Metropolitan Philaret (Voznesensky)

Metropolitan Philaret (Voznesensky) (1903-1985)

Georgy may be spelt George, Georges, Georgiy, Gheorghe.

Philaret may be spelt Filaret.

Early life of Georgiy Nikolaievitch Voznesensky

Georgiy Nikolaievitch Voznesensky was born on 22 March, 1903, into the family of Priest Nikolai Feodorovitch Voznesensky and his wife Lydia Vasilievna, in Kursk, in the Russian Empire. The family lived and served within the Russian Orthodox Church. Georgiy Nikolaievitch had 1 brother and 3 sisters.

In 1905, the family moved to Kharkov (about 200 km/125 mi to the south from Kursk), where Priest Nikolai was assigned to serve at the Saint John Useknovensky Cemetery Temple.

Move to Siberia, 1909

In 1909, the Voznesensky family moved to Blagoveschensk on the Amur River in Siberia, where Father Nicholas Voznesensky had been assigned to serve as the archpriest of the Holy Annunciation Cathedral. This Temple had been founded by Saint Innocent (Veniaminov).

Original Holy Annunciation Cathedral, Blagoveshchensk

Modern replacement of the original Temple

Georgiy Nikolaievitch acquired his primary and secondary education in Blagoveshchensk, which included the “gymnasium”.

In his recollections, he said :

 As a small child of six or seven years old, I naively loved as a child to ‘play the service’ [he made 
 himself a sort of church vestment and he ‘served’, as do many children].  And when my parents began to 
 forbid me, Vladyka Eugene, the Bishop of Blagoveshchensk, who was watching my ‘service’ at home, to their
 amazement, firmly stopped them : ‘Leave.  Let the boy “serve” in his own way. It is good that he loves 
 God's service’.

Revolution, exile, 1917

When the Bolshevik Revolution of 1917 occurred in Petrograd, there began a civil war which lasted until 1923. This situation barred any possible return to Western Russia, and it resulted in the de-facto exile of the family.

In 1920, Georgiy Nikolaievitch graduated from the local gymnasium. Later that year, in the midst of the Russian Civil War, his family moved to Harbin in Manchuria in China. Already, there was a very large community of fellow-exiled Russian-speakers in Harbin and in the nearby region.

At this time, because Harbin was outside the territory of the new Soviet Union, the Orthodox Church there had become part of the Russian Orthodox Church Outside Russia (ROCOR). At that time, this administration was yet at the beginning of its becoming organised systematically.

Bereavement, 1921

In 1921, Georgiy’s mother reposed in Christ.

Georgiy's father, Priest Nikolai Voznesensky, then accepted tonsure as a monk. He was given the name Dimitriy. Hieromonk Dimitriy (Voznesensky) later became Archbishop Dimitriy (Voznesensky) of Hailar in Inner Mongolia.

Higher education

While Georgiy Nikolaievitch was living in Harbin, he entered the Russo-Chinese Polytechnic Institute from which he graduated in 1927 as an electromechanical engineer. He had a special fondness for mathematics.

Russo-Chinese Polytechnic Institute, Harbin

After this, he began to teach, and he also began studies in pastoral theology in what became the Theology Department of the University of Saint Vladimir in Russian Harbin. This institute had been established through the labours of his own father.

Meanwhile, Georgiy Nikolaievitch attended services in the Temple of the Iveron Icon of the Theotokos which was pastored by his father.

Iviron Icon Temple of the Theotokos, Harbin

Diaconal ordination 1930

In 1930, Georgiy N Voznesensky was ordained to the Holy Diaconate. He was ordained as a celibate in the Saint Nicholas Cathedral.

Saint Nicholas Cathedral, Harbin

Diaconal service

Deacon Georgiy N Voznesensky continued his studies to their completion.

In 1931, Deacon Georgiy Voznesensky graduated from Saint Vladimir's University in Harbin.

Bishop Nestor (Anisimov) of Petropavlovsk and Kamchatka had created the shelter called House of Mercy in Harbin. It was a refuge for orphans and a home for the elderly. At the House of Mercy, a Temple was constructed in honour of the Icon of the Mother of God "Joy of All Who Sorrow".

Deacon Georgiy would visit his friend who had embraced the monastic path, and who was living and serving at the House of Mercy.

Presbyteral ordination, 1932

On 4 January, 1932, Deacon Georgiy Voznesensky was ordained to the Holy Priesthood by Bishop Nestor (Anisimov) at the Temple of the House of Mercy in Harbin.

Pastoral service

Priest Georgiy Voznesensky was assigned to serve amongst the clergy at the House of Mercy and it was his obedience to celebrate the early Divine Liturgy in the new side-altar.

After a little time, Father Georgiy decided to embrace the monastic path.

