Saint Seraphim (Samoilovich)
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Saint Seraphim (Samoilovich), New Hieromartyr of Uglich (1881-1937)
Semyon may be spelt Simeon, Symeon.
Sergiy may be spelt Sergius, Sergei, Sergey.
Beginning
Semyon Nikolayevich Samoilovich was born on 19 July, 1881, in Mirgorod, in the Poltava Governorate (“Gubernia”) of the Russian Empire. This is now the Poltava Oblast of Ukraine. His father was the Psalmist Nikolai Samoilovich, a priest of the Russian Orthodox Church in the Diocese of Poltava.
He was a descendant of the Hetman Ivan Stepanovych Samoilovich, who suffered from Ivan Mazepa’s intrigues at the end of the 17th century.
Semyon Nikolayevich received his primary education in the local schools.
Higher education
In 1896, Semyon Nikolayevich graduated from the Lubensk Theological Institute.
Semyon Nikolayevich then enrolled in the Poltava Theological Seminary, from which he graduated in 1902.
Missionary service in North America, 1902
After his graduation, Semyon Nikolayevich was sent as a missionary to the Diocese of the Aleutian Islands and North America, where he served as a teacher under the blessing of Bishop Tikhon (Belavin), himself the bishop of this diocese. The diocese was popularly known as the “Russian Mission”. Semyon united personal asceticism and an intelligent approach both to the indigenous peoples he served, and to the American government in Alaska, and he was highly valued by Bishop Tikhon.
Semyon Nikolayevich is a good example of the sort of person that Bishop Tikhon was looking for, who would be prepared to form and feed the very many and different groups of immigrants and missionary subjects under his omophor. Many other such gifted and competent clergy were brought both to Canada and to the United States of America.
On 1 August, 1902, Semyon Nikolayevich was assigned to serve as a teacher at the Unalaska Missionary School.
On 1 July, 1905, Semyon Nikolayevich was assigned to serve as a teacher of a 2-year missionary school course in the City of Sitka.
Monastic tonsure, 1905
In 1905, Semyon Nikolayevich decided to become a monk.
After having taken this decision, and having received the blessing to do so, on 25 September, 1905, Bishop Innocent (Pustynsky) of Alaska tonsured him to be a monk. He was given the name Seraphim (this was just after the glorification of Saint Seraphim of Sarov, 2 years earlier, in 1903).
Diaconal ordination, 1905
On 2 October, 1905, Bishop Innocent (Pustynsky) ordained the Monk Seraphim (Samoilovich) to the Holy Diaconate.
Diaconal service
The Hierodeacon Seraphim (Samoilovich) was assigned to serve in the domestic chapel of the Bishop's House in Sitka.
During his time in Alaska, the Hieromonk Seraphim (Samoilovich) was given several assignments (although the dates are not all certain, because of lack of information, or differing information).
During 1905, he taught at the school in Unalaska on Unalaska Island, one of the Aleutian Islands, and also at Sitka (on the mainland, far to the south).
Presbyteral ordination, 1906
On 25 March, 1906, Bishop Innocent (Pustynsky) ordained the Hierodeacon Seraphim (Samoilovich) to the Holy Priesthood.
Pastoral service
On 1 August, 1906, Hieromonk Seraphim (Samoilovich) was assigned to the Nugeka Mission, after which he returned to Sitka in order to teach at the pastoral school there, during 1907 and 1908. This pastoral school had been established by Saint Innocent (Veniaminov).
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Hieromonk Seraphim (Samoilovich) in Alaska (centre)
In the book "The New Martyrs of Russia" by Mikhail Polsky, the author writes that
Archbishop Tikhon 'highly valued a zealous missionary who combined personal asceticism with a skillful approach not only to the half-wild Aleut flock, but also to the American administration in Alaska'.
On 25 March, 1908, the Hieromonk Seraphim (Samoilovich) was assigned to serve as a teacher of Scripture and basic theology at the Sitka Theological Seminary (formerly called the "All-Colonial School", founded by Saint Innocent (Veniaminov)).
On the same day, for his zealous and dedicated service, he was awarded the right to wear the nabedrennik.
Return to Russia, 1908
However, by 1908, Father Seraphim’s health began to be affected by the difficult Alaskan climates, and he received the blessing to return to Russia.
On 4 October, 1908, Hieromonk Seraphim (Samoilovich) was released from his responsibilities in North America, and he was transferred to Russia.
Because records are incomplete or because the reports differ about dates and details, there is lack of precise information about his assignments. This confusion is likely the result of the turmoil that came with the future revolution and the attempted destruction of the Church by the communists.
Russia : 1908-1913
When he arrived in Russia, Father Seraphim was called to the Diocese of Yaroslavl by Archbishop Tikhon (by this time the diocesan bishop). The city of Yaroslavl is situated about 250 km/160 mi northeast of Moscow).
Archbishop Tikhon, who highly valued him, then assigned him to serve as the abbot (igumen) of the Tolga Presentation of the Theotokos Monastery, 6.5 km (4 mi) north of Yaroslavl, by the Tolga River. This monastery was also the summer residence of the bishop of Yaroslavl. Father Seraphim also served as an assistant to the diocesan mission.
Once he was in the Tolga Monastery, the Hieromonk Seraphim was assigned by Archbishop Tikhon (Belavin) to write a serious historical work about the monastery, in preparation for the celebration of the 600th anniversary of the monastery. The result was his book, “A History of the Tolga Monastery, 1314-1915”.
