Showing posts with label Russia. Show all posts
Showing posts with label Russia. Show all posts

21 March 2025

When Trump forgets the lyrics
of ‘God Bless America’ does he
think of the refugee Jewish child
who fled racism and pogroms?

Irving Berlin, author of ‘God Bless America … the cover of ‘Write On, Irving Berlin!’ by Leslie Kimmelman, illustrated by David C Gardner

Patrick Comerford

In sleepless moments in the early hours yesterday, I ended up doing an old ‘Quick crossword’ from the Guardian over three years ago (Quick crossword No 16,120, 6 January 2022). One of the clues near the end was:

17 Russian-born American songwriter, d. 1989 (6)’

In sleepless nights, I constantly pray ‘God Bless America.’ In the two months since Trump was sworn into office on 20 January 2025, we have seen a convicted felon, an economic migrant from South Africa and a self-styled hillbilly replace the rule of law with the diktats of a despot, tear up international conventions, threaten to invade their neighbours, undermine their allies, and cosy up to an invading despot who has brought Europe closer to the brink of war than it has ever been since 1945.

In his campaigns, Trump has hijacked the songs and music of many artists, including Leonard Cohen, Abba, Adele, Andrew Lloyd Weber, Beyoncé, Bruce Springsteen, Elton John, the Rolling Stones, Guns N Roses, Luciano Pavarotti, Neil Young, Queen, Sinéad O’Connor, Blondie, Sheryl Crow, Lionel Richie, Elvis Costello and Village People.

His use of music without permission has become the subject of satire, with The Onion claiming the estate of Irving Berlin is suing Trump for his glockenspiel rendition of ‘God Bless America’.

Irving Berlin (1888-1989) was born Israel Isidore Beilin (ישראל איזידור ביילין) in the former Russian empire. His songs and music form a large part of the Great American Songbook, and his many honours included Academy, Grammy and Tony awards, and the Presidential Medal of Freedom. The broadcast journalist Walter Cronkite once said he ‘helped write the story of this country, capturing the best of who we are and the dreams that shape our lives.’

Irving Berlin was born Israel Isidore Beilin (ישראל איזידור ביילין‎) in the Russian Empire on 11 May 1888, one of eight children of Moses Beilin (1848-1901) and Lena Lipkin Beilin (1850-1922). Although the family came from the shtetl of Tolochin, present-day Talachyn in Belarus, the songwriter was probably born in Tyumen, Siberia. His father was a cantor and took his family there to work in a synagogue.

Soon after his birth, the family returned From Tyumen to Tolochin. One of his few memories of those first five years in Russia was sitting on a blanket by the side of a road, watching the family home being burned down by Cossacks. By dawn, the house was in ashes.

The family fled Tolochin to Antwerp and left Europe on the SS Rhynland and arrived at Ellis Island on 14 September 1893. There the family were put in a pen until immigration officials declared them fit to be allowed into New York, and their name was changed from Beilin was changed to Baline.

They were one Jewish family among the hundreds of thousands who fled to the US in the late 19th and early 20th century, escaping antisemitism, racism, pogroms, discrimination and poverty – families such as those of George and Ira Gershwin, Al Jolson, Louis B Mayer of MGM and the Warner brothers.

But Moses Baline could not find work as a cantor and took a job at a kosher meat market, giving Hebrew lessons in the evening to make ends meet. While young Izzy Baline was at school he sang in a synagogue choir. He was eight when he began selling newspapers to support his family, his mother worked as a midwife, three of his sisters worked wrapping cigars, and his older brother worked making shorts in a sweatshop.

Shortly after his son’s bar mitzvah, Moses Baline died in 1901, leaving a widow and a family of young children. Izzy left school at 13, worked as a singing waiter, and then at 14 moved into one of the lodging house for homeless boys in the Bowery, before he foundi work with a music publisher at the age of 18 and got a job as a singing waiter in Chinatown.

He taught himself to play the piano, and started to publish his first songs under the name ‘I. Berlin’. He soon became one of the most prolific songwriters of all time.

The cover of ‘Irving Berlin: The Immigrant Boy Who Made America Sing’ by Nancy Churnin and illustrated by James Rey Sanchez

His first big success, ‘Alexander’s Ragtime Band’ (1911), sparked an international dance craze and made him a wealthy man at a young age. He had 20 original Broadway shows, 15 original Hollywood films – including Easter Parade (1948) and Holiday Inn (1942), which introduced ‘White Christmas’ – and 1,500 songs, including 232 Top 10 hits, with 25 reaching No 1.

After a whirlwind romance, he married 20-year-old Dorothy Goetz in February 1912. But she contracted typhoid fever on their honeymoon in Havana and died on 17 July.

He married his second wife, the writer Ellin Mackay, a Catholic from an Irish family, in a civil ceremony in 1926. Ellin wanted to be married by a priest, but he refused. His daughter later explained, ‘The cantor’s son does not forget who his people are.’

Their marriage was bitterly opposed by her billionaire father Clarence Mackay was furious that his daughter had married a Jewish refugee and disinherited her. She was dropped from the social registry, but her sister who dated a Nazi diplomat remained in good standing.

Ellin later decided that their three daughters should get to know their father’s Jewish heritage and, toward that end she joined a Manhattan Reform synagogue and took their children to a Passover seder and Yom Kippur services.

Another enduring song is ‘White Christmas.’ His three-week old son Irving jr died from sudden infant death syndrome (SIDS) on Christmas Day 1928, which helps to explain the song’s strong undertone of melancholy. The song has sold over 50 million records and remains the highest top single selling song in recording history.

There is some irony that a ‘nice Jewish boy’ wrote songs such as ‘White Christmas’ and ‘Easter Parade’. But Irving Berlin insisted that Christmas was an all-American holiday in which Jews could take part without betraying their faith, with Christmas a celebration of the winter season and Easter a festival of spring fashion.



Irving Berlin was drafted into the army near the end of World War I in 1917. That year he wrote ‘God Bless America,’ although it was not recorded until 1938. He later said the song title was inspired by his mother who, despite a life of hardship and poverty, often exclaimed ‘G-d bless America’, saying it ‘with emotion which was almost exultation.’

His original lyrics were:

God bless America, land that I love
Stand beside her, and guide her,
to the right with a light from above.
Make her victorious on land and foam,
God bless America, my home sweet home.


Berlin revived the song shortly before World War II. But he wanted a song about peace, and changed the militaristic sounding ‘make her victorious on land and foam’ to the now familiar words ‘from the mountains, to the prairie, to the ocean, white with foam.’

Moreover, the term ‘to the right’ had developed political associations that he wanted to avoid, so he changed the lyric to ‘through the night with a light from above.’

‘God Bless America’ had its debut the day after Kristallnacht in Germany in November 1938. It was first performed by Kate Smith when Berlin gave it to her to sing as a patriotic song marking the 20th anniversary of Armistice Day. The song’s introduction, which Kate Smith sang, is rarely heard today:

While the storm clouds gather from across the sea,
let us swear allegiance to the land that’s free.
Let us all be grateful for a land so fair,
as we raise our voices in a solemn prayer.


Those lyrics seem so relevant so poignant these days.

‘God Bless America’ became a second anthem when the US entered World War II. But its popularity was not without controversy and antisemites and xenophobes were outraged that a Jew had written the song.

The German American Bund, a pro-nazi front, claimed it was part of a Jewish conspiracy and a manifestation of the mindset of ‘the refugee horde.’ Followers of the antisemitic and pro-nazi broadcaster Father Charles Coughlin regarded singing the song as ‘a provocation of violence’. The Ku Klux Klan called for its boycott.

Irving Berlin refused to profit from patriotism, and signed over all the rights and royalties to ‘God Bless America’ in perpetuity to the Boy Scouts and Girl Scouts of America. Since then, the song has generated many millions of dollars.

During World War II, he became involved in wartime musicals and shows for the army. Berlin insisted on integrated casts and staff, and hired African Americans to work on his play This is the Army. It became the first integrated division army unit in US history, and he wrote a song specifically to be sung by his black actors – as opposed to being sung by blackface singers – ‘That’s What the Well-Dressed Man in Harlem Will Wear’.