Monastic tonsure, 1932

In 1932, Priest Georgiy Nikolaievitch Voznesensky was tonsured to be a monk, and he was given the name Philaret.

Monastic pastoral service

This was the beginning of the monastic community at the House of Mercy. Soon it was augmented by the arrival of 2 more monks who had fled from the Shmakov Monastery in Soviet Russia. They introduced into the small monastic community of the House of Mercy the charter of their monastery, modelled on the Valaam "rule".

The monks got up at 4:30 in the morning. At 5 o'clock they read the midnight office. Then there was the Divine Liturgy, which was served by each cleric in turn. On Monday and Tuesday, Father Philaret served. On Wednesday and Thursday, his friend Hieromonk Vasily (Bystrov) served. Bishop Nestor served on Sundays with all the clergy of the House of Mercy.

After supper, the monks served Compline. The Canon was read at Compline, and the Akathist at the Canon. After Compline and until the end of Midnight Office in the morning, all conversation was completely forbidden.

In 1933, the Hieromonk Philaret (Voznesensky) was elevated to the dignity of igumen.

In 1937, the Igumen Philaret (Voznesensky) was elevated to the dignity of archimandrite.

During this period, Igumen, and then Archimandrite Philaret served also as a professor of New Testament, Pastoral Theology, and Homiletics in the Theology Faculty at the Saint Vladimir University.

One of Archimandrite Philaret’s university colleagues recalled :

 Archimandrite Philaret did great work advancing Church activities and pastoral homiletics. 
 Worshippers would seek to attend whatever Temple church he was serving in. He was beloved by 
 every class of Harbin’s Orthodox population. The name of Archimandrite Philaret was renowned 
 even beyond the confines of the Harbin Diocese.  He was kind, and accessible to all who 
 approached him. And that was a great many people. People who went to him knew that they would 
 receive proper advice, as well as comfort and help.

His colleagues would also recall that Archimandrite Philaret was very strict with himself ; he was known as a true ascetic. This kind-hearted pastor also had a very rare sort of memory. When one would meet him, he would express great interest in every facet of one’s life ; he felt no need to remind anyone of his own needs or difficulties, but he would develop any topic of conversation, and he was ready to answer any question.

Communist take-over of Manchuria, 1945

In mid-1945, after the Communist Chinese and Soviet forces had taken over Manchuria at the end of World War II, Archimandrite Philaret (Voznesensky) remained with the Orthodox believers in Manchuria, but he firmly rejected all attempts to persuade him to accept a Soviet passport. Because this region was controlled by Chinese communists, and because of their alliance with the Soviet Union, the somewhat newly-liberated Russian Orthodox Church was given the responsibility for the Orthodox Christians in Manchuria. Thus, the Moscow Patriarchate absorbed all the Orthodox Christians on that territory.

Further, he fearlessly denounced the atheistic communists. When a newspaper reporter came to interview him, and asked what he thought of “the wise decision on the part of the Soviet government to offer the Russian population of Harbin the chance to re-establish the citizenship of their homeland”, he heard the following clear response :

 I do not consider accepting Soviet citizenship possible, and will not do so, until such time as 
 I will have confirmed by the facts, and 100% without a doubt, that the persecution of religion, 
 anti-religious propaganda, and attacks on servants of the Church have ceased entirely, and that 
 the Church, which did not ‘secede’, but was banished by the government, has once more taken its 
 rightful place.

Bereavement, 1947

In January, 1947, the father of Archimandrite Philaret (Voznesensky), Archbishop Dimitry (Voznesensky) reposed in Christ.

His repose occurred a few months after he had accepted the Soviet offers of return to his fatherland, and after he was repatriated to the Soviet Union. He had suffered a respiratory complication in Leningrad.

Until the end of his time in China, Archimandrite Philaret never accepted Soviet citizenship, despite the danger inherent in taking such a position. Regardless, during this time, he was also of necessity canonically under the jurisdiction of the Moscow Patriarchate.

Another time, Archimandrite Philaret was disciplined for his boldness. Once, having discovered a church newsletter in which V Lenin was counted amongst the geniuses and benefactors of mankind, Archimandrite Philaret expressed his indignation in a sermon, which received widespread notoriety. Archimandrite Philaret’s overt position against the Soviets placed him in great personal danger, and it seemed to have inspired a particular hatred within them. It seems that they decided to burn Archimandrite Philaret alive, and they set afire his monastic cell.

Nevertheless, with the Lord’s help, Archimandrite Philaret was protected. Although he suffered severe burns, Archimandrite Philaret escaped alive from the fiery trap.

At all times working to defend the flock under his care, Archimandrite Philaret (Voznesensky), in his own words, “never sullied my lips and my prayer with prayers for the servants of antichrist”, despite multiple threats.