Tolga Monastery, 1910
From 25 May to 25 August, 1909, the Hieromonk Seraphim was assigned to serve as assistant diocesan missionary in the Vladikavkaz Diocese.
On 1 September, 1909, he was assigned to serve as the confessor in the Alexandrov Theological Seminary (in the city of Ardon in Ossetia). After he had been released from his responsibilities as assistant diocesan missionary, he had served briefly as the seminary inspector.
On 13 April, 1910, the Hieromonk Seraphim was assigned to serve as the superior of the Mogilev Bratsk Monastery. However, it seems that for some reason he did not in fact take up this position.
On 29 April, 1910, the "Namestnik" of the Yaroslavl Tolga Monastery, Archimandrite Porfiry (Kulakov), reposed in Christ. Archbishop Tikhon (Belavin) managed to obtain from the Holy Synod the assignment of Hieromonk Seraphim to the vacant post of abbot of the Tolgsky "first-class" monastery.
On 11 May, 1912, the Hieromonk Seraphim (Samoilovich) was elevated to the rank of igumen (abbot).
Between 13 and 28 May, 1912, the "Namestnik", Igumen Seraphim (Samoilovich), arrived at the Tolga monastery and he assumed "de facto" the post of administrator of the monastery, although his official appointment as "namestnik" took place later, on 23 June.
In the spring of 1912, the "Yaroslavl Committee of the Orthodox Missionary Society", in a special appeal signed by the Chairman of the Society, Archbishop Tikhon, asked him to "assume the title of Full Member of the Yaroslavl Committee of the Orthodox Missionary Society and take part in the board of this committee".
In 1913, for the benefit of the monastery and of the surrounding flock of rational sheep, he organised an agricultural bee-keeping school for the orphan children for whom the monastery cared. Up to 25 students were trained at the expense of the monastery and philanthropists. It was 2 km (1 mi) from the monastery, at the edge of a splendid forest.
Thanks to the generous donation of Archbishop Tikhon to Father Seraphim of 5,000 rubles for this purpose, the monastery's reception-house for visitors and strangers was expanded.
By the beginning of the celebration of the 300th anniversary of the Romanov dynasty in 1913, the Tolgsky monastery, which was planned to be visited by Emperor Nicholas II during a trip around the country, was already well restored, so that the snow-white buildings of the monastery, with the shining of its domes and Crosses, presented an unusually beautiful view.
On 21 May, 1913, Emperor Nicholas II and his esteemed family visited the city of Yaroslavl and the Tolga Monastery. On the quay of the Tolga Monastery when meeting the ship (as recorded in the report on the visit to the monastery by the emperor), “the abbot, Igumen Seraphim, was blessed to express to His Imperial Majesty the loyal feelings animating the Tolga Monastery, and to ask that he mercifully visit the Tolga Monastery and make them rejoice”.
In 1914, the 600th anniversary of the founding of the monastery was celebrated. In advance of this anniversary in the monastery, large repairs and restoration work had been carried out under the guidance of Igumen Seraphim (Samoilovich). The anniversary was marked on 20-23 August, 1914. Everything planned was completed on time, and Igumen Seraphim was awarded the Order of Saint Anne, 3rd degree for his work.
World War I, 1914
Three weeks before the 600th anniversary of the monastery, World War I began. During the very first days of the war, the abbot, Igumen Seraphim, built hospital wards, and he actively helped Archbishop Agafangel (Preobrazhensky) in the governing of the diocese during the years of war and revolution. He established a hospital for the wounded at the Tolgsky Monastery.
In 1915, at the request of Igumen Seraphim, the position of "econom" (treasurer with extra responsibilities) of the monastery was reinstated. It had long been disused, and the so-called supervisor of the monastery had carried out those responsibilities
The courage and presence of mind of Igumen Seraphim saved the monastery from destruction in the summer of 1918, when the communist chekists, in the days of the “Yaroslavl Uprising”, ran about into the cells, basements and grave vaults of the monastery cemetery in search of “rebels”. At that time, 350 innocent citizens of Yaroslavl were executed by firing-squad in revenge for the assassination of the military governor, Commissar Nachimson, and the Economic Commissar Zakheim.
After he had defended the Tolga Monastery from the Bolsheviks, Father Seraphim was transferred and assigned to serve as the abbot of the Paisiev Pokrovsky Monastery at Uglich (in the same province, across the Volga River from Uglich).
While he was at the Uglich Alexeievsky Monastery, the Igumen Seraphim (Samoilovich) was elevated to the dignity of archimandrite.
He was a participant in the "Congress of Learned Monastics", which was convened 7-14 July, 1917, at the Moscow Theological Academy.
Episcopal ordination, 1920
Then, on 2/15 February, 1920, Archimandrite Seraphim (Samoilovich) was ordained to the Holy Episcopate by Patriarch Tikhon (Belavin).
Episcopal service
Bishop Seraphim (Samoilovich) was assigned to serve as the Bishop of Uglich, and Vicar-Bishop of the Yaroslavl Diocese.
Vladyka was a member of the so-called “Parallel Synod”, which existed in the Holy Danilov Monastery with the tacit approval of Patriarch Tikhon. It was thought of as a “permanent Pre-Council meeting” and its main goal was to prepare a secret Local Council and secretly deliver clergy to avoid pressure from the authorities.