The play became a film of the same name in 1943, starring Ronald Reagan. Kate Smith also sang ‘God Bless America’ against a backdrop of anxious families apprehensive about the war.

It was deliberate action that strongly contrasts today with the Pentagon’s continuing purge of web content that is deemed to be related to diversity, equity, inclusion and accessibility (DEI) programmes, including pages about Jackie Robinson’s military career, the Native American code talkers, the heroes who raised the flag at Iwa Jima and – for some days – the page dedicated to Major General Calvin Charles Rogers.

There is deep personal significance in the number he wrote in 1925, ‘Don’t Send Me Back to Petrograd,’ about the 1924 American quota law. The National Origins Act effectively barred eastern Europeans from immigrating to the US during World War II and was not repealed until 1965. The singer pleads, ‘Now that I’m over here, they won’t let me stay ... Please don’t send me away’ – a sentiment that certainly resonates today.

Although Irving Berlin married a Christian and was often described as an agnostic, he continued to identify as a Jew and supported Jewish charities. He was honoured by the National Conference of Christians and Jews in 1944 for ‘advancing the aims of the conference to eliminate religious and racial conflict’, and he was honoured by the Young Men’s Hebrew Association (YMHA) in 1949 as one of the 12 ‘most outstanding Americans of Jewish faith’.

Irving Berlin died on 22 September 1989 at 101. Twelve years later, ‘God Bless America’ took on a new significance in the US after 9-11 in 2001, when it became the spontaneous symbol of national unity and collective mourning after members of Congress stood together singing it on the steps of the Capitol.

Yet Donald Trump forgot the words of ‘God Bless America’ during an event at the White House in 2018. Seven years later, he panders to a dictatorial and war-mongering Russian despot, defies court orders, ignores democratic processes, deports refugee children, welcomes an Irish rapist into the Oval Office and fulminates racist bile and hatred.

I wonder whether he and his cabal ever stop to think the migrant child who escaped prejudice, racism, antisemitism and violence and became the author of ‘God Bless America’, one of the greatest American anthems and how it celebrates liberty and democracy, diversity, equity, inclusion and accessibility.

Shabbat Shalom, שבת שלום‎

Speaking at a protest against Trump’s policies outside the US Embassy in Dublin during his previous presidency

24 February 2025

Invasion of Ukraine
has both united and
divided churches

Patrick Comerford

Today [24 February 2025] marks the third anniversary of the Russian invasion of Ukraine.

Two years ago, as the first anniversary of the invasion loomed, Charlotte and I visited church-supported projects in Budapest and Helsinki working with Ukrainian refugees in the Hungarian and Finnish capitals.

We were there on behalf of the Anglican mission agency USPG (United Society Partners in the Gospel, and we travelled with Rebecca Boardman from USPG and Amber Jackson from the Diocese in Europe.

In anticipation of that first anniversary, this ‘Rite & Reason’ column was published in The Irish Times on Monday 20 February 2023:

Invasion of Ukraine
has both united and
divided churches


A Ukrainian refugee among choirs singing in a square in central Budapest (Photograph Charlotte Hunter)

Orthodox churches
in Russia and Ukraine
are divided while
churches in countries
bordering the war
share a common mission


Rite & Reason
Patrick Comerford


The first anniversary of the Russian invasion of Ukraine looms on Friday. The war has deepened the rift separating the Orthodox churches in Russia and Ukraine, and has caused further divisions within the Orthodox churches inside Ukraine.

However, the response of churches to the refugee crisis in countries bordering Ukraine and Russia has strengthened ecumenical partnerships, giving many of those churches a new understanding of sharing a common witness and mission.

For six years I was a trustee of USPG (United Society Partners in the Gospel), one of the oldest Anglican mission agencies. In recent weeks, USPG invited me to visit the Anglican churches in Hungary and Finland to see how they are responding to the crisis and to the needs of refugees.

Hungary has a long border with Ukraine, and people have long memories of the cold war era, including the Soviet role in suppressing the Hungarian revolution in 1956. Fr Frank Hegedűs, the Anglican priest in Budapest, is a former board member of Next Step Hungary, where volunteers help 500-600 people at weekends, providing food, meals and clothing.

With support and funding from USPG and the Anglican Diocese in Europe, Fr Frank and his parishioners at St Margaret’s Church are working with support groups like Ukrainian Space and with other churches, including the Jesuit Refugee Service and St Columba’s, the small (Presbyterian) Church of Scotland in Budapest.

This ecumenical co-operation has helped the Jesuits to provide accommodation, furnish a chapel and develop community space in Uzhhorod inside Ukraine. Ukrainian Space is providing a day-care and after-school programme in Budapest for Ukrainian children.

Finland was occupied by Russia throughout the 19th century, was invaded by the Soviet Union in the 20th century, and now shares a 1,300 km border with Russia. The Anglican Church in Finland was formed by refugees who fled St Petersburg during the Russian Revolution, and who were forced to flee further west again during the Winter War.

The Anglican priest in Helsinki, Fr Tuomas Mäkipää, brought us to visit the Vallila Help Centre, where Eeva (she prefers that her surname not be used) and a team of volunteers respond to the urgent, daily needs of Ukrainian refugees. A grant from USPG and the Anglican Diocese in Europe funds her work as the Humanitarian Aid Co-ordinator.

The centre was up and running a week after the invasion of Ukraine and has become a shared space for several relief organisations and an information and assistance point for Ukrainian and Russian refugees. It began providing food for 140 families, but this number has reached more than 3,360 families.

Four of us – Rebecca Boardman, Charlotte Hunter and myself from USPG, and Amber Jackson from the Diocese in Europe – spent a morning working with Eeva’s volunteers, packing bags and essential food for distribution among 100 Ukrainian families.

One Ukrainian refugee, Natalia (42), who also asked that her surname not be used, told us how she fled to Finland, leaving her husband behind to look after elderly people in their apartment block. He was not involved in the fighting, but was killed by Russian troops after they took over the empty apartments in their block. Natalia has been back for his funeral, but now does not know whether she can ever return home again.

Fr Tuomas works closely with the Lutheran Church and the Finnish Orthodox Church. In Holy Trinity Church, the oldest Orthodox church in Helsinki, Fr Heikki Huttunen celebrates the liturgy in Finnish, Church Slavonic and Russian, reflecting the diversity of his people and the conflicts that are redefining their identities.

“We are the closest church to these Ukrainians,” he says, “and we should be the first to open our arms to welcome them.” Vassili Goutsoul of the Ukrainian Association in Finland admits that in the first few months of the crisis everyone expected the situation to have stabilised by now. In a similar vein, Ákos Surányi of Menedékház, a refugee facility in Budapest, says: “No one expected the war to go on for this long.”

I asked Fr Frank how many families hoped to return from Budapest when the war ends. “They have nothing to go back for,” he says with sadness in his eyes. “They have lost not just their homes, but their entire towns and cities.”

Fr Tuomas says the response to the crisis has transformed the mission and outlook of his churches in Helsinki, and they are starting to learn the impact of what they are doing.

Sarah Tahvanainen, a Cambridge theology graduate, is administrator of St Nicholas’s Anglican Church in Helsinki. She sees the present crisis as “a gifted time” and “an opportunity to put faith into practice, an opportunity to show love and compassion. It’s faith in action.”

Rev Canon Prof Patrick Comerford is a Church of Ireland priest and a former Irish Times journalist now living in retirement in the Diocese of Oxford

This ‘Rite & Reason’ column was published in The Irish Times on Monday 20 February 2023

13 February 2024

Daily prayer in Ordinary
Time with French
saints and writers
11: 13 February 2024

Vladimir Nikolaievich Lossky (1903-1958) was among the more influential Orthodox theologians of the mid-20th century

Patrick Comerford

We have been in Ordinary Time, that time between Candlemas and Lent, which begins tomorrow, Ash Wednesday (14 February 2024). Today is known in many places as Shrove Tuesday.

Shrove Tuesday or Pancake Tuesday is traditionally a day for self-examination and repentance, for thinking about amendment of life and spiritual growth, asking for God’s help in these areas. The term Shrove Tuesday comes from the word shrive, meaning ‘absolve’.