Archimandrite Philaret, 1953

In addition, Archimandrite Philaret, ignoring the dangers implicit in doing so, managed to exchange correspondence with the head of the Russian Church Abroad, Metropolitan Anastasy (Gribanovsky). The Synod of Bishops of the ROCOR tried long and hard to receive a visa for him to exit China. As may be seen in available archived correspondence, almost every diocese of the Church Abroad hoped to get him for itself.

Move to Australia, 1962

It was only in 1962 that the Synod of Bishops was able to acquire an exit-visa for Archimandrite Philaret, by which he travelled to Hong Kong. From thence, he was able quickly to travel to Brisbane, in Queensland, Australia, where many of the flock formerly under his care in Manchuria had settled by this time. He was officially returned at this time to the Russian Orthodox Church Outside Russia (ROCOR), to which he had belonged until 1945.

Archimandrite Philaret (Voznesensky) arriving at Brisbane aeroport

After Archimandrite Philaret (Voznesensky) arrived in Brisbane, a large portion of his former parishioners now living in Australia, gathered a great many signatures with which they petitioned the Synod of Bishops to appoint him to be the bishop of Brisbane. The petition was enthusiastically supported by the already ailing Archbishop Sava (Rayevsky) of Sydney.

As a result, Archimandrite Philaret (Voznesensky) was chosen and elected by the Holy Synod of the ROCOR to become a bishop.

Episcopal ordination, 1963

On 26 May, 1963, Archimandrite Philaret (Voznesensky) was ordained to the Holy Episcopate by Archbishop Sava (Rayevsky) and Bishop Anthony (Medvedev) of Melbourne.

Episcopal service

Bishop Philaret (Voznesensky) was assigned to be the Bishop of Brisbane, and Vicar-Bishop of the Diocese of Australia and New Zealand.

At this time, there were tensions within the ROCOR with regard to the sense of direction which ought to be followed by the Church Abroad. Supporters of Archbishop John Maximovitch wished the Church to be open to all (to the point of flexibility in the number of rites for serving services, and to permitting the use of the Revised Julian Calendar). Supporters of Archbishop Nikon (Rklitsky) were concerned primarily with upholding and preserving Russian traditions and language. Archbishop John and his supporters saw in conciliarity a living, active basis of Church existence. The supporters of Archbishop Nikon acted as defenders of the pre-revolutionary synodal system. In the context of the conditions of emigration, this meant the dictate of the synodal chancellery, headed by Protopresbyter Gregory Grabbe.

In 1964, Bishop Philaret (Voznesensky) represented Archbishop Sava at a meeting of the Holy Synod of Bishops of the ROCOR.

On 7 February, 1964, Metropolitan Anastasy (Gribanovsky) announced his desire to retire due to his advanced age and the weakening state of health. In addition, he hoped that by influencing the outcome of the subsequent elections, he might help to prevent upheavals, conflicts and possible division.

On 27 May, 1964, at the meeting of the Synod of Bishops, the 90-year-old Metropolitan Anastasy (Gribanovsky) retired.

When the required election was undertaken, Bishop Philaret, the youngest in consecration of the hierarchs of ROCOR, was elected to become First Hierarch.

Bishop Philaret (Voznesensky) was then elevated to the dignity of metropolitan.

First Hierarch of the Russian Orthodox Church Outside Russia (ROCOR), 1964

On 31 May, 1964, Metropolitan Philaret (Voznesensky) was enthroned as the First Hierarch of the Russian Orthodox Church Outside Russia at the Sign of the Theotokos (Znamensky) Cathedral in New York City.

Our Lady of the Sign Synodal Cathedral, New York City

After the serving of the Divine Liturgy with the participation of all the ROCOR hierarchs, a white klobuk was given to Metropolitan Philaret. Archbishop John (Maximovitch) of San Francisco, as the most senior hierarch, handed him the Crozier. Metropolitan Anastasy presented him the second panagia.

Metropolitan Philaret

Although Metropolitan Anastasy had considered that Metropolitan Philaret was not identified with either of the differing parties within the ROCOR, the new metropolitan's disposition was in fact quite close to that of the isolationist part (which had become more influential after the repose of Archbishop John (Maximovitch) on 2 July, 1966). It was written that during the following years, Metropolitan Philaret did not act without the advice of Father Gregory Grabbe, who later became Bishop Gregory.