During the following years, Bishop Seraphim began to suffer along with many others, in the midst of the chaos in which the Church was placed by the persecutions of the Bolsheviks.
In June, 1922, Bishop Seraphim was arrested and imprisoned for the first time by the Soviet authorities for anti-government activities. He was in the Yaroslavl prison from July, 1922 until sometime the following year. He was then released.
After he had been assigned on 15 January, 1924, to serve as the temporary administrator of the Yaroslavl diocese, he also temporarily governed the Kharkov diocese. On 18 May, 1924, was again arrested.
In 1924, Bishop Seraphim (Samoilovich) was elevated to the dignity of archbishop by Patriarch Tikhon.
In 1925, Archbishop Seraphim (Samoilovich) was assigned to serve as the administrator of the Diocese of Yaroslavl.
Diocese of Yaroslavl, 1925
After the repose of Patriarch Tikhon (Belavin) in 1925, the Russian Orthodox Church was thrown into great disorder because the communist government, in their attempt to destroy the Church, now championed the hierarchy of the newly-invented (by J Stalin et al) “Living Church” (also called the “Renovationist Church”). This entity resulted from the forced joining of several activist groups which wished to make some changes to the life of the Church, but which were corrupted by the secret police and transformed into something to serve their purposes.
The leadership of the Church Herself became uncertain because of the systematic arrest of the hierarchs who had been named by the patriarch as possible successors in the event of his death. In fact, it is said that after the arrests of Saints Patriarch Tikhon and his Deputy Metropolitan Agafangel (Preobrazhensky) of Yaroslavl, the administration of the Russian Orthodox Church was, as it were, beheaded. The situation was repeated at the end of 1926, after the imprisonment of the Patriarchal Locum Tenens (one who holds the responsibility of the patriarch for an interim period of time), the Holy Hieromartyr Metropolitan Peter (Polyansky) of Krutitsy and his 2 Deputies Metropolitans Sergiy (Stragorodsky) of Nizhny Novgorod and Joseph (Petrov) of Petrograd. A rumour was spread by the "Joint State Political Directorate" (OGPU) that Metropolitan Sergiy had died in prison, but he was still quite alive. When Metropolitan Joseph left a suggestion for successors to himself in a sealed envelope, he did not intend to impose but to suggest ; nevertheless, those named were arrested. After the arrest of Metropolitan Sergiy, according to the testamentary order of Metropolitan Peter of 6 December, 1925, the Exarch of Ukraine Metropolitan Mikhail (Ermakov) was to take over the duties of the Deputy Patriarchal Locum Tenens. However, since the summer of 1926, he was in exile in the Caucasus. The third candidate remained, namely Metropolitan Joseph (Petrovykh). He, however, was also involved in the secret election history, and it was only a matter of time before his own arrest. The only thing he could do as the new Deputy Locum Tenens was, in turn, to draw up a will about the succession of the supreme Church authority. The first of the new candidates for the Deputy Locum Tenens, Archbishop Korniliy (Sobolev), as one of the initiators of the secret elections, was soon arrested in the same December, 1926. The second, Archbishop Thaddeus, tried to leave for Moscow to accept the affairs of the higher Church administration, but he was delayed on the way, and he also could not become the Deputy Locum Tenens.
Then, in view of the extreme impoverishment of the highest Russian Orthodox Church hierarchy, the head of the Church administration for 100 days afterwards was to be not even a ruling bishop, but rather the Vicar-Bishop of the Yaroslavl diocese.
A document dated March 9/22, 1926, stated :
The administrator of the Yaroslavl Diocese, Archbishop Seraphim (Samoilovich) of Uglich gave answers to 3 questions of the Deputy Patriarchal Locum Tenens Metropolitan Sergiy (Stragorodsky) of Nizhny Novgorod about the 'Gregorian schism' and its adherents. Vladyka Seraphim spoke about the absence of the canonical rights of Archbishop Gregory (Yatskovsky) and his associates to lead the Church : 'the result is a clear split'. Archbishop Seraphim recognised the message of Metropolitan Sergiy to Archbishop Gregory admirable by virtue of a thorough understanding and psychologically subtle interpretation of the resolution of the Patriarchal Locum Tenens Peter of 19 January/1 February, 1926, on the report of the members of the 'All-Russian Exhibition Centre'.
Meanwhile, from June, 1926, Metropolitan Sergiy negotiated with the authorities about the legalisation of his administration. Negotiations continued until the autumn of that year, but legalisation was not achieved. This was because the authorities wanted to bring the supreme Church administration under their control and to make it an instrument of struggle against the political opponents of the Bolsheviks. Metropolitan Sergiy refused. He declared publicly, “We can’t take on executing functions and use Church punishments for revenge”. This reluctance to “open up” to the civil powers made it almost inevitable that Metropolitan Sergiy would soon be removed from the leadership of the Church. In November, 1926, after the failure to elect the patriarch secretly (the initiators of the elections were bishops close to Metropolitan Sergiy, and the main candidate was the Holy Hieromartyr Kyrill (Smyrnov), Metropolitan of Kazan, who knew nothing about the elections.
