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Volume 15, No. 4

Letter to the Editor

A friend gave me the print copy of your Spring 2007 Report, and I am so impressed that am sending in for a three-year subscription. I have made three trips to Ukraine, two to Belarus, and one to St. Petersburg (short-term mission outreaches and business teaching). On each trip talk to missionaries and church leaders in the respective countries, trying to gain more personal knowledge about the Orthodox Church and the relationships between it, the government, and the Protestant church movement. None, however, have given me the insight into what is happening in former Soviet Union churches like this issue has. Several talked around some of the points presented; others were frustrated at recent events and gave personal observations about the coming changes. But none gave the perspective your Report does. Thank you, and I look forward to receiving the next volume. The information will be invaluable and a great source of information for the short-term mission team members we send.

Richard Watson

Eastern European Medical Team

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Volume 15, No. 4

Foster Care in Ukraine

Naomi Ludeman Smith

Sergei and Valya Sobko, from the Zolotonosha District of Ukraine, are unusually progressive thinkers in their church. They have a deep desire to help orphaned children, especially those who, when they turn 18, are usually on their own with no one to guide or support them. These orphan graduates have no help in pursuing an education and no support group. One of the outcomes of this situation is the serious problem of sex trafficking of desperate and directionless young women.

 Church Support for Foster Care

After talking about this Ukrainian need with an American couple, Paul and Linda Wicklund, the Sobkos began to explore the idea of a foster home. The social service model of foster care is a known entity in the United States, but it is not well known in Ukraine. With support from Calvary Baptist Church, a Baptist General Conference congregation nears. Paul, Minnesota, the Sobkos traveled to these. – Sergei in 1993 and Valya in 1999 - to explore various ways foster homes are structured and supported. Upon returning to their church in Ukraine, they looked for ways that foster care might be adapted to the Ukrainian cultural context. With financial help from the Shepherd’s Foundation, headed by Paul and Linda Wicklund, the Sobkos established the first foster home in their region. Sergei Sobko, in turn, founded foster care agency, New Hope, using his working relationship with nearby Kropivna Orphanage to place, to date, 12 teenage girls and boys with six church families in Cherkassy and Zolotonosha, Ukraine. While the children are placed in specific homes, the entire church actually helps support them, serving as an extended family for the foster children.

Joys and Sorrows

Over the years of their foster care ministry Sergei and Valya Sobko have recognized the importance of a loving Christian home and education for their foster children. They have experienced the joy of orphans given a new chance in life by means of a safe and loving environment. Several of their foster children have learned English well enough to serve as translators for American ministry teams and several attend university. At the same time, they hold out hope and continue to love other foster children who have not always made the best decisions in their young lives. Like other caring foster parents, Sergei and Valya experience pain when their charges follow a destructive lifestyle. In addition, biological parents who have lost their parental rights sometimes reenter their children’s lives in ways that disrupt rather than help them.

 The foster care facilitated by the Sobkosis serving as a prototype for the Ukrainian government as it becomes better able to support foster homes for an increasing number of needy children. The introduction of foster care in Ukraine illustrates the church’s role in creatively addressing a national need. It also provides amiable means for Western partners to encourage and support Ukrainians in their efforts to save and sustain their nation’s richest resource, their children. F

Naomi Ludeman Smith is associate professor of general studies, Bethel University, St. Paul, Minnesota

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Volume 15, No. 4

An Open Door to Russian Prisons

Jeff Thompson

Editor’s Note: The first portion of this article appeared in the previous issue of the East-West

Church & Ministry Report 15 (Summer 2007):5-7.

A Critical Conference

In October 1994, Colonel [Alexander Nikolayevich] Dolgich, [director of Russian youth prisons], advised me, “There is an important meeting next week. The Ministry of Interior and the Orthodox Church are going to be exploring cooperation. I would like you to speak about our cooperation and your work. General Sheriayev is the moderator. You have met him before. Just tell him I sent you.”