It was during this time that it was decided to receive into the ROCOR the Holy Transfiguration Monastery in Boston, Massachusetts. It was headed by Archimandrite Panteleimon (Mitropoulos), who had separated from the Patriarchate of Constantinople in 1965, subsequent to the meeting of Patriarch Athenagoras (Spyrou) with Pope Paul VI and the mutual lifting of the mutual anathemas. According to his ideological views, Archimandrite Panteleimon was very close to Protopresbyter George Grabbe. They were both zealous defenders of the policy of self-isolation of ROCOR from universal Orthodoxy : they sharply criticised the Moscow Patriarchate, and they castigated the so-called ecumenical movement. As the isolationist party became stronger, Metropolitan Philaret tried to avoid provoking any internal conflict. This resulted in a certain ambiguity.

On 27 July, 1969, Metropolitan Philaret addressed a "Sorrowful Epistle" to the bishops of the entire Orthodox Church. In it, he expressed his concern that the Orthodox participating in the work of the World Council of Churches (WCC) had ceased to declare the missionary purpose of their work. Speaking about the WCC assembly held in Uppsala in 1968, the metropolitan expressed regret that no one mentioned the millions of Christians tormented in the USSR. Copies of this epistle to Patriarch Athenagoras were sent to the heads of other local churches. None of them responded to this letter ; but on the initiative of Archbishop Chrysostomos II (Hadjistavrou) of Athens, the message was widely distributed within the Church of Greece.

At about the same time, there began an association between the ROCOR and some of the Old Calendarist Churches in Greece.

Also during 1969, the preparations for granting the North American Metropolia (the Russian Orthodox Greek Catholic Church of North America) the status of an autocephalous Church by the Moscow Patriarchate caused a sharp negative reaction in ROCOR, which further strengthened its isolation from the rest of the local Orthodox Churches. Some of the parishes of the North American Metropolia, which did not want to have any connection with the USSR and its institutions, moved to ROCOR. The autocephaly was granted on 31 March, 1970. Eucharistic Communion was restored between the Church of Russia and its former North American Diocese (also called the "Russian Mission").

On 14 September, 1971, the Synod of Bishops of the ROCOR adopted a resolution which stated that the ROCOR was in communion with the "Catacomb Church" in Russia, and not with the Moscow Patriarchate. On 28 September, 1971, the same Synod of Bishops decided to accept all heterodox only through the Sacrament of Holy Baptism. From the 1970s, "on the pages of the publications of the Church Abroad, information about concelebration with representatives of any Churches no longer appeared".

Third All-Diaspora Sobor, 1974

As it happened, almost in the middle of the period of his service as First Hierarch, the Third All-Diaspora Council was summoned in 1974 at the Holy Trinity Monastery in Jordanville, New York. Faithful parishioners likely recall immediately the 4 great glorifications of these God-pleasers : Righteous Saint John of Kronstadt, Venerable Saint Herman of Alaska, Blessed Saint Xenia of Saint Petersburg, and the Holy New Martyrs and Confessors of Russia. In due time, these glorifications were followed by similar glorifications amongst the Canonical Churches (the ROCOR at that time was not yet in full communion with world Orthodoxy).

This act of glorification of saints demonstrated that the ROCOR was taking upon herself the full authority of the Russian Orthodox Church. At this same time, it was clearly stated that the Russian Church living in exile was fully aware of the fact that in the homeland, the Russian Orthodox Church continued to endure intense persecution by the atheists.

More than once, Metropolitan Philaret (Voznesensky) appealed with enlightening letters to the heads of other Churches, many of whom heeded his call.

The anathema against ecumenism, which appeared in the ROCOR in 1983, had a great resonance. This anathema was directed against the "theory of branches" and the doctrine of the equivalence of all Christian denominations. However, a definition of the term "ecumenism" was not provided in the text of the anathema. It is believed that such a definition was officially adopted by the Synod of Bishops of the ROCOR ; but some witnesses claim that this anathema was not adopted at this meeting.

In 1992, Bishop Hilarion (Kapral) of Manhattan testified : "The text of the anathema was compiled in the Holy Transfiguration Monastery and presented by Bishop Gregory (Grabbe) with a proposal to include it in the Rite of Orthodoxy. The text of the anathema was [...] delivered to the Synod of Bishops for discussion [...] not everyone was satisfied with the words of the text compiled by the Holy Transfiguration Monastery. Some bishops understood that the text of the anathema would not be formally adopted until their objections were considered. Bishop Gregory, who was then secretary of the Synod, decided that the text of the anathema had been accepted and he published it in our Church journal".

Repose, 1985

Metropolitan Philaret (Voznesensky) reposed in Christ on 8/21 November, 1985 (the Feast-day of the Archangel Michael).

The Funeral Services for the Burial of a Hierarch were served in the Monastery Temple at Holy Trinity Monastery in Jordanville.

After the funeral services, the body of Metropolitan Philaret was interred in the cemetery of the Church of the Dormition of the Theotokos at Holy Trinity Monastery in Jordanville.