During this 100-day period (from 30 November, 1926, to 27 March, 1927), Archbishop Seraphim became the “Substitute of the Patriarchal Locum Tenens” while Metropolitan Sergiy (Stragorodsky) was in prison. On 16/29 December, 1926, he addressed the episcopate of the Russian Church with this message :
I implore my colleagues, the bishops, to help me to bear the heavy and responsible Cross of the administration of the Russian Church. I beg you to cut your correspondence and relations with me to the minimum, leaving all except matters of principle and those affecting the whole Church (as, for example, the selection and consecration of bishops) to be decided locally.
During this time, Archbishop Seraphim was approached by the communists to form a new Holy Synod, and they provided him with a list of hierarchs whom they wanted. However, he refused the list, and he gave them a list of his own, which included Metropolitan Kyrill (Smirnov) of Kazan. They responded, “But he’s in prison”. The archbishop replied, “Then free him”.
His response to the authorities was similar to that of Saint Kyrill (Smirnov) of Kazan, who, when offered by Mr. E A Tuchkov to become the next patriarch if he accepted submission to the state, had replied that Mr. Tuchkov was not a cannon, nor was he, Metropolitan Kyrill, a cannon-ball that could be used to blow up the Church from inside.
Archbishop Seraphim also categorically refused to obey the Soviet authorities in issuing a declaration of collaboration with them. He considered himself to be “unauthorised to decide basic questions of principle without the hierarchs who are in prison”. In other words, he would not make such decisions while the other bishops were in prison and unable to participate in decision-making.
Furthermore, he resisted co-operation with the tactics of the OGPU. The OGPU would arrest and confine possible or likely candidates to succeed Patriarch Tikhon (Belavin) who might be indicated by the bishops with legitimate authority.
According to Protopresbyter Michael of Poland,
Archbishop Seraphim, realising that his successor will also be the closest candidate for arrest, answered the question : 'Who will lead the Church if we do not let you out ?' answered : 'The Lord Jesus Christ Himself'.
Archbishop Seraphim proved himself to be a staunch confessor and courageous guardian of the interests of the Holy Church from the encroachments of the persecuting authorities. From the memoirs of the former subdeacon of Bishop Seraphim, Mikhail Nikolaevich Yaroslavsky (later they were serving their sentences in one camp), it is known that Archbishop Seraphim rejected attempts by the authorities to intervene in Church.
100 days as Deputy Locum Tenens of the Church of Russia, 1926
There were many conditions attached, but on 16/29 December, 1926, Archbishop Seraphim received permission to take the authoritative leadership of the Church. This leadership lasted for only 100 days. He was forbidden to stay in the headquarters in Moscow, so that the obstacles to his ability to fulfil his responsibilities were multiplied. Thereafter, the OGPU vigilantly ensured that he did not appear in Moscow without first receiving a call from the "Lubyanka" (headquarters of the OGPU).
He first went to Uglich, and from there, he informed the Church (insofar as possible) that he had been appointed to the post of Deputy Patriarchal Locum Tenens. On 29 December, 1926, he addressed a special message to the archpastors, pastors and laity of the Russian Orthodox Church :
By obeying the will of God and accepting on my weak shoulders this heavy Cross, I consider it a duty to appeal to my fellow bishops, pastors and Orthodox believers, begging them to remain faithful and obedient to the Holy Orthodox Church, obeying only the legal representatives of the Patriarchal Orthodox Church, remembering that everyone who has broken away from Her and from Her obedient hierarch is inevitably doomed to death [...].
Archbishop Seraphim understood that in the context of the constant intrigues of the state security organs, which sought to bring the supreme Church administration under their full control and to make it an instrument for carrying out their policy, normal work was therefore still not possible. He therefore decided to minimise the functions of this department. Thereby, the OGPU’s ability to act through the supreme Church authority was minimised. Subsequently, the holy Metropolitan Kyrill (Smirnov), having learnt about this action of Archbishop Seraphim, gave him the highest praise. In a letter to one Moscow priest dated 7 February, 1929, the Metropolitan of Kazan wrote : “Greet them much from me and ask for prayers for me from both the 'fiery ones' [...]". The word “fiery" in Hebrew means “Seraphim". The second Seraphim refers to the Martyr Bishop Seraphim (Zvezdinsky), who was in exile in Diveyevo during that year.
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Archbishop Seraphim (Samoilovich) and the Holy Protection-Paisiev brotherhood (near Uglich), 1927
It is extremely plausible that by sending Archbishop Seraphim (Samoilovich) to administer the Russian Church from Uglich, the OGPU had the intention quickly to provoke a conflict with Metropolitan Agafangel (Preobrazhensky), who at that time (at the end of 1926) had allowed the authorities to return to Yaroslavl and to proceed to direct administration of the diocese. From the canonical point of view, the relationship between him and Archbishop Seraphim at that moment became extremely ambiguous. A question might arise : who should obey whom in the Yaroslavl diocese. The metropolitan's clerk Archpriest Dimitry Smirnov commented that : “Again an odd situation arose in Yaroslavl. Metropolitan Agafangel is the superior of Archbishop Seraphim in the diocese, and Archbishop Seraphim, by decree of Metropolitan Sergiy, is generally the head of the Church”. However, both the bishops behaved very tactfully in this difficult situation, and no serious friction arose between them.
Tolga Monastery
Prison : 1927
The communists retaliated for his lack of co-operation by removing him from office. According to one source, in March, 1927, he was called by Mr. E A Tuchkov to Moscow, who imprisoned him in the inner prison of the GPU in Moscow. Three days later, he was released and sent to Uglich. Vladyka Seraphim recorded the content of this and other conversations which were later published in ‘Conversations of Archbishop Seraphim with E A Tuchkov’ in “Bulletin of the PSTGU II : History”, vol. 3 (20) (2006), pp. 129-135. (History of the Russian Orthodox Church).
