Archbishop Peter (L’Huillier)

Archbishop Peter (L’Huillier) (1926-2007)

Peter may be spelt Pierre, Petros, Petr.

Paul may be spelt Paulos, Pavel.

Denys may be spelt Dionysius.

Early life of Paul L’Huillier

On 3 December, 1926, Paul L’Huillier was born to Eugène and Émiliënne (born Haslin) L’Huillier in Paris, Île-de-France, France. Eugène L’Huillier was a physician. Paul was raised in the bosom of his family as a Roman Catholic Christian.

Nevertheless, at an early age, he became interested in the Orthodox Christian Church, and he attended Orthodox services.

Paul completed his primary and secondary education in Paris.

Higher education

Paul enrolled in the Saint Denys Orthodox Theological Institute (L'Institut de Théologie Saint-Denys de Paris) in Paris, very soon after it opened in 1944. At hat time, it had been founded through the blessing of Patriarch Sergiy (Stragorodsky) of the Moscow Patriarchate, and the Brotherhood of Saint Photios. One purpose of this institute was to provide theological education in the French language, as all classes at the Saint Sergius Orthodox Theological Institute in Paris were, at the time, taught only in Russian.

Vladimir Lossky served as the first and founding dean of the institute. (Because the Saint Denys Institute functioned in French, it became more oriented towards the west in general, and it became eventually part of “The Orthodox Church of France”.)

In 1945, while he was a student at the Saint Denys Institute, Paul embraced the Orthodox Christian Faith. Once Paul had begun to study in a Russian-speaking environment, he was usually referred to, after the Russian style, as “Pavel Evgenievich” (Evgeniyevich is his patronymic, which indicates the name of his father).

Simultaneously with his studies at the Institute of Saint Denys, Paul entered the religious studies department of the “School of Higher Sciences” in the Faculty of Arts (“Lettres”) at the Sorbonne University (University of Paris). There, he undertook graduate studies.

Part of the Sorbonne University

From 1949 to 1950, he lectured at the Institute of Saint-Denys in Paris.

From 1952 to 1962, Paul L'Huillier taught at the Three Hierarchs Seminary in Villemoisson, France.

In 1953, he was accepted as a teacher and secretary of the theological and pastoral courses in Villemoisson, which were newly organized that year in the Western European Exarchate of the Moscow Patriarchate, where he continued his service until 1962.

Then Hieromonk Pierre (L’Huillier) entered the Moscow Theological Academy.

In 1962, he received a Licentiate of Theology degree there.

He served as a Professor at the Catholic University in Paris from 1966 to 1978.

Later, he furthered his studies at the Moscow Theological Academy, and he earned the prestigious Doctorate of Canon Law degree from the same academy in 1985.

His doctoral thesis (dissertation), “The Church of the Ancient Councils – The Disciplinary Work of the First Four Ecumenical Councils”, was published by Saint Vladimir’s Seminary Press in 1996.

Moscow Theological Academy

In 2005, the thesis was published by the Sretensky Monastery Publishing House under the title “Rules of the First Four Ecumenical Councils”.

Monastic tonsure

On 30 August, 1954, in Paris, France, Paul L’Huillier was tonsured to be a monk by Archbishop Boris (Vik), Exarch of Western Europe of the Moscow Patriarchate. He was given the monastic name Pierre (Peter, Petr).

Ordinations

On 4 September, 1954, at the Holy Resurrection Cathedral in Berlin, Germany, Monk Pierre (L’Huillier) was ordained to the Holy Diaconate by Archbishop Boris (Vik).

On 5 September, 1954, at the Holy Resurrection Cathedral in Berlin, Germany, Hierodeacon Pierre (L’Huillier) was ordained to the Holy Priesthood by Archbishop Boris (Vik).

Holy Resurrection Cathedral, Berlin

Pastoral service

Service in Paris, France

Hieromonk Pierre (L’Huillier) was assigned to serve in the parishes of “The Three Hierarchs”, and 2 years later to the Church of Saints Constantine and Helen that was then open in Clamart, a suburb of Paris.

In 1960, Hieromonk Pierre was elevated to the dignity of archimandrite by Patriarch Alexei I (Simansky).