But popular practices on this day have also involved indulging in sweet and fatty food that might be given up during the 40 days of fasting in Lent, represented, of course, by pancakes. The term Mardi Gras is French for ‘Fat Tuesday’, referring to the practice of the last night of eating richer, fatty foods before Lent begins. On Shrove Tuesday, many churches burn the palms from the previous year’s Palm Sunday to make the ashes for use on Ash Wednesday.

We spent two days in Paris last week, and so, during these 11 days in Ordinary Time, my reflections each morning have drawn on the lives of 11 French saints and spiritual writers.

When this series of reflections began, I admitted how am often uncomfortable with many aspects of French spirituality, and that I need to broaden my reading in French spirituality. So, I turned to 11 figures or writers you might not otherwise expect. They have included men and women, Jews and Christians, immigrants and emigrants, monks and philosophers, Catholics and Protestants, and even a few Anglicans.

Before the day begins, I am taking some quiet time early this morning for reflection, prayer and reading in these ways:

1, A reflection on a French saint or writer in spirituality;

2, today’s Gospel reading;

3, a prayer from the USPG prayer diary.

The house on Rue Saint-Louis en l'Île in Paris where Vladimir Lossky lived from 1947 to 1958 (Photograph: Patrick Comerford, 2024)

French saints and writers, 11: Vladimir Nikolaievich Lossky (1903-1958)

Vladimir Nikolaievich Lossky (1903-1958) was a Russian Orthodox theologian who lived and worked in exile in Paris. He emphasised theosis as the main principle of Orthodox Christianity.

Vladimir Nikolaievich Lossky was born on 8 June (OS 26 May) 1903 in Göttingen, Germany. His father, Nikolai Lossky, was a professor of philosophy in Saint Petersburg. He enrolled as a student at the Faculty of Arts at Petrograd University in 1919. In the spring of 1922, he was profoundly struck when he witnessed the trial that led to Metropolitan Benjamin (Kazansky) of St Petersburg being executed by a Soviet firing squad. Metropolitan Benjamin was canonised by the Russian Orthodox Church in 1992.

Lossky was expelled from Soviet Russia with his entire family In November 1922. He continued his studies first in Prague and then at the Sorbonne when he settled in Paris in 1924. He graduated in mediaeval philosophy in 1927. He married Madeleine Shapiro in 1928.

Lossky was a member of the Centre National de la Recherche Scientifique from 1942 to 1958. He was the first dean of the St Dionysius Institute in Paris, where he taught dogmatic theology and ecclesiastical history until 1953, and, from 1953 to 1958, and then professor of dogmatic theology at the Orthodox Institute of St Irene at rue Pétel in Paris from 1953 to 1958.

He was a member of the Brotherhood of Saint Photius and the ecumenical Fellowship of Saint Alban and Saint Sergius. His best-known work is Essai sur la theologie mystique de l’Église d’orient (1944), published in English as The Mystical Theology of the Eastern Church (1957). His great friend and fellow exile, the Russian theologian Georges Florovsky (1893-1979), termed Lossky’s Mystical Theology of the Eastern Church a ‘neopatristic synthesis.’

Lossky and Florovsky both lived and worked in exile in Paris and Sergei Bulgakov, Justin Popović and Dumitru Stăniloae, they are among the more influential Eastern Orthodox theologians of the mid-20th century.

Lossky died of a heart attack on 7 February 1958 in Paris.

Although Lossky was Russian, he was concerned to address the people among whom he lived, and so most of his work was written and published in French. He emphasised θέωσις (theosis) as the main principle of Orthodox Christianity, and his main theological concern was exegesis of mystical theology in Christian traditions.

He argues that Orthodox theologians maintain the mystical dimension of theology in a more integrated way than those of the Catholic and Reformed traditions after the East-West Schism because Western theologians had misunderstood Greek terms such as οὐσία (ousia), ὑπόστᾰσις (hypostasis), θέωσις (theosis) and θεωρία (theoria).

To illustrate his argument, he cites the Philokalia and The Ladder of Divine Ascent by John Klimakos, as well as Pseudo-Dionysius the Areopagite, Gregory of Nyssa, Basil of Caesarea, Gregory Nazianzen, and Gregory Palamas.

At a conference organised by the Institute for Orthodox Christian Studies in Cambridge ten years ago, the Revd Dr Andrew Louth lectured on ‘Vladimir Lossky and the notion of mystical theology,’ while the late Metropolitan Kallistos Ware gave a lecture on ‘Florovsky, Lossky and the notion of Mystical Theology.’ The conference in Sidney Sussex College, was discussing the ‘Horizons and Limitations of Russian Religious Philosophy.’

The Revd Dr Andrew Louth is Emeritus Professor of Patristic and Byzantine Studies in the Department of Theology and Religion at the University of Durham. He placed Lossky within the context of contemporary writers on mysticism, including Evelyn Underhill, who rooted her mysticism in the sacramental life of the Church, Baron von Hügel, and the Catholic modernists in France. He also reminded us that in 1975 Archbishop Rowan Williams wrote his DPhil thesis at Oxford, ‘The theology of Vladimir Nikolaievich Lossky: an exposition and critique.’

Lossky and Florovsky were opposed to the sophiological theories of Sergei Bulgakov and Vladimir Solovyev, who were also discussed extensively at that same conference in 2014.

But Lossky also spent much of his time working on the writings on mysticism by Meister Eckhart, and his doctoral dissertation on Eckhart was published shortly after his untimely death. Lossky found many affinities between the thinking of the Dominican friar and Orthodox mystics.

For Lossky, Christian mysticism and dogmatic theology are one and the same, and mysticism is Orthodox dogma par excellence. He wrote:

‘The eastern tradition has never made a sharp distinction between mysticism and theology; between personal experience of the divine mysteries and the dogma affirmed by the Church… To put it another way, we must live the dogma expressing a revealed truth, which appears to us as an unfathomable mystery, in such a fashion that instead of assimilating the mystery to our mode of understanding, we should, on the contrary, look for a profound change, an inner transformation of the spirit, enabling us to experience it mystically… There is, therefore, no Christian mystery without theology; but, above all, there is no theology without mysticism… Mysticism is … the perfecting and crown of all theology: as theology par excellence.’

Father Andrew went on to say: ‘Mysticism and theology relate as experience and theory. But experience of what? Ultimately of God.’

But that is not where Lossky begins, he said. He begins by speaking of ‘personal experience of the divine mysteries,’ the term ‘mysteries’ being – not exactly ambiguous, but with at least two connotations – meaning both the sacraments of the Church, and also mysterious truths about the Godhead.

The mysterious truths about God – his existence as a Trinity of love, his creation of the world, his care for the world and his redemption of it, pre‐eminently in the Incarnation – are truths that we experience and celebrate in the Divine Mysteries, or the Sacraments of the Church. It is this that gives Lossky’s presentation such a different orientation from what is normally associated with mysticism in the West: it is not detached from dogma, but rooted in the dogmatic truths of the Christian tradition; it is not indifferent to Church organisation, hierarchy and sacraments, but rooted in the structured life of the Church.

It is not individualistic – indeed individualism is seen to be the deepest flaw in Western Christianity – but rooted in the experience of the Eucharistic community, the Church.

The writings of Lossky also informed the late Metropolitan Kallistos Ware when he spoke about ‘Florovsky, Lossky and the notion of Mystical Theology.’ He knew both Florovsky and Lossky personally, took them as his mentors while he was at Oxford, and stayed with the Lossky family. Metropolitan Kallistos was the President of the IOCS, and was a much-loved lecturer at the IOCS summer school in Cambridge each year.

Georges Vasilievich Florovsky (1893-1979) was born in Odessa, the son of a priest. He spent his working life in Paris (1920-1948) as Professor of Patristics and later Professor of Dogmatics, and – after failing to secure an appointment at Oxford – in the US (1948-1979), where he was a professor at Saint Vladimir’s, Harvard and Princeton. His pupils included Metropolitan John Zizioulas.

Florovsky was particularly concerned that modern Christian theology might receive inspiration from the lively intellectual debates of the patristic traditions of the undivided Church rather than from later Scholastic or Reformation categories of thought.