The general was the colonel’s immediate boss. I arrived at the conference, which was being co-sponsored by Chuck Colson’s Prison Fellowship, on a chilly overcast day and wondered what I was supposed to do. Was I to just walk into the conference and tell the general I was to speak? At the morning break, I approached General Sheriayev. I had met him only briefly at that meeting in Moscow with Chairman Kalinin

Two years earlier. He shook my hand warmly as he greeted me. “Excuse me, sir,” I said, but Alexander Nikolayevich asked me to speak to you. He felt that I should speak at the conference about the official cooperation that has existed between East European Outreach (EEO) and the Ministry of the Interior (MVD) for the last two and-a-half years. He said you would understand.”Sheriayev looked perplexed. “I am sorry, Mr. Thompson, but we have a schedule. The time is already filled up.” He stared at the schedule in his hand and said, “We must get started, but see me at the lunch break. Maybe I can find a little time. “I sat down and listened as each speaker spoke of what might be possible in the future. Some gave excellent theories on prison rehabilitation. Others spoke of their desire to help prisoners. None had any real experience in Russia. At lunch, I found General Sheriayev. “Jeff, though you are not on the schedule, I will shorten the afternoon break and can give you 4 to 5minutes at 3:45. Okay? I am sorry but that is all I can do.” While the general was apologetic, he was firm. It was a difficult situation, and I felt uncomfortable. I wondered what was happening behind the scenes.

 “We now will have a special guest from America, not on the schedule, who will report tours of his work in prisons,” Sheriayev announced. He glanced at me and held up four fingers, as if today four minutes. I understood that it was my turn to give a very brief report, and it had better be good, both for the sake of our future ministry, and for the relationship of Colonel Dolgich with his superior.

 Nervously, I looked at the crowd of 200people, mostly Russian military officers and Orthodox priests clothed in flowing black robes. I introduced myself as the director of Eastern European Outreach from southern California, and proceeded to list our accomplishments in the prisons up to that date. I noted the number of 40-foot shipping containers with bulk food supplies we had distributed; the number of Bibles and Christian literature we had given to prisoners; and the number of meetings and spiritual seminars held. I also praised Colonel Dolgich and General Sheriayev for their cooperation and effort to assist our ministry. I closed referring to, “our joint agreement, an annual protocol that we have as a partnership already in its third year with the Ministry of the Interior. Thank you, General Sheriayev, for these few minutes to share this report. “As I stepped down from the podium, several hands shot up with questions. The general asked me to stay. “With what church are you affiliated?” a priest asked. I knew the religious questions would be a minefield, and I asked the Lord for wisdom, “None in particular, we are an independent mission organization supported by many different churches.”

“Why don’t you give your support to our church and allow us to distribute it? After all, these prisoners are Russian. ”Because our partnership is with the MVD and they have requested us to work with them.” I answered. General Sheriayev beamed and then asked me a question. “How many prisons have you been to, Jeff?”

“Our teams have been to 38 prisons so far, and we have a team visiting prisons in the Tula regionals we speak. I have personally been to about 30prisons,” I added.

 The questions kept coming, and I spent another 20 minutes elaborating on our official cooperation. The people in the room were stunned. The realization was sinking in that the MVD was serious about spiritual transformation in its prisons. The Orthodox priests clearly were not happy that a Western, non-Russian Orthodox organization had such access to the prison system. The staff from Prison Fellowship was shocked as Well. As I stepped down, the general winked tame, then shook my hand.

 The Prospect of Restrictions

In the mid-1990s the Duma, influenced by the Russian Orthodox Church, was proposing new law on religion. By the summer of 1995,details emerged that this law was designed to restrict missionary work. The Orthodox Church was alarmed at the number of new churches being planted by foreign missionaries and wanted to protect its “sheep” by restricting the influx of new religions. New cults and pagan groups had made the news with their strange rituals, and this information was enough to cause the Duma, under the heavy influence of the Orthodox

Church, to protect the Russian people from the evils of “non-Orthodox” religions. My relationship with Colonel Dolgich was still strong and together we had already planned the itineraries for EEO prison teams. Now, however, he could do nothing to help since it was out of his hands. “Jeff,” he said, “everything may be

cancelled. I cannot help you. I cannot give the final approval. General Sheriayev is on vacation, so you must meet tomorrow with General Orlov.”“But Alexander Nikolayevich, this new law hasn’t even been voted on yet. There is no new law. It is simply a proposal. We have an agreement.” My protest seemed in vain. The MVD was very sensitive to the changing political situation, and if the Orthodox Church was going to win this battle, the MVD did not want to be found on the wrong side.

 By the summer of 1995, the Russian Orthodox Church felt it was under a well-funded attack by religious groups from the West. It saw various new private ministry activities as a monolithic invasion. American evangelists were now on television, school teachers were attending CoMission meetings arranged by Campus Crusade for Christ and others, and EEO was helping extensively in the prison system. New Bible-believing churches were being planted and pastored by non-Russian speaking foreigners and were advertising their presence on radio and in newspapers.