Archbishop Seraphim comprehended that the communists had systematically imprisoned those hierarchs who had been named as successors by Patriarch Tikhon and his successors. Therefore, he named none. When Archbishop Seraphim was questioned in the interrogation by the GPU persecutors about who would head the Church if he was imprisoned, he responded that he had not appointed any deputies in case of his arrest. Therefore, they asked him, “Who will be the head of the Church if we do not free you ?” He replied, “The Lord Jesus Christ Himself”. Amazed, the GPU questioners responded, “All you bishops have left behind deputies, as did Patriarch Tikhon and Metropolitan Peter”. His reply was, “Well, I have left the Church in the hands of the Lord God, and I have done this on purpose. Let it be known to the whole world how freely Orthodox Christians are living in a free government”. When he was later released, he was sent back to Uglich.
On 27 March, 1927, after the arrest of Archbishop Seraphim, the authorities released Metropolitan Sergiy (Stragorodsky) from the same prison, in order to take his place. After his release, Metropolitan Sergiy strove to find some way of obtaining a peaceful reconciliation with the Bolsheviks in order to stop the terror and persecution against the Church.
When Metropolitan Sergiy came to form his Synod, it was composed of the same bishops that the GPU (Soviet secret police) had suggested to Archbishop Seraphim. Then, in July, 1927, Metropolitan Sergiy (Stragorodsky) yielded to the communist pressure, and he issued his “declaration” of submission to the government.
On 24 January, 1928, Archbishop Seraphim, together with Metropolitan Agafangel (Preobrazhensky) of Yaroslavl, Metropolitan Joseph (Petrov) of Petrograd, Archbishop Barlaam (Ryashentsev) of Perm, and Bishop Eugene (Kobranov) of Rostov issued an epistle which strongly rejected that declaration. This difference demonstrates the sharp differences of opinion about what was the best course of action during a time when many bishops, clergy, monks, nuns and faithful were being arrested. Everyone was, as it were, groping in the dark, and hoping that his choices and decisions were in accordance with God's will.
On the same day, Archbishop Seraphim personally wrote to Metropolitan Sergiy (Stragorodsky) :
Previously we suffered and endured in silence, knowing we were suffering for the truth, and that the power of God was with us and could not be conquered by any sufferings. This power is what strengthened us and inspired us with hope that at a time known to God alone the truth of Orthodoxy would be triumphant, for to it alone is promised unfailingly that whenever needful, the almighty help of God will be given to it. By your Declaration and the church policy founded upon it, you are trying to lead us into a sphere where we will now be deprived of this hope, for you are leading us away from the service of truth ; and God does not help lies [...]. Dear Vladyka : I can imagine how you must suffer ! But why do you, experiencing these sufferings yourself, not desire to lighten them for those who at one time trusted you ? With what joy I gave over to you my own rights as deputy of the Locum Tenens, believing that your wisdom and experience would cooperate with you in the administration of the Church. But what happened ? Can this fatal act really not be corrected ? Will you really not find the courage to acknowledge your error, your fatal mistake, the issuance by you of the Declaration of 16/29 July, 1927 ? You wrote to me and sincerely believed that the path you have chosen will bring peace to the Church. And what do you hear and see now ? A frightful groan is going up from all the ends of Russia. You promised to pull out two or three sufferers here and there and return them to the society of the Faithful ; but look how many new sufferers have appeared, whose sufferings are made yet deeper by the awareness that they are the result of your new church policy. Does this groan of the sufferers from the shores of the Ob and Yenisei Rivers, from the far-off islands of the White Sea, from the deserts beyond the Caspian Sea, from the mountain ridges of Turkestan — does this groan not reach to your heart ? How could you, by your Declaration, place upon them and upon many the stigma of opponents of the present civil order, when they and we in our spiritual nature have always been foreign to politics, guarding strictly, with self-sacrifice, the purity of Orthodoxy ? Is it for me, who am younger, to write these lines to you ? Is it for me to teach an experienced and learned Hierarch of the Russian Church ? Still, the voice of my conscience compels me again and again to disturb your spacious and good heart. Show courage ; acknowledge your fatal mistake, and if it is impossible for you to issue a new declaration, then for the good of the Church, give over the authority and the rights of the deputy of the Locum Tenens to someone else. I have the right to write you these lines and make this offer, for many now reproach me, saying that I handed over these rights of the deputy to you hastily and without reservation [...].
The publication of the "Declaration of Metropolitan Sergiy" had introduced division into the life of the Church, which is why Archbishop Seraphim and the others had written to Metropolitan Sergiy. The hierarchs deeply regretted the choice of the direction in which "the beginning of the spiritual and Divine in church building is completely subordinate to the beginning of the worldly and earthly". It is important to recall the conclusion of the letter, in which the signed bishops express their loyalty to the hierarchical subordination of the Locum Tenens of the Patriarchal See to Metropolitan Peter and announce the independent management of the Yaroslavl diocese. This particular letter is a precious document testifying to its high Christian virtues.