Lossky was committed to the Moscow Patriarchate, attaching great importance to links with the persecuted mother church, and disapproved of other Russians loyalties. On the other hand, Florovsky was among the Russians who belonged to the Ecumenical Patriarchate.

Florovsky often spoke without notes, something Lossky would never have done at a major public meeting. Florovsky disagreed strongly with Bulgakov, including their ideas on limited inter-communion with Anglicans, but never did so publicly. His major work is Ways of Russian Theology. His collected works are available in a 14-volume collection published between 1972 and 1989.

Metropolitan placed Lossky and Florovsky within the context of two 20th century movements in Orthodox theology, Russian religious renaissance and the neopatristic school.

Florovsky is the mastermind of the movement for a return to the Church Fathers. His vision of the neopatristic synthesis became the main paradigm of Orthodox theology.

His evolving interpretation of Russian religious thought, particularly Vladimir Solovyov and Sergius Bulgakov, informed his approach to patristic sources.

Florovsky’s neopatristic theology is often contrasted with the modernist philosophies of Pavel Florensky, Sergius Bulgakov, and other representatives of the Russian Religious Renaissance. He critically appropriated the main themes of the Russian Religious Renaissance, including theological antinomies, the meaning of history, and the nature of personhood, and the distinctive features of Florovsky’s neopatristic theology – Christological focus, ‘ecclesial experience,’ personalism, and Christian Hellenism – are best understood against the background of the Russian religious renaissance.

Bulgakov’s sophiology provides a polemical subtext for Florovsky’s theology of creation, and Florovsky’s theology is marked out by his use of the patristic norm in application to modern Russian theology.

Florovsky was concerned with a living tradition, and Metropolitan Kallistos summarised his thinking as not being ‘Back to the Fathers’ but as ‘Forward with the Fathers.’ He suggested that to follow the Fathers is not to quote them but to acquire their mind, where theology and prayer become one.

He also traced Florovsky’s influence on Anglican-Orthodox dialogue, his advocacy of Christian Hellenism and the debate about whether he had neglected the heritage of the Latin, Syrian and Coptic Fathers, and his role in the ecumenical movement. He understood that the canonical limits of the Church, as understood in Orthodoxy, are not the same as the charismatic limits of the Church.

A plaque on the house where Vladimir Lossky lived in Paris reads: ‘Expelled from Russia in 1922, with his philosopher father. In love with France, mediaevalist, became a naturalised French citizen in 1939. Member of the Resistance. He moved into this building in 1947 and died here in 1958.’

The plaque on the house on Rue Saint-Louis en l'Île where Vladimir Lossky lived from 1947 to 1958 (Photograph: Patrick Comerford, 2024)

Mark 8: 14-21 (NRSVA):

14 Now the disciples had forgotten to bring any bread; and they had only one loaf with them in the boat. 15 And he cautioned them, saying, ‘Watch out – beware of the yeast of the Pharisees and the yeast of Herod.’ 16 They said to one another, ‘It is because we have no bread.’ 17 And becoming aware of it, Jesus said to them, ‘Why are you talking about having no bread? Do you still not perceive or understand? Are your hearts hardened? 18 Do you have eyes, and fail to see? Do you have ears, and fail to hear? And do you not remember? 19 When I broke the five loaves for the five thousand, how many baskets full of broken pieces did you collect?’ They said to him, ‘Twelve.’ 20 ‘And the seven for the four thousand, how many baskets full of broken pieces did you collect?’ And they said to him, ‘Seven.’ 21 Then he said to them, ‘Do you not yet understand?’

Vladimir Lossky’s best-known work, ‘The Mystical Theology of the Eastern Church’, was published in French in 1944 and in English in 1957

Today’s Prayers (Tuesday 13 February 2024):

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Ash Wednesday Reflection.’ This theme was introduced on Sunday by the Revd Jessie Anand, Chaplain, USPG.

The USPG Prayer Diary today (13 February 2024) invites us to pray in these words:

Heavenly Father, help us prepare for the holy season of Lent. Allow our focus to be fully on You and the Cross.

The Collect:

Almighty Father,
whose Son was revealed in majesty
before he suffered death upon the cross:
give us grace to perceive his glory,
that we may be strengthened to suffer with him
and be changed into his likeness, from glory to glory;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

Holy God,
we see your glory in the face of Jesus Christ:
may we who are partakers at his table
reflect his life in word and deed,
that all the world may know his power to change and save.
This we ask through Jesus Christ our Lord.

Additional Collect:

Holy God,
you know the disorder of our sinful lives:
set straight our crooked hearts,
and bend our wills to love your goodness and your glory
in Jesus Christ our Lord.

Yesterday’s Reflection (Jacques Derrida, 1930-2004)

Tomorrow: Ash Wednesday, Introducing Early English Pre-Reformation Saints



Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

22 June 2023

Daily prayers in Ordinary Time
with USPG: (25) 22 June 2023

Father Heikki Huttunen celebrates the Liturgy in Finnish and Church Slavonic in Holy Trinity Church in Helsinki (Photograph: Patrick Comerford, 2023)

Patrick Comerford

This week began with the Second Sunday after Trinity (18 June 2023) and Father’s Day. Today the calendar of the Church of England in Common Worship commemorates Saint Alban, first Martyr of Britain (ca 250).

Before the day begins, I am taking some time for prayer, reading and reflection.

Over these weeks after Trinity Sunday, I am reflecting each morning in these ways:

1, Looking at relevant images or stained glass window in a church, chapel or cathedral I know;

2, the Gospel reading of the day in the Church of England lectionary;

3, a prayer from the USPG prayer diary.

Holy Trinity Church is the oldest Orthodox church in central Helsinki (Photograph: Patrick Comerford, 2023)

Holy Trinity Church, Helsinki:

This week I am reflecting on Orthodox churches named after the Holy Trinity. These Trinity reflections continue this morning (22 June 2023) with photographs of Holy Trinity Church in Helsinki, which I visited earlier this year when I was visiting church-based projects in the Finnish capital supported by USPG and working with Ukrainian refugees.

There is a popular story about the origins of the Orthodox Church in Ukraine, Russia and Belarus. It is said that when Vladimir, Prince of Kyiv, was still a pagan at the end of the tenth century, he sent envoys out to discover what the true religion was and to advise him on which religion should become the state religion.

The envoys first visited the Muslim Bulgars of the Volga, but found no joy among them ‘but mournfulness and a great smell.’ In Germany and Rome, they found the worship and liturgy was without beauty. But when the envoys from Kyiv reached Byzantium, they were so dazzled by the splendour of the liturgy in the great church of Aghia Sophia they instantly decided that Orthodoxy should be the faith of their people.

‘We knew not whether we were on heaven or on earth, for surely there is no such splendour or beauty anywhere upon earth. We cannot describe it to you: only this we know, that God dwells there among humans, and that their service surpasses the worship of all other places. For we cannot forget that beauty.’

The story may be part of the myths of building national identity. But it shows too how Orthodox identity shares many common traditions among the people of Russia and Ukraine, and in neighbouring Finland.

Inside Holy Trinity Church in central Helsinki, Father Heikki Huttunen celebrates the Liturgy with the same splendour and beauty that the emissaries from Kyiv, but a relaxed and warm simplicity that make the church a place of welcome for refugees and asylum seekers.

The languages he uses in the liturgy include Finnish, Church Slavonic and Russian, which reflect the diversity of his people and the recent conflicts that are redefining their identities.

Holy Trinity Church is the oldest Orthodox church in central Helsinki. In size, it is almost dwarfed by the large Lutheran cathedral next-door, with its majestic domes and steps looking down onto the harbour. Helsinki Cathedral is the city’s major landmark and Finland’s most recognisable building. It is in the heart of the area that includes Senate Square, the Presidential Palace and a collection of major academic and historical buildings.

Both the Evangelical Lutheran Church of Finland and the Orthodox Church of Finland have a special position in Finnish law, and their historic churches standing side-by-side each – Helsinki Cathedral and Holy Trinity Church – were designed in the 1820s by the same architect, Carl Ludvig Engel.