Outreach in French

From 1961, Archimandrite Pierre (L’Huillier) was the rector of “Our Lady, Joy of Those who Sorrow” in Paris, where services were held in French and Church Slavonic.

There, Archimandrite Peter continued the work begun by his predecessor, Archpriest Mikhail Belsky, to translate the Eastern Orthodox service into French. During his pastoral service, the number of parishioners increased significantly. His parish, located in the university district, became a center for Orthodox services in French, where Orthodox people, and in particular professors and students of various nationalities, come to pray.

Pilgrimage, theological activities, travels

In 1961-1962 he made a pilgrimage to Mount Athos.

In addition to his pastoral work, he carried out extensive scientific, academic, and theological work, mainly in the field of church history and canon law. He published a number of articles in the "Bulletin of the Russian Western European Patriarchal Exarchate".

In 1962, the Council of the Moscow Theological Academy awarded Archimandrite Pierre (L’Huillier) the academic degree of Candidate of Theology for his body of theological works.

He took part in most of the patristic congresses of those years in Oxford, and he delivered reports at them, as well as in the XIII and XV International Congresses of Byzantinists.

In the autumn of 1966, Archimandrite Pierre was invited to the celebrations organised jointly by the Thessaloniki Metropolis and the Aristotle University of Thessaloniki in memory of the Holy Enlighteners of the Slavs, Cyril and Methodius.

Theological meetings, conferences

From 1966 to 1978, he was a professor at the Catholic University of Paris. During these years he took an active part in numerous theological meetings and conferences.

Moscow, 1968

In May, 1968, Archimandrite Pierre (L’Huillier) was invited to Moscow, Russia, for the jubilee celebrations of the 50th anniversary of the restoration of the patriarchate in the Russian Orthodox Church in 1918.

In July, 1968, by decision of Patriarch Alexei I (Simansky) and the Holy Synod, Archimandrite Pierre (L’Huillier) was assigned to serve as a member of the delegation of the Russian Orthodox Church to the 4th General Assembly of the World Council of Churches in Uppsala, Sweden.

Election by the Holy Synod, 1968

On 30 July, 1968, by decision of the Holy Synod, Archimandrite Pierre (L’Huillier) was elected to become the Bishop of Korsun, the ruling bishop of all parishes faithful to the Moscow Patriarchate in France.

Episcopal ordination

On Thursday, 12 September, 1968 (the feast of Saint Alexander Nevsky) at Holy Trinity Cathedral of the (at time) former Saint Alexander Nevsky Lavra (Monastery) in Saint Petersburg (at that time called Leningrad), Archimandrite Pierre (L’Huillier) was ordained to the Holy Episcopate.

With the blessing of Patriarch Alexei I (Simansky), participating at that episcopal ordination were Metropolitan Nikodim (Rotov) of Leningrad and Novgorod ; Metropolitan Filaret (Denisenko) of Kiev and Galicia ; Metropolitan Anthony (Bloom) of Sourozh ; Archbishop Seraphim (Nikitin) of Kursk and Belgorod ; Archbishop Cyprian (Zernov) of Berlin and Central Europe ; Bishop Nikon (Fomichev) of Arkhangelsk and Kholmogory ; Bishop Filaret (Vakhromeyev) of Dmitrov ; Bishop Juvenaly (Poyarkov) of Zaraysk ; and Bishop Mikhail (Mudyugin) of Astrakhan and Yenotayevsk.

Saint Alexander Nevsky Lavra, Saint Petersburg

Holy Trinity Sobor (Cathedral) of the Lavra

Episcopal service

Bishop Pierre (L’Huillier) was assigned to serve as Bishop of Chersonese (Korsun).

Bishop Pierre (L'Huillier) of Korsun

The episcopal ordination of Archbishop Pierre (L’Huillier) was significant not only because as bishop he became a spiritual successor to the apostles, but also because it expressed the missionary and evangelical aspects of Russian Orthodoxy. While those aspects could not blossom as they should at that time in Russia, they were cultivated in the West.

From 8-11 May, 1969, as a representative of the Russian Orthodox Church, he participated in the celebrations on the occasion of the 1100th anniversary of the blessed death of Saint Cyril, which took place in Sofia (Bulgaria).

