→1935-1946: Reintegration: Updated two links to oca.org.
'''The ROCOR and the OCA''' have a complicated history of cooperation, rivalry, and sometimes outright hostility. These two [[jurisdiction]]s, the '''[[Russian Orthodox Church Outside Russia]]''' (ROCOR) and the '''[[Orthodox Church in America]]''' (OCA), both have their origins in the [[Church of Russia]] (a.k.a. the ''Moscow Patriarchate'' or ''MP''), and their histories as clearly distinct and identifiable entities both stem from the Bolshevik Revolution in Russia in the early 20th century.
In examining this history, other names are used for the pre-1970 OCA, the ''Russian Orthodox Greek Catholic Church in America'' (its official name) and the ''Metropolia'' (its common name). The ROCOR is also referred to as the ''Karlovtsy Synod'' (from its seminal formations in Serbia) or simply ''the Synod'', the ''Russian Orthodox Church Abroad'', or ''ROCA''.
==Prologue: Contrasts and Stereotypes==
Numerous stereotypes exist regarding the ROCOR and the OCA. The ROCOR is monarchist ("white"), while the OCA is associated with Russian Communism ("red"). The OCA is modernist, but the ROCOR is traditionalist. The ROCOR is "Great Russian," while the OCA is "Little Russian." These stereotypes have their origins in the history of Russian Orthodoxy in the West, a history which
is, like much of the history of the Russians, complex and often sad.
The beginnings of the OCA and the ROCOR as distinct from the Church of Russia are in the early 20th century Soviet takeover of the Russian state. When the monarchy in Russia fell and the Church of Russia began being persecuted, a group of Russian [[bishop]]s fled from northern Russia, joining with some in the southern portion of the country and organizing themselves via meetings in Constantinople and Serbia. These came to be known as the Russian Orthodox Church Outside Russia.
[[Image:John Maximovitch.jpg|right|thumb|150px|St. [[John Maximovitch]]]]
ROCOR historian Fr. Alexey Young, in his history of the ROCOR, writes: "In the early 1920s, the American Church came under the jurisdiction of the Administration Abroad, which took an active administrative role in overseeing its American 'branch'—particularly on disciplinary questions such as divorce and the establishment of a new See in Alaska" (Young, p. 33). Young then writes that Platon was appointed by the Church Abroad as the leader in North America, but unbeknownst to his fellows in the Synod, "was at the same time seeking official appointment directly from Patriarch Tikhon himself. When the Patriarch refused to interfere in the decision of the Church Abroad, saying he 'did not wish to go over their heads,' Platon suddenly produced an ''ukaz'', allegedly from Tikhon, appointing him as sole and independent head of the Church in America" (ibid.). Young continues, writing, that at first the ROCOR synod accepted the decree in good faith, but its authenticity was called severely into question when in 1924 "an actual decree from the Patriarch in Moscow deposed Platon 'for having engaged in public acts of counter-revolution directed against the Soviet government'" (ibid.). An American court also ruled subsequently that the ''ukaz'' produced by Platon was a forgery. "To deal with this embarrassment, Platon convoked the Detroit ''Sobor'' in April of the same year, with the purpose of declaring the Russian Church in America 'temporarily autonomous'—that is, free of ''both'' Moscow and Karlovci" (ibid.). This sobor is listed in the archives of the OCA as the "4th All-American Sobor."
In 1926 in Karlovtsy, the ROCOR bishops met together. Platon was present and asked to renounce the "temporary autonomy" that had been proclaimed by his council in 1924. Upon his refusal, the assembled bishops condemned the Detroit sobor as "extremely dangerous and harmful for the interests of the Russian Church in America" (quoted in Young, p. 34). Platon responded with another sobor in America in January of 1927 which labelled the ROCOR as "uncanonical." One of Platon's bishops, Apollinary (
Koshevoi), dissented, proclaiming his loyalty to the ROCOR, and was expelled from the Metropolia.