Although the Orthodox Church of Finland is small in numbers – with about 58,000 members – the Orthodox presence in Finland dates back to the early 12th century, and shares its roots in those stories of the emissaries sent from Kyiv to Constantinople.

As Father Heikki Huttunen celebrated the Liturgy in Finnish and Church Slavonic in Holy Trinity Church this week, I noticed how he named the Patriarch of Constantinople in his prayers, but not for the Patriarch of Moscow.

After centuries of Swedish rule, Finland became the autonomous Grand Duchy of Finland within the Russian Empire in 1808, and Helsinki was declared the capital in 1812. Russian civil servants, merchants and soldiers moved to Helsinki in large numbers and the czar supported their efforts to build their own church. Alexander I decreed in 1814 that 15 per cent of the salt import tax was to be used to build two churches in the city, one Lutheran and one Orthodox.

In the early period of Russian rule, the parish consisted mainly of Russians living in the Helsinki region. Over the years, however, the parish has changed and the majority of members today speak Finnish, although 15 per cent of members speak Russian as their mother tongue.

Many families at Holy Trinity Church have roots in Russia or have Russian-speaking ancestors. But many also remember how Finland was divided in the aftermath of World II, with many parts of Karelia, with their towns and people, churches and parishes, forced to become part of the Soviet Union.

Orthodox numbers in Finland were boosted in the 1990s with the migration of many people from the former Soviet Union, and now the children and grandchildren of that generation of migrants are in their 30s and make up about half the parish.

Finland shares a 1,300 km border with Russia. The crisis in Ukraine has put an effective end to Russian tourism in Finland, but has also brought a large number of Russian and Ukrainian refugees to Helsinki. Many of the people fleeing Russia have been forced to leave because of the changes in Russian society or for fear of being conscripted.

But, as Father Heikki reminded me when me met earlier this year, Finland has always been a country of refugees and of the children of immigrants.

He has worked with the World Council of Church in Geneva and the European Conference of Churches in Brussels, and is a former Secretary General of the Ecumenical Council of Finland. He speaks fluent Finnish, Swedish, English, Russian, French, Spanish and Estonian, reflecting the diversity of his parish and parishioners.

On a Sunday morning, more than half the congregation comes from a refugee background, and 25% or a quarter of them can be Ukrainians. ‘We are the closest church to these Ukrainians, and we should be the first to open our arms to welcome them.’

The Russians and Ukrainians in the church show compassion and understanding for each other, Father Heikki says. The Russians are shocked that they cannot return to visit their grandparents. They cannot pay their rents, and they cannot even communicate by main since all postal links were cut off. These Russian speakers include people from Russian-speaking parts of Ukraine that were occupied by Russian troops in the first weeks of the conflict.

He estimates that about 30% of the Russians in his church have relatives in Ukraine, while 40% of the Ukrainians have close family relatives in Russia. Many of the Ukrainians are hoping they can go back to western or central Ukrainians when Spring comes. But the future is uncertain for those who have fled east or south Ukraine, where whole towns and cities have been destroyed.

He thinks one-third of the refugees may remain in Finland. But he also expects more newcomers when the war enters new phases in the coming months.

Soon after the conflict broke out, Archbishop Leo Makkonen of Helsinki and All Finland accused the Russian Orthodox Church of standing by the state leadership to bless the war and to present it as a legitimate ‘holy war’.

‘Now is the high time for the Church in Russia to realise that it has gone astray,’ Archbishop Leo said. ‘I appeal directly to the Patriarch of Moscow, Kirill: Remember the promises you have made before God as a bishop and patriarch. They must be accounted for before the Almighty.’

‘For Christ’s sake, wake up and condemn this evil,’ he implored. ‘Use your influence to promote peace. Do your best to end this war. I pray that humility and wisdom from God will guide you.’

A short walk from Holy Trinity Church and Helsinki’s Lutheran Cathedral, Uspenski Cathedral is the main cathedral of the Orthodox Church of Finland. It is dedicated to the Dormition of the Theotokos or the Virgin Mary. Uspenski Cathedral was built above the harbour in 1862-1868 by the architects Aleksey Gornostayev and Ivan Varnek.

The consecration of Holy Trinity Church on 26 August 1827 marks the formal beginning of the Finnish Orthodox Church. But the Church became autonomous and self-governing in 1923 when it gained its independence from the Russian Orthodox Church.

The Finnish Orthodox Church is preparing to celebrate the centenary of its separate identity next year. The majority of parishes are not big enough to meet some of the basic and simple needs of the new arrivals. But Father Heikki hopes the church can find a priest to work full-time with the refugees.

Father Heikki Huttunen in Holy Trinity Church … his church in Helsinki includes many Russian and Ukrainian refugee families (Photograph: Patrick Comerford, 2023)

John 12: 24-26 (NRSVA):

[Jesus said:] 24 Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit. 25 Those who love their life lose it, and those who hate their life in this world will keep it for eternal life. 26 Whoever serves me must follow me, and where I am, there will my servant be also. Whoever serves me, the Father will honour.’

‘For Christ’s sake, wake up and condemn this evil’ (Archbishop Leo Makkonen of Helsinki and All Finland) … inside Holy Trinity Church, Helsinki (Photograph: Patrick Comerford, 2023)

Today’s Prayer:

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel) is ‘The snowdrop that never bloomed.’ This theme was introduced on Sunday.

The Prayer in the USPG Prayer Diary today (22 June 2023, Saint Alban, Windrush Day) invites us to pray:

Let us give thanks for the life of Saint Alban, and for the rich and varied contributions of immigrants to our society. May we recognise their works and offer hospitality to all who migrate to the UK today without prejudice and fear.

Collect:

Eternal Father,
when the gospel of Christ first came to our land
you gloriously confirmed the faith of Alban
by making him the first to win a martyr’s crown:
grant that, following his example,
in the fellowship of the saints
we may worship you, the living God,
and give true witness to Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Post Communion:

God our redeemer,
whose Church was strengthened by the blood of your martyr Alban:
so bind us, in life and death, to Christ’s sacrifice
that our lives, broken and offered with his,
may carry his death and proclaim his resurrection in the world;
through Jesus Christ our Lord.

Yesterday’s reflection

Continued tomorrow

The Revd Tuomas Mäkipää (left), the Anglican Chaplain in Helsinki, with Father Heikki Huttunen in Holy Trinity Orthodox Church (Photograph: Patrick Comerford, 2023)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

Uspenski Cathedral is the main cathedral of the Orthodox Church of Finland (Photograph: Patrick Comerford, 2023)

07 April 2023

Free journalism is
essential for a free
society and free world

Patrick Comerford

These eight days mark the Jewish holiday of Passover, which is celebrated in the early spring, from the 15th until the 22nd day of the Hebrew month of Nissan. Passover began this year on Wednesday evening, 5 April 2023 and continues until 13 April 2023.

Passover or Pesach is the most celebrated of all the Jewish holidays. regardless of religious observance. It commemorates the emancipation of the Israelites from slavery in ancient Egypt. Pesach is marked by avoiding leaven, and the highlight of the holiday is the Seder meals that include four cups of wine, eating matzah and bitter herbs, and retelling the story of the Exodus.

During many decades of slavery in Egypt, the pharaohs subjected the Israelites to back-breaking labour and unbearable horrors. God saw their distress and sent Moses to Pharaoh with the message: ‘Let my people go, so that they may worship me’ (Exodus 8: 1; 9: 1).

Despite numerous warnings, Pharaoh refused to heed God’s command. But his resistance was broken by ten plagues, culminating in the death of the first-born. Pharaoh virtually chased his former slaves out of the land. The Israelites left in such a hurry that the bread they baked as provisions for the exodus did not have time to rise.

On that night, 600,000 adult males, and many more women and children, left Egypt and began the trek to Mount Sinai, to religious freedom and to freedom as a people.

Nine days ago, on 29 March, the Jewish American journalist Evan Gershkovich of the Wall Street Journal was arrested by Russia’s security services on false charges and he faces a sentence of up to 20 years in prison.

Evan (31), is the American-son of Soviet-born Jewish exiles who settled in New Jersey,and the grandson of a Ukrainian Jewish Holocaust survivor. He is spending this Passover locked up in Moscow’s notorious Lefortovo prison, denied all contact with the outside world.