— Bishop of Brisbane, Australia (ROCOR) 1963-1964. Preceded by : Bishop Athanasy (Martos). Succeeded by : Bishop Constantine (Essensky).

— Vicar-Bishop of the Diocese of Australia and New Zealand (ROCOR) 1963-1964. Preceded by : Bishop Athanasy (Martos). Succeeded by : Bishop Constantine (Essensky).

— Archbishop of New York and the Diocese of Eastern America 1964-1985. Preceded by : Metropolitan Anastasy (Gribanovsky). Succeeded by : Metropolitan Vitaly (Ustinov).

— First Hierarch of the Russian Orthodox Church Outside Russia 1964-1985. Preceded by : Metropolitan Anastasy (Gribanovsky). Succeeded by : Metropolitan Vitaly (Ustinov).

Sanctity

Incorrupt relics, 1998

In November, 1998, the Holy Synod decided to transfer Metropolitan Philaret’s body to a new vault under the Altar of Holy Trinity Cathedral at Jordanville, New York. When his grave was opened, his body was found to be incorrupt. The skin, beard and hair were completely preserved. The vestments and the Gospel Book were likewise preserved (except for their metal clasps which were rusted through), even though they had lain for 13 years in a particularly damp basement crypt. It is noteworthy that the metal clasps of the Gospel in the coffin fell to dust on being touched, witnessing the dampness of the crypt, yet in such conditions nothing except these clasps had suffered damage. Even the white cloth that had covered his body had preserved its whiteness, something that amazed the undertaker who was present at the opening of the coffin. He stated that such a cloth should have had turned black after 3 years in the coffin. Once this was done, the coffin was carried to the main monastery Temple and it was placed into a new coffin that was covered with the original blue mantle which was also found in perfect state of preservation. Following the Divine Liturgy, his remains in this new coffin were lowered into the new, 9-foot deep vault in the north-western crypt under the Altar. The grave was not filled and only a small amount of soil was poured on top of the coffin.

Tomb under the Altar of the Holy Trinity Monastery Catholicon, Jordanville

"Glorifications"

Metropolitan Philaret (Voznesensky) was glorified by 4 non-canonical church groups, which claim to derive their succession from the ROCOR.

One of these entities was the "True Orthodox Church of Greece, in May, 2001.

Another of these entities was the "The Russian Orthodox Church Abroad" (ROCA) (a non-canonical split from the canonical ROCOR). This took place on 23 October, 2009, at Holy Transfiguration Skete, Mansonville, Québec.

These glorifications have not been recognised by any other Orthodox groups, however, and not at present by any canonical Orthodox Church.

Feast-day

Were Metropolitan Philaret (Voznesensky) to be glorified officially and canonically, then the feast-day would be on 8/21 November, the date of his repose.

Reflections

Metropolitan Philaret (Voznesensky) served as the First Hierarch of the ROCOR for 21 years. He had the reputation of being a remarkable preacher. The primary characteristics of his life were : deep faith, fiery prayer, kindness, benevolence, and a deep concern for the continued, undisturbed spiritual peace and steadfast defence and confession of the Truth.

The metropolitan's convictions were clearly expressed in his will. In the published Spiritual Testament, the metropolitan wrote the following :

 'Hold that fast which thou hast !' (Apocalypse 3:11). 
 These words, taken from the sacred Book of the Apocalypse, have a particular significance in our 
 time, in our greatly sorrowful, evil, temptation-filled days. They remind us of that priceless 
 spiritual wealth that we possess, as children of the Orthodox Church.  Yes, we are rich. This 
 spiritual wealth is that which the Holy Church possesses, and it is offered to all her faithful 
 children : the teaching of the Faith, of our marvellous, salvific Orthodox Faith ; the countless 
 living examples of the lives of people who have lived according to the Faith, according to those 
 lofty principles and rules that the Church offers us ; those who have attained that spiritual 
 purity and exaltedness that is called holiness ; the beauty and majesty of our Orthodox Divine 
 services and a living participation in them through faith and prayer ; the plenitude of the 
 grace-filled spiritual life that is open to each and every one, and, crowning it all, the unity 
 of the children of the Church in that love of which the Saviour said : 'By this shall all men 
 know that ye are My disciples, if ye have love one for another' (John 13:35).

It is not simply we who determine who is especially holy. The Lord reveals to us who is holy. It is He who gives indications about a person to whom He has given the blessing to intercede for us and for the world. In fact, there are very many persons throughout the world who are locally recognised as being holy persons, but whose names have not been added to more official calendars. There are also persons who are recognised by the Faithful as being holy, but whose names have not in any way official been recognised. Fundamentally, it may be said that everyone who is admitted by the Lord into the Kingdom of Heaven by definition becomes holy, by being fully in the Presence of the Lord, "before His Face", as members of the Body of Christ, and in harmony with the Lord's direction : “Be holy, for I am holy” (3 Moses 11:44,45; 19:2 ; 1 Peter 1:16). We in this life are given to know those particular persons whose intercession has been blessed by the Lord to be effective for our health and salvation.