It is good to keep in mind that as bishop, Bishop Pierre was a member of the Russian Orthodox Church, which granted autocephaly to the Orthodox Church in America in 1970.

From 30 May to 2 June, 1971, he was a participant in the Local Council of the Russian Orthodox Church , where he advocated “a fundamental condemnation of the Karlovac schism” ; “but moral condemnation and censure are one thing, and canonical condemnation is another. In this canonical process, all canonical requirements must be strictly observed : a threefold call, etc.”. The wording of the condemnation, in his opinion, must be carefully considered so as not to create difficulties for those wishing to return to the Church, and therefore it is important to determine the method of accepting those returning from the schism.

On 12 June, 1979, Bishop Pierre (L’Huillier) was elevated to the dignity of archbishop.

Invitation to North America

In 1979, Bishop Pierre was invited to come to the young autocephalous Orthodox Church in America by Metropolitan Theodosius (Lazor).

On 16 November, 1979, in accordance with his request, Archbishop Pierre (L’Huillier) was transferred to the jurisdiction of the autocephalous Orthodox Church in America].

Service in North America

Upon his transfer, Archbishop Peter (L’Huillier) was deprived of the dignity of archbishop and again became a bishop. This took place in accordance with the then practice of the Orthodox Church in America, whose head, Metropolitan Theodosius (Lazor), was considered at that time to be the only bearer of the title of archbishop in the Church. It was the intent of the Holy Synod of Bishops at that time to make this title refer only to the primate, similar to the practice of the Greek Orthodox Church, since they wished to harmonise with the Greek and Antiochian archdioceses in North America. (Ultimately, this intention did not come to fruition, and in a decade, there was a change.)

Bishop of Brooklyn

Bishop Peter (L’Huillier) was designated as an auxiliary bishop to the Metropolitan, with the title of “Bishop of Brooklyn”, and he served as such until 1981.

At the same time, he served as Adjunct Professor of Canon Law at Saint Vladimir's Seminary, at Crestwood, New York, since 1979. As a specialist in Orthodox Canon Law, Vladyka Peter occupied various prominent positions.

Bishop of New York and New Jersey

In 1981, the Holy Synod of Bishops established the new Diocese of Washington, DC, to be the seat of the Primate. At that time, Bishop Peter (L’Huillier) was installed as the ruling bishop of the remaining part of the Metropolitan’s former local diocese of Washington and New York with the title "Bishop of New York and New Jersey."

The cathedral of the diocese is Holy Protection Cathedral, at 59 East 2nd Street in New York City.

Holy Virgin Protection Cathedral, New York

Conference in Montréal, Québec, Canada

On 26 November, 1981, the second conference of the fraternity (Fraternité Orthodoxe de Saint-Jean-le-Précurseur, the ancestor of the Église orthodoxe Saint-Benoît-de-Nursie) was convened.

This conference was given by Bishop Peter (l’Huillier) of New York, on the occasion of the Altar Feast-day of the parish of the of the Theotokos in Montréal, Québec, Canada.

New diocesan office and bishop's residence

It was during the time of his service as Bishop of New York and New Jersey that the diocesan administration purchased a house at 33 Hewitt Avenue in Bronxville, which would serve as the bishop’s residence, and also as the central office of the diocese.

Bishop's residence and diocesan office

In 1990, by decision of the Holy Synod of Bishops, he was elevated to the rank of archbishop.

In 1990, the Holy Synod of Bishops of the Orthodox Church in America elevated him to the dignity of Archbishop of New York and New Jersey.

Archbishop Peter’s linguistic fluency (in 4 languages : French, English, Russian, Greek), his formal degree in the Orthodox canonical traditions, his familiarity with varieties of ethnic and national Orthodox customs, made him one of the more academically involved Orthodox hierarchs worldwide. For similar reasons (and his accompanying large number of personal contacts internationally), he also chaired the OCA’s External Affairs Department for many years, up until his retirement.