When Evan’s mother Ella was 22, she fled the Soviet Union using Israeli documents. She was whisked across the Iron Curtain by her own mother, a Ukrainian nurse and Holocaust survivor who would weep when she talked about the survivors of extermination camps she treated at a Polish military hospital at the end of World War II. Before fleeing Russia, they heard rumours that Soviet Jews were about to be deported to Siberia.

Evan’s father, Mikhail, also left the Soviet Union as part of the same wave of Jewish migration. The couple met in Detroit then moved to New Jersey where Evan and his elder sister Dusya grew up.

The Wall Street Journal asked Jews around the world to raise awareness of Evan’s plight this week by setting a place for Evan at their Seder table and sharing a picture along with the hashtags #FreeEvan and #IStandWithEvan.

Rabbi Angela Buchdahl, the senior rabbi at Central Synagogue in New York, announced on her Facebook page this week that she was leaving an empty chair at her Seder for Evan, and she urged others to do the same.

She wrote: ‘At our festival of freedom, may we remember those for whom the promise of freedom remains unfulfilled. Let us raise up God’s demand for justice as our own: “Let my people go”.’

To learn more about Evan, read this article from the Wall Street Journal: ‘Evan Gershkovich Loved Russia, the Country That Turned on Him.’

חַג פֵּסַח שַׂמֵחַ Chag Pesach Sameach

Shabbat Shalom

07 February 2023

Praying in Ordinary Time
with USPG: 7 February 2023

The Orthodox Church in both Russia and Ukraine honours the ‘New Martyrs and Confessors’ on the Sunday nearest 7 February

Patrick Comerford

Before today becomes a busy day I am taking some time for prayer and reflection early this morning.

These weeks, between the end of Epiphany and Ash Wednesday, are known as Ordinary Time. We are in a time of preparation for Lent, which in turn is a preparation for Holy Week and Easter.

In these days of Ordinary Time before Ash Wednesday later this month (22 February), I am reflecting in these ways each morning:

1, reflecting on a saint or interesting person in the life of the Church;

2, one of the lectionary readings of the day;

3, a prayer from the USPG prayer diary, ‘Pray with the World Church.’

The New Martyrs and Confessors are remembered on the day Metropolitan Vladimir of Kiev was murdered by Russians in 1918

The Orthodox Church in both Russia and Ukraine honours the ‘New Martyrs and Confessors’ on the Sunday nearest 7 February (or 25 January in the old calendar).

The martyrs are a group of saints in Russia and Ukraine who were martyred or persecuted after the October Revolution of 1917. Their memorial is marked on the Sunday nearest 7 February, a date chosen because, ironically, Metropolitan Vladimir of Kiev was murdered by Russian authorities on this day in 1918.

Shortly after the October Revolution, a resolution was passed on 18 (5) April 1918, proclaiming: ‘Set across Russia in the annual memorial on 25 January or next Sunday as day of all confessors and martyrs who died in the current fierce years of persecution.’

After the ‘legalisation’ of the Provisional Patriarchal Holy Synod under Metropolitan Sergius (Stragorodsky), the Moscow Patriarchate issued official statements that denied the church had been persecuted by the Soviet authorities. Nevertheless, many church members honoured people who had been persecuted and martyred.

The Russian Orthodox Church Outside of Russia officially recognised the New Martyrs and Confessors in 1981. Ten years later, on 25 March 1991, the Holy Synod of the Russian Orthodox Church officially recognised the New Martyrs.

Immediately after the collapse of the Soviet Union, the Russian Church under the leadership of Patriarch Alexis II began honouring some of the New Martyrs, beginning with the Grand Duchess Elizabeth Fyodorovna, Metropolitan Vladimir of Kiev, and Metropolitan Benjamin of Petrograd in 1992. More names continues to be added to the list of New Martyrs, and the Orthodox Churches in Russia and Ukraine celebrate the feast of the New Martyrs and Confessors on the Sunday nearest 7 February (New Style) or 25 January (Old Style).

The date was chosen because 7 February was the date on which date Metropolitan Vladimir of Kiev was martyred under Bolshevik rule following the October Revolution. He was the first bishop to be tortured and murdered by the Communists at the time of the Russian Revolution.

Metropolitan Vladimir was born Basil Nikephorovich Bogoyavlensky in Tambov on 1 January 1848, the son of a priest who was later murdered. The young Basil graduated from the Theological Academy in Kiev in 1874, and after his wife and child died in 1886, he entered Kozlov monastery in Tambov and was given the name Vladimir.

He was consecrated Bishop of Staraya Rus in 1888, became Bishop of Samara in 1891, and Archbishop of Kartalin and Kahetin. He became Metropolitan of Moscow and Kolomna in 1898, and held that post for 15 years, and was known for his compassion for the poor, for widows and for orphans, his interest in the education of children.

Metropolitan Vladimir was Metropolitan of Petrograd or St Petersburg, then the Russian capital, from 1912 to 1915. But, because he disapproved of Rasputin, Metropolitan Vladimir fell out of favour with the Tsar and was transferred to Kiev.

After the October Revolution at the end of 1917, the civil war reached Kiev in January 1918. Churches and monasteries were attacked and damaged, the Kiev Caves Lavra was seized, and monks were stripped and beaten. At 6:30 on the night of 25 January (7 February), five armed soldiers and a sailor came looking for Metropolitan Vladimir. The 70-year-old archbishop was tortured and choked in his bedroom with the chain of his cross.

He was then driven from the monastery to a place of execution. After praying for a short time and asking forgiveness for his sins, Metropolitan Vladimir blessed his executioners, saying, ‘May God forgive you.’ Then several rifle shots were heard.

The All-Russian Church Council was meeting in Moscow when word came of Metropolitan Vladimir’s murder. The council decided that 25 January (7 February), the day of his death, would be set aside for the commemoration of all martyrs and confessors killed by the Soviet authorities as the New Martyrs and Confessors.

Priests and bishops of the Russian Orthodox Church have been preaching for decades about the sufferings of these new martyrs and confessors murdered by the Russian authorities, and churches have been named in their honour.

They are remembered for resisting totalitarian rule in Russia, although the Russian Orthodox Church seems to be unaware of the irony of this commemoration today or of the fact that the date was chosen because of the Russian murder of the Metropolitan of Kiev in Ukraine.

At the beginning of the war in Ukraine, a number of Russian theologians wrote a ‘Declaration on the “Russian World” Doctrine’, although they softened their wording at the last moment. They used the term ‘a kind of Orthodox ethno-phyletic fundamentalism,’ but avoided using the word heresy. Ecumenical Patriarch Bartholomew has criticised the Russian Orthodox Church in a similar way.

‘Isaiah prophesied rightly about you hypocrites’ (Mark 7: 6) … the Prophets Isaiah and Jeremiah in a stained-glass window in Limerick (Photograph: Patrick Comerford)

Mark 7: 1-13 (NRSVA):

1 Now when the Pharisees and some of the scribes who had come from Jerusalem gathered around him, 2 they noticed that some of his disciples were eating with defiled hands, that is, without washing them. 3 (For the Pharisees, and all the Jews, do not eat unless they thoroughly wash their hands, thus observing the tradition of the elders; 4 and they do not eat anything from the market unless they wash it; and there are also many other traditions that they observe, the washing of cups, pots, and bronze kettles.) 5 So the Pharisees and the scribes asked him, ‘Why do your disciples not live according to the tradition of the elders, but eat with defiled hands?’ 6 He said to them, ‘Isaiah prophesied rightly about you hypocrites, as it is written,

“This people honours me with their lips,
but their hearts are far from me;
7 in vain do they worship me,
teaching human precepts as doctrines.”

8 You abandon the commandment of God and hold to human tradition.’

9 Then he said to them, ‘You have a fine way of rejecting the commandment of God in order to keep your tradition! 10 For Moses said, “Honour your father and your mother”; and, “Whoever speaks evil of father or mother must surely die.” 11 But you say that if anyone tells father or mother, “Whatever support you might have had from me is Corban” (that is, an offering to God)— 12 then you no longer permit doing anything for a father or mother, 13 thus making void the word of God through your tradition that you have handed on. And you do many things like this.’