That the Metropolia was part of the ROCOR during this period is attested to by St. [[John Maximovitch]] in his reference to the 1926 split: "Notwithstanding the departure from the Church Abroad — and, one may say, from the Russian Church altogether — of Metropolitans Evlogy and Platon with their followers, the Russian Orthdox [''sic''] Church Outside of Russia remains the free part of the Russian Church."[http://www.orthodoxinfo.com/ecumenism/roca_history.aspx]
===1926-1934: The Way Apart===
[[Image:Theophilus Pashkovsky.jpg|right|thumb|150px|Metr. [[Theophilus (Pashkovsky) of San Francisco|Theophilus (Pashkovsky)]]]]
However, on the OCA website in the section regarding the 6th All-American Sobor of 1937 in New York, the claim is made that the ROCOR actually was made part of the Metropolia, confirming a 1935 agreement made in Serbia between the Metropolia's primate and the ROCOR synod:
:Moreover, Metropolitan THEOPHILUS had traveled to Serbia where, under the leadership of the Serbian Patriarch, an agreement was signed by the leading hierarchs of the Russian Orthodox Church Outside of Russia (ROCOR) along with other exiled Russian hierarchs throughout the world forging a peaceful coexistence. Under this agreement, the American Church was to retain her administrative autonomy while maintaining close relations with the ROCOR Synod and being accountable to it only in matters of faith. The parallel jurisdictions of the Metropolia and ROCOR were thus eliminated and the four ROCOR hierarchs in North America along with their clergy and parishes were integrated into the Metropolia. The vote of the Sixth Sobor on this loose affiliation with the ROCOR was as follows: 105 for, 9 against, 122 abstentions. The large number of abstentions reveals that there was much apprehension on this issue at the council. However, in approving the matter, the council delegates showed respect and obedience to Metropolitan THEOPHILUS' primatial leadership.[http://
www.oca.org/ doc- aas- 06- synopsis.asp?SID=8]
The website then goes on to describe this "integration" as merely a "loose affiliation," which seems to contradict the notion that the two bodies were truly integrated, eliminating "parallel jurisdictions" and making the Metropolia accountable to the ROCOR in matters of faith. On another portion of the website, regarding the 7th All-American Sobor in 1946, the relationship then being severed with the ROCOR is described as having been a "temporary arrangement"[http://
www.oca.org/ doc- aas- 07- synopsis.asp?SID=8].
The nature of the association between the Metropolia and the ROCOR is characterized quite differently by ROCOR writers:
At the same time that the [[Church of Russia]] was about to declare the autocephaly of the Metropolia, it announced that it was going to begin communing [[Roman Catholic Church|Roman Catholics]]. Vladimir Moss, a former ROCOR layman, writes in his ''[http://uk.geocities.com/guildfordian2002/History/OrthodoxChurch20thCenturyP1.htm The Orthodox Church in the Twentieth Century]'':
:...in October, 1969, Metropolitan Nicodemus gave communion to Catholic students in the Russicum in Rome. This was followed, on December 16, by a decision of the Russian Holy Synod to give permission to Orthodox clergy to administer the sacraments to Old Believers and Catholics... The decision of the Moscow Patriarchate to give communion to Catholics put the other Russian jurisdiction in North America, the Metropolia, into a difficult position; for in the early 1960s the Metropolia (a body in schism from the ROCA since 1946) had been, through Fathers John Meyendorff and Alexander Schmemann, among the most conservative participants in the ecumenical movement.[http://uk.geocities.com/guildfordian2002/History/OrthodoxChurch20thCenturyP3.htm]
He further writes that the autocephaly about to be received from Moscow was part of a secret deal between the Metropolia and Moscow, and that the price of the Metropolia's autocephaly was to be the newly revitalized [[Church of Japan]]:
As the ROCOR protested the action of the Moscow Patriarchate, the OCA began distributing reports regarding the ROCOR denying that the Metropolia had ever been a part of it, that the ROCOR was "uncanonical," and that it should be avoided by OCA faithful. The OCA was joined in this effort by Abp. [[Iakovos (Coucouzis) of America|Iakovos (Coucouzis)]] of the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]], whose [[ecumenism|ecumenical]] activities in the 1960s and 1970s had seen the departure of some of his scandalized clergy to the Church Abroad, including the whole of [[Holy Transfiguration Monastery (Brookline, Massachusetts)|Holy Transfiguration Monastery]] in Brookline, Massachusetts. Up to that point, the Greek Archdiocese had been in [[full communion]] with the ROCOR.
[[Image:St Basil Simpson.jpg|right|thumb|200px|St. Basil the Great Russian Orthodox Church (Simpson, PA), which has been in the [[Church of Russia|MP]], the [[OCA]], and the [[ROCOR]].]]
==Early 1980s: The OCA Calendar Schism==
In 1982, Bishop [[Herman (Swaiko) of Washington and New York|Herman (Swaiko) of Philadelphia]], the OCA's bishop for Eastern Pennsylvania, decreed that all of his parishes would begin using the [[Revised Julian Calendar]]. Some were already using it, but others had been using the [[Julian Calendar]] steadily up to that point.