In 1992, Archbishop Peter (L'Huillier) was part of a delegation accompanying Metropolitan Theodosius (Lazor) on a visit to Patriarch Bartholomew (Archontonis) of Constantinople at the Phanar in Istanbul. The delegation included Archpriest Leonid Kishkovsky, Director of the Office of External Affairs and Inter-Church Relations, and Professor John Erickson, a member of the Office, and professor at Saint Vladimir's Orthodox Theological Seminary. Patriarch Bartholomew had been enthroned as Patriarch of Constantinople in 1991, and he had already presided over the re-establishment of the Church of Albania, and the beginning of meetings with heads of the various autocephalous Orthodox Churches.

With Patriarch Bartholomew

Patriarchal headquarters at the Phanar

In 2000, Archbishop Peter was given a bishop-assistant by the Holy Synod in order to help him with his work in the Office of External Affairs and Interchurch Relations. This was in addition to the long-time Director of the Office, Archpriest Leonid Kishkovsky.

Retirement

In March, 2005, after he had served for more than 30 years as a hierarch, the members of the Holy Synod of the OCA accepted Archbishop Peter’s request for retirement. He had been on a leave of absence from his archpastoral duties since the Spring, 2004, Session of the Holy Synod. His retirement became effective 30 April, 2005.

On that same day, the Holy Synod of Bishops decided to reunite the New York and Washington Sees into a single Washington and New York Metropolitan See.

It is important to note that both during the active years of his episcopate and also during the time of his retirement, Archbishop Peter (L’Huillier) taught canon law at Saint Vladimir's Orthodox Theological Seminary

On 31 October1, 2007, a message was circulated by the administration of the Orthodox Church in America, which asked the Faithful to pray for Archbishop Peter, who had been hospitalised in critical condition at Lawrence Hospital in Bronxville, New York.

Repose

Archbishop Peter (L’Huillier) reposed in Christ on Monday, 19 November, 2007, at Lawrence Hospital in Bronxville, New York.

On Monday, 26 November, 2007, the coffin with the body of Archbishop Peter (L’Huillier) was brought to the Holy Virgin Protection Cathedral (59 East 2nd Street, New York, New York) at 3:00 p.m. People were able to visit and to pay their respects util 10:00 p.m. On that day, at 7:00 p.m., a Panikhida (Memorial Service) was served for him in the cathedral.

On Tuesday, 26 November, 2007, people were able again to visit and to pay their respects between 3:00 p.m. and 10:00 p.m. On that day, at 7 p.m., the Funeral Service for the Burial of a Hierarch was served in the cathedral.

On Wednesday, 28 November, 2007, a Primatial Memorial Divine Liturgy was served at 9:00 a.m., in the cathedral. Metropolitan Herman (Swaiko) presided at the Primatial Memorial Divine Liturgy, along with members of the Holy Synod of Bishops of the Orthodox Church in America, and many clergy.

Following the Divine Liturgy, the concluding Memorial Litiya was offered.

There was a memorial luncheon at the cathedral.

Following the funeral obsequies, the body of Archbishop Peter (L’Huillier) was taken to Cemetery of Saint Tikhon’s Monastery in South Canaan, Pennsylvania, where his body was entombed in the mausoleum of the cemetery.

– Bishop of Chersonese (Korsun) 1968-1979. Preceded by : ____. Succeeded by : ____.

– Bishop of Brooklyn 1979-1981. Preceded by : Bishop John (Shahovskoy). Succeeded by : ____.

– Archbishop of New York and New Jersey 1981-2005. Preceded by Metropolitan Theodosius (Lazor). Succeeded by : Metropolitan Herman (Swaiko) ; Archbishop Michael (Dahulich).

Reflections

In the wake of Archbishop Peter's retirement, the members of the Holy Synod decided to establish the new Diocese of Washington and New York, composed of the former Diocese of New York and New Jersey and the Diocese of Washington, effective 30 April, 2009.

The move was a return to the diocesan boundaries and structure that had existed until 1981, when the Diocese of Washington was created as the seat of the OCA Primate.

Later, in 2010, the OCA Holy Synod of Bishops abolished the merged diocese, returned the Metropolitan see to Washington, D.C., and re-established the Diocese of New York and New Jersey. Bishop Michael (Dahulich) was assigned to serve as the ruling bishop of the re-vitalised diocese in May, 2010.