An icon of the ‘New Martyrs and Confessors’ (Photograph: Patrick Comerford)

USPG Prayer Diary:

The theme in the USPG Prayer Diary this week is ‘Christianity in Pakistan.’ This theme was introduced on Sunday by Nathan Olsen.

The USPG Prayer Diary today invites us to pray in these words:

Let us pray for the people of Pakistan in the aftermath of devastating floods. May we show solidarity through our giving and stand alongside them in our thoughts and prayers.

Yesterday’s Reflection

Continued Tomorrow

The Grand Duchess Elizabeth Fyodorovna (fourth from left) The ten martyrs of the 20th century above the West Door of Westminster Abbey (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

14 January 2023

Anglicans in Helsinki find
‘an opportunity to put faith
into practice, an opportunity
to show love and compassion’

The Revd Tuomas Mäkipää (left), the Chaplain at Saint Nicholas, Helsinki, with Father Heikki Huttunen of Holy Trinity Orthodox Church (Photograph: Patrick Comerford, 2023)

Amber Jackson from the diocese communications team in the Diocese of Europe and Patrick Comerford from USPG are visiting Anglican chaplaincies in Hungary and Finland to see how they are supporting Ukrainian refugees with funding from the joint Ukraine appeal.

In Helsinki, Patrick Comerford met the Revd Revd Tuomas Mäkipää, chaplain of Saint Nicholas’s, and heard how Anglicans in the Finnish capital are responding to the Ukrainian crisis


Patrick Comerford

During my visit to Finland last week to see the response of the churches to the crisis in Ukraine, I was introduced to members of the Anglican congregation in Helsinki by the Revd Tuomas Mäkipää, chaplain of Saint Nicholas’s congregation in the Finnish capital.

Saint Nicholas’s is a diverse and inclusive community, with people of many cultures, ages and nationalities joining together in worship and friendship. The services are in English and follow the liturgy of the Church of England, accompanied by choral music led by the music director and choir.

With assistance from the Anglican mission agency USPG (United Society Partners in the Gospel) and the Anglican Diocese in Europe, the small Anglican congregation in Helsinki is making a significant response to the needs of Ukrainian refugees.

The Revd Tuomas Mäkipää has been the Chaplain at Saint Nicholas since 2011. Originally from Pello in Finland, he is married to Suvi Mäkipää, and they are the parents of four children.

He was ordained deacon in 2005 and priest in 2010, and was the first Finnish Lutheran ordained in the Church of England under the Porvoo Agreement. He is a member of the Church of England General Synod and chairs the House of Clergy of the Diocesan Synod of the Diocese in Europe. He is the Area Dean for Finland in the Diocese in Europe.

Saint Nicholas’s Chaplaincy supports the work of Vallila Centre through grants from USPG and the Diocese in Europe (Photograph: Patrick Comerford, 2023)

Over coffee near the harbour in Helsinki, the Revd Tuomas Mäkipää spoke of how a grant from USPG and the Diocese in Europe is helping to support Ukrainian refugees.

Since the beginning of the Russian invasion of Ukraine, there has been a steady flow of refugees from Ukraine to Finland. Many have seen some of the worst horrors of war. They are unable to travel by their own means and have no relatives or friends in Finland. Although the Finnish government has been active in its response, many refugees are still without money and are living in reception centres or as guests in private homes.

He recalls how Saint Nicholas’s Chaplaincy has been monitoring the situation carefully from the outset and shared information about where refugees could access help. It also supports the Vallila Centre, founded by the Ukrainian Association in Finland, with collections to provide refugees with food, clothes, basic hygiene products and advice.

The Vallila volunteers are working at full capacity, and the chaplaincy recognised the centre could do more if it had a full-time co-ordinator. He contacted USPG and a generous grant from USPG and the Diocese in Europe has enabled this. The chaplaincy is now hoping to support the centre to make the transition from being a ‘first response unit’ to a place that can offer long-term help.

He does not know when the present phase of the crisis is going to end or how it may change. But he emphasises the need to speak of hope and reconciliation. ‘Finish society needs to be more flexible and dynamic,’ he tells me.

Anja Haltia is a churchwarden as Saint Nicholas. ‘In Finland, so often we try to solve problems with money,’ she says. But the crisis has brought unexpected gifts to the fore in the congregation. ‘It is important to find God in the little things you do,’ she says.

Sarah Tahvanainen, a former RE teacher in England who studied theology at Trinity Hall, Cambridge, is the Administrator of Saint Nicholas. She sees the present crisis as ‘a gifted time’ and ‘an opportunity to put faith into practice, an opportunity to show love and compassion. It’s faith in action.’

‘People’s generosity inspires others,’ says Tuomas. He says the latest experience has transformed the mission and outlook of his church in Helsinki, and they are starting to learn the impact of what they are doing.

Saint Nicholas is based at Mikael Agricola Church in central Helsinki

The Anglican chaplaincy serves the greater Helsinki area and is an inclusive community of word and sacrament. It is part of the Diocese in Europe and under the Porvoo Agreement it works closely with the Evangelical Lutheran Church of Finland.

Saint Nicholas is based at Mikael Agricola Church in central Helsinki and is the ‘mother congregation’ of the Anglican Chaplaincy in Finland, led by the chaplain, the Revd Tuomas Mäkipää. Anglican services in English are also held in three other cities: Espoo, Tampere and Turku. Together we belong to the Church of England’s Diocese in Europe.

The Ukrainian crisis is only the latest crisis created by events in neighbouring Russia to shape the Anglican presence in Finland over the past century.

‘We’ve been here before,’ says Tuomas Mäkipää. ‘We want to help.’

The first recorded Anglican service in Finland took place 100 years ago in 1923, although it is possible that services were held before then. Records show the Anglican chaplain in St Petersburg making occasional visits to Helsinki to minister to English residents in the years before the Russian Revolution in 1917.

The Anglican Church in Finland and the Chaplaincy of Saint Nicholas in Helsinki were formed by people who fled from Saint Petersburg during the Russian Revolution. They settled first in Viipuri or Vyborg, but were then forced to flee further west again during the Winter War and stayed in Helsinki.

After the Russian Revolution, the chaplain at Moscow moved to Helsinki, where he was appointed to serve the British Legation. The Legation ceased to employ the chaplain in 1921, and after that chaplains were supported by voluntary contributions. At times, the chaplains in Helsinki also had pastoral responsibility for Anglicans in Russia, Estonia, Mongolia and China.

The first chaplain in Helsinki, the Revd Frank William North (1871-1925), had been chaplain in Moscow and St Petersburg and was arrested and interrogated by the Bolsheviks during the revolutionary period. He returned to Helsinki as chaplain, but died suddenly in 1925.

His successor, the Revd Clement H Jones, was the Anglican chaplain both before (1925-1936) and after (1954-1956). Other Anglican chaplains in Helsinki included Henry Isherwood (1951-1954), who later became Assistant Bishop in Diocese of Gibraltar, John Richard Satterthwaite (1956-1957), later Bishop of the Diocese in Europe, and the Revd Rupert Robert James Moreton (1998-2011), who has also served in the Church of Ireland.

The cross and church plate used at Saint Nicholas’s, Helsinki are originally from the English Church in St Petersburg. During the Russian Revolution, the cross was shipped for safe-keeping to the British Embassy in Beijing and later to the British Embassy in Ankara, before arriving in Helsinki in the early 1980s.

In Helsinki in the past, the Eucharist was celebrated in the chaplain’s personal flat, and also in a chapel beside Helsinki Lutheran Cathedral. Today, the congregation of Saint Nicholas’s worships at Mikael Agricola Church, a Lutheran church in the Punavuori district of Helsinki. The church was designed by Lars Sonck and built in 1933-1935. It is named after Mikael Agricola (1510-1557), a 16th century Bishop of Turku. He translated the New Testament into Finnish, produced the prayer book and hymns for the Church of Finland, and is often called the ‘father of literary Finnish.’

The Sung Eucharist is celebrated on Sundays at 10 am. There is a vibrant Sunday School and youth group that meet regularly on Sunday mornings and help to lead the monthly all-age services. Other services include monthly All-Age Services and Evensongs.