==2001-present: Warming of Relations==
[[Image:Bishops Peter and Nikolai.jpg|right|thumb|250px|Bishops [[Peter (Loukianoff) of Cleveland|Peter]] ([[ROCOR]]) and [[Nikolai (Soraich) of Sitka
and Anchorage|Nikolai]] ([[OCA]]) greet one another at an OCA episcopal consecration service in May 2005.]]Since the election of Metropolitan [[Laurus (Skurla) of New York]] as First Hierarch of the ROCOR and that body's subsequent ongoing rapprochement with Moscow, signs have appeared of better relations between the OCA and ROCOR. Seminarians studying at OCA seminaries have attended retreats at the ROCOR's [[Holy Trinity Orthodox Seminary (Jordanville, New York)]], and ROCOR seminarians have also participated in [[OISM]] events at OCA seminaries. The first member of the OCA to study at Holy Trinity Seminary, Vitaly Efimenkov, graduated in 2002. It is also worth noting that several graduates of Holy Trinity Seminary, upon recieving their Bachelor of Theology, went on to recieve Masters Degrees from [[St. Vladimir's Orthodox Theological Seminary (Crestwood, New York)|St. Vladimir's Seminary]]. The most recent graduate of both Holy Trinity and St. Vladimir's is Andrei Psarev, instructor of Russian Church History at Holy Trinity .
==Timeline of Parish and Monastery Transfers==
| St. Stephen (Old Forge, PA)
*FitzGerald, Thomas E. ''The Orthodox Church''. Westport, CT: Praeger Publishers, 1998.
*Lebedeff, Fr. Alexander. [http://www.orthodoxinfo.com/general/amer_jur.aspx Orthodox Jurisdictions in America]
*Liberovsky, Alexis. [http://
www.oca.org/ doc- aas- 04- synopsis.asp?SID=8 Synopsis of the 4th All-American Sobor] (1924)*Liberovsky, Alexis. [http:// www.oca.org/ doc- aas- 05- synopsis.asp?SID=8 Synopsis of the 5th All-American Sobor] (1934)*Liberovsky, Alexis. [http:// www.oca.org/ doc- aas- 06- synopsis.asp?SID=8 Synopsis of the 6th All-American Sobor] (1937)*Liberovsky, Alexis. [http:// www.oca.org/ doc- aas- 07- synopsis.asp?SID=8 Synopsis of the 7th All-American Sobor] (1946)*Liberovsky, Alexis. [http:// www.oca.org/ DOC- AAC- 05- synopsis.asp?SID=12 Synopsis of the 5th All-American Council] (1977)*Matusiak, Fr. John. [http:// www.oca.org/ QA.asp?ID=49&SID=3 Q&A: OCA and ROCOR] *Matusiak, Fr. John. [http:// www.oca.org/ QA.asp?ID=50&SID=3 Q&A: Russian Orthodox Church in America]
*Maximovitch, St. John. [http://www.orthodoxinfo.com/ecumenism/roca_history.aspx History of the Russian Orthodox Church Abroad] (from ''The Orthodox Word'', 1971)
*Moss, Vladimir. [http://uk.geocities.com/guildfordian2002/History/OrthodoxChurch20thCenturyP1.htm ''The Orthodox Church in the Twentieth Century'']
*[[Andrew Phillips|Phillips, Fr. Andrew]]. [http://www.orthodoxengland.btinternet.co.uk/ruedaru.htm The Last Days of Rue Daru?], 2005
*Rodzianko, M. [http://www.monasterypress.com/anonftp/pub/Rocatruth.pdf ''The Truth About the Russian Church Abroad''], 1954 (tr. 1975)
*Stokoe, Mark and Kishkovsky, Fr. Leonid. [http://
www.oca.org/ MVorthchristiansnamericaTOC.asp?SID=1 ''Orthodox Christians in North America 1794 - 1994'']
*Surrency, Archim. Serafim. ''The Quest for Orthodox Church Unity in America'', 1973
*Woerl, Michael. [http://www.orthodoxinfo.com/ecumenism/bookrev_woerl.aspx Book Review: A History of the Orthodox Church in America (1917-1934)]
www.oca.org/ QA.asp?ID=49&SID=3 Q&A: OCA and ROCOR]*[http:// www.oca.org/ QA. asp?ID=50&SID=3 Q&A: Russian Orthodox Church in America]
*[http://www.orthodoxinfo.com/general/amer_jur.aspx Orthodox Jurisdictions in America], by Fr. Alexander Lebedeff
*[http://www.russianorthodoxchurch.ws/english/pages/history/briefhistory.html A Brief History of the Russian Orthodox Church Outside of Russia, 1922-1972], by Protopriest Sergii Shchukin