Archbishop Michael (Dahulich) wrote about Vladyka Peter :

Especially in his younger and healthier years, His Eminence enjoyed administering the Diocese and visiting its many parishes, most especially the Cathedral of the Holy Virgin Protection in Manhattan. His greatest delight, however, was teaching. He travelled every week to Saint Vladimir’s Seminary, where he taught canon law. When Archbishop Peter became too ill to travel, his students came to the diocesan chancery for instruction. Until the very end of his life, he was able to answer questions and quote canons off the top of his head in French or Russian or Greek or English.

His Eminence was the consummate scholar, the author of a number of books and countless articles on Orthodox Church life. His specialty was the Ecumenical Councils and their pronouncements. His expertise, wise counsel and sage advice were often solicited by hierarchs not only in the OCA but from all the Orthodox Churches. His academic brilliance was respected not only in the Pan-Orthodox world but also in ecumenical circles.

Archbishop Peter always stressed the pastoral dimension of Orthodox canon law – knowing the canons’ rank in importance, their historical significance, and their application in Church life : when strict adherence is absolutely necessary, and when economy may be extended. This, His Eminence contended, cannot be learned from a book but must be acquired through a passed down, experiential life in the Church.

I am honoured to merely follow in the footsteps of a hierarch of such stature, a giant in Orthodox theology in our land.

Critical comments

One author commented that in “His final book, published by St. Vladimir's Press, [Archbishop Peter] urged the Orthodox Churches to adopt the Western Christian calculation of Easter, or Paschalion. This has been a controversial topic for some time in Eastern Orthodox circles. Some critics of Archbishop Peter's book emphasised that only the Eastern Paschalion holds to the Nicene Council's 4th century prohibition on celebrating the Resurrection before the Jewish Passover. Abandoning it could imply a subtle subtext of anti-Semitism, they argued, since it would mean further decoupling the connection between Christianity and Judaism. This criticism is made on both historical and contemporary grounds, the latter being that Western Christianity annually ignores contemporary Jews' calculation of Passover.

Another modern researcher Albert G Bondach, wrote, “the dissertation, even at the time of its defence, was, by and large, a generalisation of source studies and historical-legal research by other scholars, not introducing anything substantially new into church science”.

Writings

• “Church of the Ancient Councils”

• “Ecumenism Revisited”

• “Liturgical Matters : ‘The Lukan Jump’”

• “Reflecting on the Future of Orthodoxy in America”

• “Reflections on the Canonisation of Saint Raphael”

• “Religion, Society, and State”

• “Some Remarks about Biblical and Liturgical Translations”

• “The Canonical Situation in America”

• “The Conference in Rome and Constantinople”

• “Rules of the first four Ecumenical Councils”

• “The religious and cultural significance of the work of Saints Cyril and Methodius”

• “Interpretation of the Creed”

• “Episcopal Celibacy in the Orthodox Tradition” (Saint Vladimir’s Theological Quarterly 35 (1991)), pp. 271-300.

Articles :

• “The Schism of 1054” (Bulletin of the Russian Western European Patriarchal Exarchate, 1954) No. 19, pp. 144-164.

• “The Concept of Dogmatic Orthodoxy” (Bulletin of the Russian Western European Patriarchal Exarchate, 1954) No. 20, pp. 238-245.

• “Saint Patriarch Photius and Christian Unity” (Bulletin of the Russian Western European Patriarchal Exarchate, 1955) No. 22, pp. 92-110.

• “Origin and Development of ascetic Monasticism” (Bulletin of the Russian Western European Patriarchal Exarchate, 1955) No. 21, pp. 33-44.

• “The Problem of the Papacy at the Council of Florence” (Bulletin of the Russian Western European Patriarchal Exarchate, 1957) No. 25, pp. 7-20.

• “‘You are Peter’ : An Essay on the Interpretation of Chapter XVI of the Gospel of Matthew” (Bulletin of the Russian Western European Patriarchal Exarchate, 1957) No. 28, pp. 197-212.

• “Church Hierarchy and the Authority of the teaching Staff” (Journal of the Moscow Patriarchate, 1959) No. 5, pp. 60-66.

• “Hierarchy of the Ecclesiast and the Magister” (Bulletin of the Russian Western European Patriarchal Exarchate, 1959) No. 29.