Mikael Agricola Church in central Helsinki, where Saint Nicholas’s is the ‘mother congregation’ of the Anglican Chaplaincy in Finland (Photograph: Wikipedia/CCL)

12 January 2023

‘We are the closest church
to these Ukrainians, and we
should be the first to open
our arms to welcome them’

Father Heikki Huttunen celebrates the Liturgy in Finnish and Church Slavonic in Holy Trinity Church in Helsinki (Photograph: Patrick Comerford, 2023)

Patrick Comerford

Amber Jackson from the diocese communications team in the Diocese of Europe and Patrick Comerford from USPG are visiting Anglican chaplaincies in Hungary and Finland to see how they are supporting Ukrainian refugees with funding from the joint Ukraine appeal.

In Helsinki, Patrick Comerford spoke to Father Heikki Huttunen about the refugees arriving in Helsinki and how the Orthodox Church of Finland is responding to the crisis


There is a popular story about the origins of the Orthodox Church in Ukraine, Russia and Belarus. It is said that when Vladimir, Prince of Kyiv, was still a pagan at the end of the tenth century, he sent envoys out to discover what the true religion was and to advise him on which religion should become the state religion.

The envoys first visited the Muslim Bulgars of the Volga, but found no joy among them ‘but mournfulness and a great smell.’ In Germany and Rome, they found the worship and liturgy was without beauty. But when the envoys from Kyiv reached Byzantium, they were so dazzled by the splendour of the liturgy in the great church of Aghia Sophia they instantly decided that Orthodoxy should be the faith of their people.

‘We knew not whether we were on heaven or on earth, for surely there is no such splendour or beauty anywhere upon earth. We cannot describe it to you: only this we know, that God dwells there among humans, and that their service surpasses the worship of all other places. For we cannot forget that beauty.’

The story may be part of the myths of building national identity. But it shows too how Orthodox identity shares many common traditions among the people of Russia and Ukraine, and in neighbouring Finland.

Holy Trinity Church is the oldest Orthodox church in central Helsinki (Photograph: Patrick Comerford, 2023)

Inside Holy Trinity Church in central Helsinki, Father Heikki Huttunen celebrates the Liturgy with the same splendour and beauty that the emissaries from Kyiv, but a relaxed and warm simplicity that make the church a place of welcome for refugees and asylum seekers.

The languages he uses in the liturgy include Finnish, Church Slavonic and Russian, which reflect the diversity of his people and the recent conflicts that are redefining their identities.

Holy Trinity Church is the oldest Orthodox church in central Helsinki. In size, it is almost dwarfed by the large Lutheran cathedral next-door, with its majestic domes and steps looking down onto the harbour. Helsinki Cathedral is the city’s major landmark and Finland’s most recognisable building. It is in the heart of the area that includes Senate Square, the Presidential Palace and a collection of major academic and historical buildings.

Both the Evangelical Lutheran Church of Finland and the Orthodox Church of Finland have a special position in Finnish law, and their historic churches standing side-by-side each – Helsinki Cathedral and Holy Trinity Church – were designed in the 1820s by the same architect, Carl Ludvig Engel.

Although the Orthodox Church of Finland is small in numbers – with about 58,000 members – the Orthodox presence in Finland dates back to the early 12th century, and shares its roots in those stories of the emissaries sent from Kyiv to Constantinople.

Father Heikki Huttunen in Holy Trinity Church … his church in Helsinki includes many Russian and Ukrainian refugee families (Photograph: Patrick Comerford, 2023)

As Father Heikki Huttunen celebrated the Liturgy in Finnish and Church Slavonic in Holy Trinity Church this week, I noticed how he named the Patriarch of Constantinople in his prayers, but not for the Patriarch of Moscow.

After centuries of Swedish rule, Finland became the autonomous Grand Duchy of Finland within the Russian Empire in 1808, and Helsinki was declared the capital in 1812. Russian civil servants, merchants and soldiers moved to Helsinki in large numbers and the czar supported their efforts to build their own church. Alexander I decreed in 1814 that 15 per cent of the salt import tax was to be used to build two churches in the city, one Lutheran and one Orthodox.

In the early period of Russian rule, the parish consisted mainly of Russians living in the Helsinki region. Over the years, however, the parish has changed and the majority of members today speak Finnish, although 15 per cent of members speak Russian as their mother tongue.

Many families at Holy Trinity Church have roots in Russia or have Russian-speaking ancestors. But many also remember how Finland was divided in the aftermath of World II, with many parts of Karelia, with their towns and people, churches and parishes, forced to become part of the Soviet Union.

Orthodox numbers in Finland were boosted in the 1990s with the migration of many people from the former Soviet Union, and now the children and grandchildren of that generation of migrants are in their 30s and make up about half the parish.

Finland shares a 1,300 km border with Russia. The crisis in Ukraine has put an effective end to Russian tourism in Finland, but has also brought a large number of Russian and Ukrainian refugees to Helsinki. Many of the people fleeing Russia have been forced to leave because of the changes in Russian society or for fear of being conscripted.

But, as Father Heikki reminds me, Finland has always been a country of refugees and of the children of immigrants.

He has worked with the World Council of Church in Geneva and the European Conference of Churches in Brussels, and is a former Secretary General of the Ecumenical Council of Finland. He speaks fluent Finnish, Swedish, English, Russian, French, Spanish and Estonian, reflecting the diversity of his parish and parishioners.

On a Sunday morning, more than half the congregation comes from a refugee background, and 25% or a quarter of them can be Ukrainians. ‘We are the closest church to these Ukrainians, and we should be the first to open our arms to welcome them.’

The Russians and Ukrainians in the church show compassion and understanding for each other, Father Heikki says. The Russians are shocked that they cannot return to visit their grandparents. They cannot pay their rents, and they cannot even communicate by main since all postal links were cut off. These Russian speakers include people from Russian-speaking parts of Ukraine that were occupied by Russian troops in the first weeks of the conflict.

He estimates that about 30% of the Russians in his church have relatives in Ukraine, while 40% of the Ukrainians have close family relatives in Russia. Many of the Ukrainians are hoping they can go back to western or central Ukrainians when Spring comes. But the future is uncertain for those who have fled east or south Ukraine, where whole towns and cities have been destroyed.

He thinks one-third of the refugees may remain in Finland. But he also expects more newcomers when the war enters new phases in the coming months.

Uspenski Cathedral is the main cathedral of the Orthodox Church of Finland (Photograph: Patrick Comerford, 2023)

Soon after the conflict broke out, Archbishop Leo Makkonen of Helsinki and All Finland accused the Russian Orthodox Church of standing by the state leadership to bless the war and to present it as a legitimate ‘holy war’.

‘Now is the high time for the Church in Russia to realise that it has gone astray,’ Archbishop Leo said. ‘I appeal directly to the Patriarch of Moscow, Kirill: Remember the promises you have made before God as a bishop and patriarch. They must be accounted for before the Almighty.’

‘For Christ’s sake, wake up and condemn this evil,’ he implored. ‘Use your influence to promote peace. Do your best to end this war. I pray that humility and wisdom from God will guide you.’

A short walk from Holy Trinity Church and Helsinki’s Lutheran Cathedral, Uspenski Cathedral is the main cathedral of the Orthodox Church of Finland. It is dedicated to the Dormition of the Theotokos or the Virgin Mary. Uspenski Cathedral was built above the harbour in 1862-1868 by the architects Aleksey Gornostayev and Ivan Varnek.

The consecration of Holy Trinity Church on 26 August 1827 marks the formal beginning of the Finnish Orthodox Church. But the Church became autonomous and self-governing in 1923 when it gained its independence from the Russian Orthodox Church.

The Finnish Orthodox Church is preparing to celebrate the centenary of its separate identity next year. The majority of parishes are not big enough to meet some of the basic and simple needs of the new arrivals. But Father Heikki hopes the church can find a priest to work full-time with the refugees.

‘For Christ’s sake, wake up and condemn this evil’ … Archbishop Leo Makkonen of Helsinki and All Finland (Photograph: Patrick Comerford, 2023)