Metropolitan Sergiy sent a letter to Yaroslavl 4 days later, addressed to the name of Metropolitan Agafangel, and in it begging him to "maintain communication with us, having suffered a little more because of our weaknesses". Although the epistle was addressed to the ruling bishop, indirectly it was undoubtedly addressed to Archbishop Seraphim and the other signatories of the “Appeal”.
From the correspondence of Metropolitans Agafangel and Sergiy in 1928, it can be seen that Archbishop Seraphim was removed by the authorities from the Yaroslavl diocese.
Archbishop Seraphim, prison photos
Exile, prison camp : 1928
From the testimonies of contemporaries, one can see that on 17 February, 1928, Archbishop Seraphim was arrested. He was removed first either to Ustyuzhna or to Uglich, and then to exile in Mogilev, Byelorus (Belarus) where he was imprisoned in the Buinichi Holy Spirit Monastery (Vuinichi), 9.7 km (6 mi) from the city.
According to one source, from there, he wrote a letter to Metropolitan Sergiy accusing him of “drawing our fainthearted and weak brothers into neo-renovationism”.
In 1929, Archbishop Seraphim (Samoilovich) was sentenced to 5 years at the old Solovetsky Monastery (which had been by then converted into the Solovki prison camp), and he was condemned to work at hard labour. During this time, he fell from a ladder and he became an invalid. Despite these persecutions, his indomitable will (enabled by the Grace of God) was not broken.
After his “release” in 1930, sources vary about the details of his life.
In May, 1932, he was reported as having been exiled to the region of Komi (the far north of Russia).
Vladyka Seraphim was then reported to have been sent in exile for 5 years in the camps of the Kemerovo Oblast (province) of Siberia.
However, the research of the Saint Tikhon Theological Institute indicates that in 1934, he was sent to the Novosibirsk Oblast, to the Sibla Camp, on the Suslov branch of the Krasnoyarsk Railway (Suslov Station).
A new "case of Archbishop Seraphim (Samoilovich) of 1937" was brought forward, and in September, 1937, he was "judged" by the troika at NKVD in the Novosibirsk region. During the investigation he was detained in the detention room of the Suslovsk ALP. The formal accusation against him was : "He organised and led a counter-revolutionary group in the camp, conducting systematic counter-revolutionary agitation" (Article 58-10, 11, of the Criminal Code of the Russian Federation). Archbishop Seraphim pleaded "not guilty". He was nevertheless declared guilty, and he was given the sentence of the death penalty (shooting).
Repose, 1937
According to some research, on 22 October/4 November, 1937, Archbishop Seraphim (Samoilovich) was shot and killed in a camp in the Mariinsky County of the Kemerovo Oblast.
However, according to the research of the Saint Tikhon Theological Institute, Archbishop Seraphim (Samoilovich) was shot and killed in the Sibada Camp in the Novosibirsk Oblast on 4/17 December, 1937.
The years 1937 and 1938 were years in which a very great number of clergy and lay-people were executed.
New-martyr Seraphim (Samoilovich)
— Bishop of Uglich 1920-1924. Preceded by : Bishop Joseph (Petrov). Succeeded by : Bishop Isaiah (Kovalev).
— Archbishop of Uglich 1924-1928.
— Vicar-Bishop of the Yaroslavl Diocese 1920-1924.
— Vicar-Archbishop of the Yaroslav Diocese 1924-1928.
— Deputy Locum Tenens of the Patriarchate 1926-1927. Preceeded by : Archbishop Joseph (Petrov). Succeeded by : Metropolitan Sergiy (Stragorodsky).
Glorification
Archbishop Seraphim (Samoilovich) was glorified at the Anniversary Bishops' Council of the Russian Orthodox Church in 2000 for general veneration throughout the Church.
It is written that with Saint Seraphim, there also suffered the Hieromartyrs : Archimandrite Menas (Shelaev) of Ryazan ; Archimandrite Herman (Polyansky) of Moscow ; Igumen Gregory (Vorobiev) of Koprino, Yaroslavl ; Archpriest Alexander Andreyev of Ryazan ; Archpriest Nicholas Bogolslavsky of Petrozavodsk, Karelia ; Priest Alexander Lebedev of Kashirskoe, Voronezh ; Priest Vasily Bogoyavelnsky of Novgorod ; Priest Nicholas Ushakov of Semenovskoe, Yaroslavl ; Priest Vladimir Sobolev.
Feast-days :
The memorial of Saint Seraphim (Samoilovich) is celebrated on 22 October/4 November (Repose).
His memory is kept also on 4/17 December, and on 20 August (Glorification).
He is also remembered the Sunday nearest 25 January with all the New-Martyrs and Confessors of Russia.
Tropar Tone 3
O Holy Hierarch, Father Seraphim,
God enriched you with the gift of the sacred high priesthood.
You offered the notable deeds of your ordeal
as gifts to the Lord your God.
O Righteous Father, entreat Christ our God that He give us His great mercy.
Kontak Tone 4
O Holy, All-praised Hieromartyr Seraphim,
godly, unshakeable tower of the Church of Christ,
pillar of piety, who are very mighty and God-inspired,
through your entreaties,
protect and guard us all.
Reflections
The Holy Martyr Archbishop Seraphim of Uglich was a hierarch of the Church of Russia during the early 20th century, a missionary under Saint Tikhon of Moscow to the Alaskan people, and a stalwart defender of Orthodox Christianity against the persecutions of the Bolshevik government of Russia.