• “Sacerdoce royal et sacerdoce ministeriel” (Bulletin of the Russian Western European Patriarchal Exarchate, 1960) Nos. 33-34.

• “The Holiness of the Church” (Bulletin of the Russian Western European Patriarchal Exarchate, 1960) No. 35 pp. 33-43.

• “Review of M.-J. Le Guillou, op : ‘Mission et unite, Les exigences de la communion’” (2 vol.), Paris, 1960 (Bulletin of the Russian West European Patriarchal Exarchate, 1960) No. 36, pp. 60-61.

• “Stay in the USSR of a Group of Clergy of the Exarchate of the Moscow Patriarchate in Western Europe” (Journal of the Moscow Patriarchate, 1960) No. 8, pp. 20-23.

• “Regarding the recent article ‘Obstacles to the Union of Christians’” (Journal of the Moscow Patriarchate, 1961) No. 4, pp. 47-50.

• “Canonical Conditions for Access to the Sacrament” (Bulletin of the Russian Western European Patriarchal Exarchate, 1961) No. 38-39, pp. 88-104.

• “Review of Panagiotis I Panagiotakos. (in Greek). Athens, 1962” (Bulletin of the Russian West European Patriarchal Exarchate, 1961) No. 38-39 p. 167.

• “Review of Anton Em N Takhiaos, ‘The Influence of Hesychasm on Church Policy in Russia’” (Thessaloniki, 1962) (in Greek) (Bulletin of the Russian West European Patriarchal Exarchate, 1961) No. 40, pp. 251-252.

• “The Plurality of Consecrations in the Episcopal Churches” (Bulletin of the Russian West European Patriarchal Exarchate, 1963) No. 42-43, pp. 97-111.

• “The Sources of the Canonical Saints of Saint Basil” (Bulletin of the Russian Western European Patriarchal Exarchate, 1963) No. 44, pp. 210-217.

• « Esprit du Droit Canonique Orthodoxe » (Bulletin of the Russian Western European Patriarchal Exarchate, 1964) No. 46-47, pp. 108-119.

• “Review of Alexander A Bogolepov, ‘Toward an American Orthodox Church, New-York, 1963’ [Alexander A. Bogolepov, "The Development of the American Orthodox Church", New York, 1963] (Bulletin of the Russian West-European Patriarchal Exarchate, 1964) No. 48, pp. 262-265.

• “Priesthood and Marriage in the National Old-Catholic” (Bulletin of the Russian Western European Patriarchal Exarchate, 1965) No. 52, pp. 210-222.

• “Review of C D Mouratidis, ‘L’Eglise et l’Etat’” (Bulletin of the Russian West European Patriarchal Exarchate, 1966) No. 53, pp. 63-64.

• “Review of A P Christophilopoulos, ‘Droit ecclésiastique grec’” (Bulletin of the Russian West European Patriarchal Exarchate, 1966) No. 53, p. 64.

• “Episcopal Translations” (Bulletin of the Russian Western European Patriarchal Exarchate, 1967) No. 57, pp. 24-38.

• “Expose an Introduction to a Confrontation on the Problems of the Canonical Diaspora” (Bulletin of the Russian West European Patriarchal Exarchate, 1968) No. 61, pp. 7-9.

• “Speech at the Nomination of the Bishop of Korsun” (Bulletin of the Russian West European Patriarchal Exarchate, 1968) No. 64, pp. 175-177.

• “Ecumenical Councils in the Life of the Church” (Bulletin of the Russian Western European Patriarchal Exarchate, 1967) No. 60, pp. 234-251.

• “Notes on the Creed” (Journal of the Moscow Patriarchate, 1969) No. 1, pp. 75-79.

• “Notes on the Creed” (Journal of the Moscow Patriarchate, 1969) No. 2, pp. 64-69.

• “Notes on the Creed” (Journal of the Moscow Patriarchate, 1969) No. 3, pp. 65-71.

• “Divorce according to the Theology and Canon Law of the Orthodox Church” (Bulletin of the Russian West European Patriarchal Exarchate, 1969) No. 65, pp. 25-36.

• “Christmas Message to the Clergy and Laity of the Russian Orthodox Church in France” (Bulletin of the Russian West European Patriarchal Exarchate, 1969). No. 68, p. 202.

