spread on the territory of Bulgaria since the 5th-7th centuries. Orthodoxy is practiced by about 82.6% of the country's population (2010).

Story

On the territory of modern Bulgaria, Christianity began to spread already in the 1st century. According to the tradition of the Bulgarian Church, there was an episcopal see in the city of Odessa (now Varna), where the bishop was a disciple of the Apostle Paul Amplius.

Baptism of the Preslav Court (N. Pavlovich)

Eusebius of Caesarea reports that in the 2nd century, on the territory of today's Bulgaria, there were episcopal sees in the cities of Debelt and Anchial. Participant of the First ecumenical council, 325, was Protogon, Bishop of Sardica (present-day Sofia).

In 865, under St. Prince Boris, the general baptism of the Bulgarian people takes place. After a four-year union with the Roman Church, in 870 the Bulgarian Church became autonomous under the jurisdiction of the Patriarchate of Constantinople.

Bulgarian Orthodox Church

Currently, more than 5,905,000 people identify themselves as followers of the Bulgarian Orthodox Church, the largest Orthodox organization in the country. Despite the schism that occurred in 1992 with the assistance of the political authorities, when part of the hierarchs opposed Patriarch Maxim, accusing him of having links with the former communist government, and considering his enthronement to be non-canonical, as well as the formation of an alternative Synod by schismatics, most of the clergy did not join the schism. In the 1990s, the canonical hierarchs of the Bulgarian Orthodox Church were not officially recognized by the state, and almost all real estate of the church (except churches) was transferred to the schismatics. In 1996, the former Nevrokop Metropolitan Pimen (Enev) was proclaimed an alternative Patriarch. The Pimen group announced the canonization of Hierodeacon Ignatius (Vasil Levski).

At the Pan-Orthodox meeting in 1998, part of the majority of the hierarchy, headed by Pimen, was accepted into the fold canonical Church. and in 2003 the hierarchy of the Bulgarian Church received official registration and was recognized by the state. In 2004, the schismatic churches were transferred to the Bulgarian Orthodox Church, and in 2012 the head of the Alternative Synod repented, which can be considered the end of the schism.

On December 9, 2011, the Council of Ministers of Bulgaria decided to allocate about 880 thousand euros from the state budget for the needs of the Bulgarian Orthodox Church in 2012. 150,000 euros will be allocated for the renovation of church buildings of national importance. Almost 300 thousand euros (597 thousand leva) will be separately allocated to the famous Rila Monastery. Currently Orthodox clergy those with higher education (that is, those who graduated from the theological academy) receive 300 leva each, and those who graduated from the theological seminary - 240 leva. In big cities, priests can earn 1500-2500 leva thanks to rites, especially weddings and baptisms, while in rural parishes the income of priests is often limited to just one salary.

Bulgarian Old Calendar Church

The Bulgarian Old Calendar Church separated from the Bulgarian Orthodox Church in 1990 due to dissatisfaction among the conservative part of the Bulgarian population with the introduction of the New Julian calendar in 1968 in the Bulgarian Orthodox Church.

Currently headed by Metropolitan Photius of Triadice (Syromaha) and has 17 churches, 9 chapels, 2 monasteries, 20 clergy and about 70 thousand believers.

Old Believers

Followers of the Russian Old Believers traditionally lived on the territory of Bulgaria. Currently, several villages professing the Old Believers are under the jurisdiction of the Russian Orthodox Old Believer Church, as well as the Russian Old Orthodox Church.

shrines

relics of saints and miraculous icons in Bulgaria are found in churches and monasteries of the Bulgarian Orthodox Church.

The relics of St. King Stefan Milyutin of Serbia (XIV century) (Sofia, Cathedral of the Resurrection of Christ)
The relics of St. St. Modest of Jerusalem (VII c.) (Sofia, Church of St. John of Rylsky Sofia Theological Seminary)
The relics of St. St. Serafima Soboleva (XX century) (Sofia, Russian Nikolsky Cathedral)
The relics of St. Rev. John of Rila (X century) (Rila Monastery, Kyustendil region, about 20 km northeast of Rila)
Icon of the Mother of God "Hodegetria" (Rylsky Monastery)
"Iberian" Icon of the Mother of God (Rozhen Monastery, Blagoevgrad Region, 6 km from Melnik, near the village of Rozhen)
Original "Bachkovo" Icon of the Mother of God (Bachkovo Monastery, 10 km south of Asenovgrad, near the village of Bachkovo)
Blachernae Icon of the Mother of God (Bachkovo Monastery)
Icon of the Nativity of the Blessed Virgin (Kalofer Monastery of the Nativity of the Virgin, about 20 km east of Karlovo, near Kalofer)
Icon of the Mother of God "Three Hands" (Troyan Monastery, 10 km from Troyan, near the village of Oreshak)
Icon of St. George the Victorious (Glozhene Monastery, west of Lovech, near the village of Glozhene)
Icon of St. George the Victorious (Pomorie, Monastery of St. George the Victorious)
"Jerusalem" Icon of the Mother of God (Kazanlak, Kazanlak Vvedensky Monastery)
Icon of the Mother of God "Hodegetria-Black" (Nesebar, Cathedral of the Assumption of the Blessed Virgin Mary)
Icon of the Mother of God "Gerontissa" (Varna, Cathedral Assumption of the Blessed Virgin)