In the Soviet publication "Arguments, 1987", it was stated about him :

 An ardent enemy of Soviet power, Filaret was a worthy successor to the hierarchs 
 of this divisive group, created by the most reactionary part of the Russian Church 
 emigration after the defeat of the White Guard. [...] He openly stated that he was 
 focussed on anti-communist forces, and did not miss the opportunity to send a greeting 
 to the anti-communist gatherings held in different countries of the bourgeois.

The Hieromonk Seraphim (Rose) said of Metropolitan Filaret :

  Like the fathers of antiquity, he puts the purity of Orthodoxy above all and, faithful 
 to the spirit of the Ecumenical Councils, he remains in the midst of universal religious 
 confusion a lone defender of truth [...].  The great merit of Bishop Filaret at this 
 critical juncture in the history of the Church lies precisely in the fact that he, without 
 a hint at the Pharisaical deification of the letter of Canon Law, and without the slightest 
 inclination to express 'evidence of heresy', from statements Ecumenical bishops has clearly 
 discovered the very heretical, anti-Orthodox spirit behind modern ecumenism in all its 
 manifestations and warned what danger they pose today and what catastrophe is being prepared 
 in the future.  However, to the greatest regret, only a few of the Orthodox clergy and lay 
 people fully realised the seriousness of the warning of Bishop Filaret.  He is not understood 
 by both the 'left' and the right'.

Prince Vladimir Kirillovich Golitsyn said about him :

 Metropolitan Filaret was a strict ascetic, but at the same time he was interested in youth 
 problems ; he worked with young people ; he helped the Russian school a lot at the Synod. 
 Bishop Filaret loved music very much and was a talented Church composer.

Metropolitan Hilarion (Kapral) said of him :

 Everyone who remembers him knows Bishop Filaret as an ascetic, a prayer book, 
 a mentor of youth, whom people loved very much for his sermons and edifying 
 conversations. He was a special person, the people felt it and still remember him.

On 29 November, 2006, at the Patriarch's Residence in Saint Daniel's Monastery in Moscow, the Patriarch of Moscow and all Russia, Aleksey II (Ridiger) was presented with the robes of the late First Hierarch of the Russian Church abroad, Metropolitan Filaret. Patriarch Aleksey warmly expressed thanks for the gift. Patriarch Aleksey II noted that "the Russian Orthodox Church in the Fatherland is aware of the trials and the god-daughter's path, which was the post-revolutionary Russian emigration, one of the outstanding representatives of which was the third First Hierarch of the Russian Church Abroad Metropolitan Filaret (Voznesensky)".

Writings

“Modesty and Will”

“Orthodoxy is not looking for Truth, it has it”

Interview of Metropolitan Philaret to the West German weekly “Public” (1970)

“Moral Theology”, Sermons, Words, Articles

“Short Messages”

“The main Goal of Man is to save his Soul for Eternity”

Collection of Writings of Metropolitan Philaret

«Слова вечной жизни» (Москва : Сретенский монастырь, 2007) [“Words of Eternal Life” (Moscow : Sretensky Monastery, 2007)]. ISBN : 978-5-7533-0095-9.

Synopsis of Moral Theology

Epiphany Day is a Time to Remember Our Vows to God

Orthodoxy, Heterodoxy, Ecumenism

Sermons from 1903 to 1985

Following are translations of various homilies given by Vladyka Philaret during his lifetime. The translated homilies are found in the first linked item under each title.

1. Sundays before Lent

Preparatory weeks before Lent :

• Publican and Pharisee

• "Open the Doors of Repentance"

• "By the Rivers of Babylon"

• Meatfare Week : On the Last Judgement

• Cheesefare Saturday : Holy Fathers who shone in Fasting

• Fasting

• Forgiveness Sunday

• Before the Rite of Forgiveness

• Original Sin of Adam

2. Great Lent

Great Lent Homilies :

• "My soul, my soul, rise up [...]"

• "My soul, rise up that write off"

• Repentance

• A Call to wake up from spiritual Sleep

• A Call to Repentance

• Canon of Saint Andrew of Crete

• "May my prayer be directed [...]"