• “Sermon on the Day of Saint Cyril, Equal-to-the-Apostles, Teacher of the Slavs” (Journal of the Moscow Patriarchate, 1969) No. 5, pp. 35-36.

• “Religious and cultural Significance of the Case of Saints Cyril and Methodius” (Journal of the Moscow Patriarchate, 1970) No. 3, p. 44-46.

• “Communiqué regarding the Decision of the Holy Synod of the Russian Orthodox Church on the Admission of Old Believers and Catholics to the Holy Sacraments” (Bulletin of the Russian Western European Patriarchal Exarchate, 1970) No. 69, p. 3.

• « Le célibat ecclésiastique » [The celibacy of priests] (Bulletin of the Russian Western European Patriarchal Exarchate, 1970) No. 69, pp. 27-37.

• “Economy and Sacramental Theology” (Bulletin of the Russian Western European Patriarchal Exarchate. 1970) No. 72, pp. 261-265.

• “Review of Henri Crouzel, ‘The Primitive Face of Divorce’” (« Théologie historique », Paris, 1971, p. 13). [Review of the book by A Crouzel «The Attitude of the Ancient Church to Divorce»] (Bulletin of the Russian West-European Patriarchal Exarchate, 1971) No. 75-76, pp. 190-191.

• “Problems of Primacy during the Council of Chalcedon” (Bulletin of the Russian West European Patriarchal Exarchate, 1972) No. 77, pp. 35-62.

• “The Legislation of the Council of Sardica on the Right to Appeal to the Court in the Byzantine Canonical Tradition” (Bulletin of the Russian West European Patriarchal Exarchate, 1972) No. 80, pp. 201-230.

• “The Decisions of the Council of Nicaea on the Common Celebration of Easter and their Current Significance” (Bulletin of the Russian West European Patriarchal Exarchate, 1976) No. 93-96, pp. 67-79.

• “Origins and Development of the Ancient Greek Canonical Collection” (Bulletin of the Russian West European Patriarchal Exarchate, 1976) No. 93-96, pp. 53-65.

• “Problems related to Autocephaly” (Bulletin of the Russian Western European Patriarchal Exarchate, 1978) No. 97-100, pp. 71-97.

• “Decree of the Council of Chalcedon on the Prerogatives of the Throne of the Holy Church of Constantinople” (Bulletin of the Russian West European Patriarchal Exarchate, 1979) No. 101-104, pp. 33-69.

• “The Resolutions of the Council of Nicaea on the Joint Celebration of Easter and their Significance at the Present Time” (Bulletin of the Russian West European Patriarchal Exarchate, 1983) No. 113, pp. 251-264.

• “Liturgical Matters : The Lukan Jump” (Jacob’s Well, Newspaper of the Diocese of New York and New Jersey, Orthodox Church in America, Fall, 1992)

• “The Conference in Rome and Constantinople” (Jacob’s Well, Newspaper of the Diocese of New York and New Jersey Orthodox Church in America, Winter, 1996).

• “Some Remarks about Biblical and Liturgical Translations” (Jacob’s Well, Newspaper of the Diocese of New York and New Jersey, Orthodox Church in America, Fall, 1996).

• “Reflecting on the Future of Orthodoxy in America” (Jacob’s Well, Newspaper of the Diocese of New York and New Jersey. Orthodox Church in America, Winter, 1997).

• “Ecumenism Revisited” (Jacob’s Well, Newspaper of the Diocese of New York and New Jersey. Orthodox Church in America, Spring/Summer, 1998).

• “Religion, Society, and State” (Jacob’s Well, Newspaper of the Diocese of New York and New Jersey. Orthodox Church in America, Fall/Winter, 1998-1999).

• “The Canonical Situation in America” (Jacob’s Well, Newspaper of the Diocese of New York and New Jersey, Orthodox Church in America, Fall/Winter, 1999-2000).

• “Reflections on the Canonization of St. Raphael” (Jacob’s Well, Newspaper of the Diocese of New York and New Jersey, Orthodox Church in America, Spring/Summer, 2000).

Writings by various authors about Vladyka Peter :

Giffen, Carl, Academia.edu “Review of Peter L’Huillier, Church of the Ancient Councils”