Saint Seraphim (Samoilovich) and Saint Vasily Martysz both laboured for many years in Alaska, and then returned to Europe. There, they both suffered for the Orthodox Faith, and they are now listed amongst the martyrs.
A well-known church historian, Metropolitan Manuel (Lemeshevsky), determined the dates of the tenure of Archbishop Seraphim as Deputy Patriarch Locum Tenens as follows : from 30 November, 1926 to 27 March, 1927 (see : Metropolitan Manuel (Lemeshevsky), “Russian Orthodox Hierarchs” (Erlangen, 1989), vol. 6, p. 74). Even assuming that Metropolitan Manuel used the old style in his dating, it cannot be recognised as correct. Archbishop Seraphim himself indicated the chronological framework of his deputies as follows : 16/29 December, 1926-25 March/7 April, 1927 (see : 'Documents of the Patriarchal Office of 1926-1927' in "Bulletin of Church History" (2006), No. 2. pp. 99-100).
Award :
• Nabedrennik (for his zealous service, 25 March, 1908).
Writings
Writings by Saint Seraphim (Samoilovich) :
• “A History of the Tolga Monastery, 1314-1915 ”.
• “Letter from Archbishop Seraphim of Uglich to Metropolitan Sergius 24 February, 1928”
• "Message of Archbishop Seraphim of 29 January, 1929"
• "Message of Archbishop Seraphim of 4/17 December, 1933"
• “Message of Archbishop Seraphim Uglichsky to the whole Church of 20 January, 1929”
Writings about the saint by various authors :
• Andreyev, I M, “Russian Catacomb Saints” (Platina, CA : St Herman of Alaska Press, 1982), p. 151 ; pp. 161 & various other places.
• (Bogoyavlensky), Metropolitan Eleutherius, ‘A Week in the Patriarchate : Impressions and Observations from a Trip to Moscow’ in “The History of the Christian Church at home and abroad in the twentieth Century; Collection : Materials on the History of the Church, vol. 2 (Moscow : Krutitsky Patriarchal Compound, 1995), pp. 174-295 [(Богоявленский) митр. Елевферий "Неделя в Патриархии" (Париж, 1933) с. 84, 124-126, 128. 84, 124-126, 128].
• Chrysostomus, J, “Kirchengeschichte II” [in English : “Church History II”], 3 vols. (Munich/Salzburg, 1965-1968), pp. 139-144, 151-155, 206, 227, 236, 242. (The history of the Church of Russia in modern times.)
• “FPS” I, no. 90, p. 4 [ФПС I, № 90, с. 4].
• “FPS” III, p. 6 [ФПС III, c. 6].
• “FAM” I, no. 225, p. 18 [ФАМ I, № 225, с, 18].
• Grotov, S, ‘Archbishop Seraphim of Uglich’ in “The Orthodox Word”, vol. 15, no. 3, (May-June, 1979), p. 86.
• Hauptmann, von P, & Stricker, G, eds., “Die Orthodoxe Kirche in Russland : Dokumente ihrer Gtschichte 860-1980 (Gottingen, 1988) & Rossler, R, “Die Russiche Orthodoxe Kirche in Sowjtstaat seit 1917 : Dokument no. 732 [in English : Hauptmann, von P, & Stricker, G, eds., “The Orthodox Church in Russia : Documents of her History 860-1980, (Gottingen, Germany, 1988) & Rossler, R, “The Russian Orthodox Church in the Soviet State since 1917, Document no. 732].
• (Lemeshevsky), Metropolitan Manuel, “Die russischen orthodoxen Bischofe von 1893-1965” [in English : The Russian Orthodox Hierarchs of the Period from 1893 to 1965 (inclusive) : Biographical Dictionary, completed by P Coelestin Patock, 6 vols. (Erlangen, 1979-1989), vol. 6.
• “Notes and additions E M” [Заметки и дополнения Е М].
• "Patriarch Alexy : Lists of Bishops 1897-1944”, pp. 18, 25.18, 25 ["Списки архиереев 1897-1944 гг. Патриарха Алексия", с. 18, 25.18, 25].
• “Polish New Martyrs", vol. 2, pp. 12-18 [M. “Pol'skij Novye muceniki” II, 12-18)].
• Regelson, Lev, “Tragedy of the Russian Church 1917-1945” (London, UK : Darton, Longman & Todd Ltd, 1981). ISBN 10 : 0232515247 ; ISBN 13 : 978-0232515244].
• ‘The Urals’ in “Church News" (obn.), nos. 5-6 (1928), p. 8.
References
Gumerov, Priest Athanasius, “The Life of Archbishop Serafim Samoilovich”.
‘The Life of St Seraphim of Uglich’ in “The Seminary Star”, St. Herman’s Theological Seminary Newsletter (Kodiak, Alaska, 2009), pp. 5-6.
The Holy Martyr Serafim (Samoilovich), Igumen of the Tolgsky Monastery
Seraphim, Archbishop and Hieromartyr of Uglich and those with him
Biography “Orthodoxchristian.com New Martyr Seraphim, Archbishop of Uglich”
Biography in “Saints of the Solovetsky Archipelago”, Book 7, ch. 11
“The Russian Mission in North America”
Additional information :
(Chernobyl), Archimandrite Nectarius, ‘Memories Vospominaniya’ in “Orthodox Russia Pravoslavnaya Rus’”, no. 17 (1614), (September 1/14, 1998), p. 10.