• Confession

• Before communion

• Acceptance of the Holy Mysteries of Christ

• Sunday 1 of Great Lent : Triumph of Orthodoxy

• Sunday 2 of Lent: Healing the Paralytic

• Sunday 2 of Great Lent : Saint Gregory Palamas

• Sunday 2 of Great Lent : The Light of Christ

• Sunday 3 of Great Lent : Cross of the Lord

• Sunday 3 of Great Lent : Christ on the Cross

• Sunday 3 of Great Lent : Uncomplaining Wearing of the Cross of Life

• Sunday 5 of Great Lent : Venerable Mary of Egypt

• Lenten Conversation on the Passion

• Lazarus Saturday

• Raising Lazarus

• Entry of the Lord into Jerusalem

• Holy Week : The Suffering of the Lord for the human Race

• Great Friday

3. Pascha/Easter Season

The Resurrection of Christ :

• The Resurrection of Christ

• What is the Paschal Canon

• Sunday 2 of Pascha : Saint Thomas

• Sunday 3 of Pascha : Myrrh-Bearing Women

• Mid-Pentecost

• Sunday 5 of Pascha : Conversation with the Samaritan Woman

• Sunday 6 of Pascha : The Man born Blind

• Sunday 6 of Pascha : "I came to this World for Judgement [...]"

• Feast of the Ascension of the Lord

• The Lord descended to Earth as the Son of God, and ascended to Heaven as the God-Man

• Sunday 7 of Pascha : Heresy of Arius

• Sunday 7 of Pascha : The Holy Fathers

• Holy Trinity (Pentecost)

• Pentecost : Birth of the Church of Christ

• The Day of the Descent of the Holy Spirit

• A Call to Christian Life

4. The Season after Pentecost

The Sundays after the Feast of Pentecost :

• Sunday 1 after Pentecost : All Saints

• Sunday 2 after Pentecost : Holy Lands of Russia

• Sunday 5 after Pentecost : Lies

• Sunday 6 after Pentecost : Sin and Sickness

• Sunday 8 after Pentecost

• Sunday 8 after Pentecost : Miraculous Feeding with Five Loaves

• Sunday 9 after Pentecost : "According to your Faith it shall be unto you"

• Sunday 9 after Pentecost : The Power of Faith

• Sunday 10 after Pentecost : Demoniac Youth

• Sunday 11 after Pentecost : The Parable of the merciless Lender

• Sunday 12 after Pentecost : The Rich Youth

• Sunday 13 after Pentecost : Parable of the Vineyard

• Sunday 15 after Pentecost : The main Commandment : Love of God

• Saturday of Week 16 : The Parable of the Ten Virgins

• Sunday 17 after Pentecost : Healing of the Canaanite Woman

• Sunday 18 after Pentecost : Wonderful Catch of Fish

• Sunday 19 after Pentecost : Modern moral Fall

• Sunday 20 after Pentecost : Resurrection of the Son of the Widow of Nain

• Sunday 21 after Pentecost : Parable of the Sower

• Sunday 21 after Pentecost : Words of His Holiness Patriarch Tikhon

• Sunday 22 after Pentecost : The Parable of the Rich Man and Lazarus

• Sunday 23 after Pentecost : Casting out evil Spirits

• Sunday 24 after Pentecost : The Resurrection of Jairus's Daughter

• Sunday 28 after Pentecost : The Parable of Those called to the Supper

5. Fixed Holy Days

Fixed Feast-days :

• Nativity of the Blessed Virgin

• Exaltation of the Life-giving Cross of the Lord

• Queen of Heaven.

• Gospel for the Mother of God

• Protection of the Mother of God (Most Holy Theotokos)

• Entrance into the Temple of the Blessed Virgin Mary

• Joy of All Who Sorrow

• Renewal of the Joy of All Who Sorrow Icon in Harbin

• Hodegetria Guide

• Icon of the Mother of God of Kursk-Root "The Sign"

• Holy Forefathers

• Sunday before Christmas

• Christmas Eve

• The Week before Christmas : The Righteous of the Old Testament

• Nativity of Christ

• Magi - Sages of Antiquity

• The Sunday after Christmas

• Adoration of the Magi

• Massacre of 14,000 Infants

• Epiphany/Theophany

• Synaxis of the Prophet John the Baptist

• Temptation of the Lord in the Wilderness

• Presentation of the Lord in the Temple : Righteous Simeon the God-Receiver

• Annunciation to the Most Holy Theotokos

• Annunciation to the Mother of God and the Entry into Jerusalem

• Annunciation and Dormition of the Most Holy Theotokos

• About the Apparitions of the Archangel Gabriel

• "To all the Earth their Proclamation" (29 June)

• Return of the Apostles from the Sermon (30 June)

• Transfiguration

• Miraculous Image

• Dormition

• The Feast-day of the Mother of God

6. Saints

Commemoration of Saints :

• Holy Martyrs

• Great Devotees of Antiquity

• Saint Demetrius of Rostov (21 September)

• Hieromartyr Metropolitan Philip of Moscow (5 October)