Gubonin, M E, “Acts of St Tikhon, Patriarch of Moscow and All Russia” [in Russian : Akty Svyatejshego Tikhona, Patriarkha Moskovskogo i Vseya Rossii”] (Moscow : St. Tikhon's Theological Institute, 1994), pp. 617-618, 675, 892.
Gustavson, Arfed Gustavson “The Catacomb Church” (Holy Trinity Monastery : Jordanville, New York, 1960).
Khlebnikov, Michael, ‘On the Situation of the Church in Kostroma in the 1920s’ [in Russian : O tserkovnoj situatsii v Kostrome v 20-20-ye gody’] in “Orthodox Life” [in Russian : “Pravoslavnaya Zhizn”], 49, no. 5 (569), (May, 1997), pp. 18-28.
Kishkovsky, Archpriest L, Stokoe, M, “Orthodox Christians in North America (1794-1994)” (New York : Orthodox Church in America, 1995), pp. 8-9. ISBN-10 : 0866420533. ISBN-13 : 978-0866420532.
(Lemeshevsky), Metropolitan Manuel, “Russian Orthodox Bishops from 1893-1965” : Biographical dictionary [in German : “Die Russischen Orthodoxen Bischofe von 1893-1965” (Erlangen, Germany, 1989), vol. 6, pp. 74-76].
Mazarin, Priest A, “One Hundred Days of the Russian Orthodox Church under the Yaroslavl Vicar : On the occasion of the 80th anniversary of the post of Deputy Patriarch Locum Tenens, Holy Martyr Archbishop Serafim (Samoilovich)” on the web-site : Cedmitsa.RU
Polsky, Archpriest Mikhael, “The New Martyrs of Russia” (Granada-Northville, AB : Monastery Press, 2000). Translated into English. ISBN-10 : 096863480X ; ISBN-13 : 978-0968634806.
Pospielovsky, Dmitry Vladimirovich, “The Russian Church Under the Soviet Regime 1917-1982”, 2 volumes (Crestwood, NY : Saint Vladimir's Seminary Press, 1984), vol. 1. ISBN : 0-88141-015-2.
Regelson, Lev, “Tragediya Russkoj Tserkvi, 1917-1945” (Moscow : Krutitskoye patriarsheye podvorye, 1996) pp. 584-585 [in English : “Tragedy of the Russian Church 1917-1945” (London, UK : Darton, Longman & Todd Ltd, 1981). ISBN 10 : 0232515247 ; ISBN 13 : 978-0232515244].
(von Sievers), Bishop Ambrose, ‘Istoki i svyazi Katakombnoj Tserkvi v Leningrade i obl. (1922-1992)’, report read at the conference “The Historical Path of Orthodoxy in Russia after 1917” (Saint Petersburg, 1-3 June, 1993) [in English : ‘Sources and Connections of the Catacomb Church in Leningrad and the Region’ (1922-1992)].
‘Episkopat Istinno-Pravoslavnoj Katakombnoj Tserkvi 1922-1997gg.’ in “Russkoye Pravoslaviye”, no. 4 (8), p. 5 [in English : ‘Episcopate of the Russian Orthodox Catacomb Church 1922-1997’ in “Russian Orthodoxy”].
“Ikh Stradaniyami Ochistitsa Rus’” (Moscow, 1996), p. 75. [Suffering, the Purifier of Russia (Moscow, 1996), p. 75]
‘“Katakombnaya Tserkov” : Kochuyushchij Soboer 1928 g.’ in “Russkoye Pravoslaviye” no. 3 (7), p. 7 [in English : ‘The Catacomb Church : The Cathedral of the Nomads, 1928’ in “Russian Orthodoxy”].
‘Noviye danniya k zhizneopisaniyu svyashchennomuchenika Fyodora, arkhiepiskopa Volokolamskogo, osnovanniya na protokolakh doprosov 1937 g.’ in “Pravoslavnaya Zhizn’”, 48, no. 8 (584), (August, 1998), pp. 6-7. “New data about the life of the Holy Martyr Theodore, Archbishop of Volokolamsk”, based on the protocols [questionning] of 1937.
“Pravoslavnaya Rus” [“Orthodox Russia”], no. 7 (1532), (April 1/14, 1995), pp. 8-9.
‘Arrests and Prisons : Saints of the Solovetsky Archipelago’ in “Solovki Encyclopedia”, vol. 7, chapter 11.
Tolga Monastery article about “Holy Martyr Serafim (Samoilovich) : Archbishop of Uglich”
‘Archbishop Seraphim (Samoilovich) and E A Tuchkov : Details of the Relationship’ in “Bulletin of the PSTGU” II. 2006. Issue. 3 (20). S. 130.
‘Documents of the Patriarchal Office of 1926-1927’ in “Bulletin of Church History” (2006), No. 2. pp. 99-100.
Kosik, O V, 'Message to the whole Church by the Holy Martyr Seraphim Uglichsky of 20 January, 1929' in “Theological collection”. Vol. 11. M .: Publishing house of PSTBI, 2003. Pp. 328-329.
OCA Archives article about the Orthodox Christians in North America
Saint Nicholas Church McKinney, Dallas, Texas biography of Saint Seraphim
New Martyrs of Central Russia (Yaroslavl)
Orthodox.net aricle about Hieroconfessor Agathangel (Preobrazhensky) of Yaroslavl
Saint Nicholas Narol blog article
All Russian Church Council of 1917-1918