• Moscow Saints (18 October)

• Righteous John of Kronstadt (19 October)

• Great Martyr Demetrius and Martyr Nestor (26 October)

• Saint John Chrysostom (13 November)

• Saint Gregory of Neocaesarea (17 November)

• Metropolitan Philaret of Moscow (19 November)

• Martyr Barlaam (19 November)

• Apostle Andrew the First-Called (30 November)

• Saint Nicholas the Wonderworker (6 December)

• Saint Herman of Alaska (12 December)

• Saint Gregory the Theologian (25 January)

• Three Ecumenical Hierarchs (30 January)

• Struggle of the Forty Martyrs (9 March)

• Great Martyr George the Victorious (23 April)

• Saint John of Shanghai (22 June)

• Apostle Matthew (30 June)

• Murder of the Royal Family (4 July)

• Venerable Sergius of Radonezh (5 July, 25 September)

• Equal to the Apostles Prince Vladimir (15 July)

• Equal to the Apostles Princess Olga and Prince Vladimir (15 July)

• Great Martyr Panteleimon (27 July)

• The Struggle of the Maccabee Martyrs (1 August)

• Apostles Titus and Bartholomew (25 August)

• Beheading of John the Baptist (29 August)

7. Miscellaneous Themes

Various subjects :

• The Need for Faith

• "Whoever believes and is baptised will be saved"

• Truth is most precious

• Fidelity to Truth

• God Revealed His Trinity

• Incomprehensibility of the Mystery of the Holy Trinity

• The Threefold Voice of God the Father

• Gospel

• Text of the Holy Gospel

• Christ is the Conqueror of the world

• The Meaning of the Miracles of the Lord Jesus Christ

• Memo to Orthodox Christian

• Salvation Conversation

• The main Task of Man is to save his Soul

• "May your Light shine before Men [...]"

• Kingdom of Heaven

• Sweetness of Paradise Beatitudes

• Spiritual Sight

• Peace of Christ

• Humility

• The Depravity of the modern World

• A Christian must be a Crusader

• The Lord's Help to Man in difficult Times

• "Love your Enemies"

• End Times Predictions

• Sisters Mary and Martha

• Apostolic Ministry of Women : Saint Nina the Enlightener of Georgia and Saint Mary Magdalene

8. Instructions to Shepherds

Pastoral instruction :

• The third Chapter of the Second Epistle to Timothy

• Epistle to Titus

• Restoring Apostle Peter

• "He who is not with Me is against Me" and "He who is not against you is for you"

• Memo to the Orthodox Russian Pastor

• Cathedrals and Collegiality

• The terrible Reproof of the Lord of the Pharisees and of the Weaknesses of the Pastors

• On Church Divisions

• The Parable of the Tares : Jealousy out of Mind

• The Need to comply with Church Laws and Statutes

• All-night Vigil

• Liturgical Prokimena

• Blasphemy against the Holy Spirit

• Fasting before Christmas

Homilies in MP3 format

The Homilies (69) of Metropolitan Philaret in MP3 format (Russian)

English translation of the introduction to the homilies

References

Orthodoxwiki biography

Wikipedia biography

Russian Wikipedia biography

Life of Metropolitan Philaret of New York by Vladimir Moss

ROCOR biography

Drevo biography

Russian biography

Alphabetic of Faith biography

Additional information :

(Lvov), Archbishop Nafanail, "Sketch of the early years of the life of our Primate, Metropolitan Philaret" (New York, 1995).

Pospielovsky, Dmitry Vladimirovich, “The Russian Church Under the Soviet Regime 1917-1982”, 2 volumes (Crestwood, NY : Saint Vladimir's Seminary Press, 1984).

Seide, Gernot (Archpriest George), ‘History of the Russian Orthodox Church Outside Russian from its Beginning to the Present (1983)’ in “Rocor Studies”.

Tarasar, Constance J, ed., "Orthodox America 1794-1976 : Development of The Orthodox Church in America" (Syosset, NY : The Orthodox Church in America Department of History and Archives, 1975). ASIN : B000ZLZAUE.

Sermons of Metropolitan Philaret (in Russian)

Pravoslavia.ru “Refresher for a Russian Orthodox Pastor”

Pravmir.ru article about Metropolitan Philaret

“Saint Philaret, Metropolitan of New York, the New Confessor”

“Metropolitan Philaret of New York City”

“Metropolitan Philaret of New York”

A video sermon of Metropolitan Philaret about the New Martyrs and Confessors

Timeline of Orthodoxy in China

Life of Metropolitan Philaret in Harbin, China

Archbishop Dimitriy (Voznesensky) (father of Metropolitan Philaret)

Metropolitan Anastasy (Gribanovsky)

Metropolitan Ireney (Bekish)