 The next day, as our summer teams were literally in the air, which meant over 50 people would be arriving that afternoon, I prayed while riding in the taxi to the Moscow headquarters of the MVD. I nervously walked down the bare hallway and down the stairs to the executive offices reserved for generals. As I was seated in General Orlov’s office, I remembered that we had met on a few previous occasions. The general shook my hand, and without smiling, pointed tithe chair across from his desk. “What can I do for you?” he asked.

 I sensed this meeting was to be all business. There were no “How is life in California?” type questions. “General Orlov, thank you for seeing me today. Alexander Nikolayevich instructed that I should see you regarding our cooperation agreement with the MVD, which was approved by Chairman Kalinin. We have teams arriving today with itineraries already planned under our agreement with the MVD, and I want to be sure there will not be any problems.”

“We are the police,” Orlov said, “and if this law is passed we must enforce the law. That is our job. We cannot break the law on behalf of our agreement.”

“Yes, sir. However, the law has not been passed yet, and our teams are not acting solely as missionaries, but as partners in our agreement. I believe we will be within the law.” I said. He looked at me and thought for a moment. I felt as if the Lord had given me just the right words today.

“Okay, I agree, but we cannot guarantee the future of the agreement until we see this new law,” General Orlov said. “Anyway, we know you, and since we have worked together well for several years, everything should be okay.” I stood up. “Thank you, sir.” We shook hands and our ten-minute meeting was over. I thanked the Lord under my breath.

 To Siberia and the Russian Far East

With the approval and help of Colonel Dolgich, we planned a journey across Siberia to distribute libraries of Christian books and videos to youth prisons. Our group of four, with two translators, carried 4,000 pounds of books. From15 August to 14 September 1995 we became pack mules, carrying, loading, unloading, and distributing books, but we also experienced real joy in preaching the Gospel in this remote part of the world. It was truly an epic journey across Siberia and the Russian Far East.

 We had our first prison outreach atAngarskaya, near Irkutsk and Lake Baikal. Prison camp officials were friendly and hospitable. Some 350 boys aged 12 to 20 filled the darkened auditorium. Pastor Bob Clay camp, an EEO board member, played the guitar and sang. After the message 90 percent of the boys stood and prayed to receive Jesus. They all stood in threadbare blue cotton uniforms with shaved heads and tattoos and prayed in unison, asking for forgiveness for their sins. The prison officials were both amazed and proud of their boys.

 We gave the prison a complete library of500 books including Bibles, New Testaments, study books, biographies, and an assortment of Christian videos in Russian, such as “The Crosland the Switchblade.” A local church group taught a Bible class in this prison and provided follow-up with the boys.

 Inhumane Conditions

In Chita, prison barracks built before the Bolshevik Revolution were surrounded by 12-foot walls, barbed wire, and guard towers. An officer told us that the prison was extremely overcrowded. “Moscow won’t do anything about it,” he said matter-of-factly. “Come with me.”

 Our destination was the high security section of the prison. Iron doors slammed behind us in the corridor. One guard struggled with the key to open one of the windowless steel doors. The men’s groaning’s could be heard through the door.

 The guard succeeded, allowing a little fresh air into the cell. We were not prepared for the sight. On the far wall, the cell window was boarded up. Prisoners had broken the wood and the lucky ones, or appropriately, the strongest ones, were able to get close enough to stick their face next to the opening for a breath of fresh air.  Seventy men occupied 300 square feet of space, a little like stuffing 70 people into a kitchen. Men leaned on one another because there was no room to lie down in this cell that was built for 12 people.

 A bucket for human waste stood in the corner. The stench was nauseating. The men, wearing underwear or ragged shorts, just stared at us with empty eyes. One prisoner told us to tell people what conditions were like, because it was against the law to treat people as they were being treated. We gave out some literature and talked a little about the reality of God. One older man said, “I don’t believe in God.

 My father was put in prison during the revolution. I received ten years in prison under Stalin for my father’s crimes. I remember Christians in prison during those years. They always shared their parcels and letters with the rest of us. They should never have been put in prison.”

Our trip included stops at Birobidjan, Kharbarovsk, Vladivostok, Sakhalin Island, and the peninsula of Kamchatka. Sometimes the reception by prison officials was warm, but at other times it was chilly. Nevertheless, after we announced we had an official agreement with the Ministry of Interior signed by Chairman Kalinin, General Sheriayev, and Colonel Dolgich, we always received cooperation.

On several occasions, we learned of local Russian or American missionaries who visited the prison camps. It was great to know that follow-up teaching was available and our visit was not the prisoners’ only exposure to Christianity. Everyone was impressed with the variety of books and we felt certain that they would be put to good use.

 The Open Door Narrows, Then Closes

By summer 1996, one could sense the political climate was changing in Russia. Each year it became increasingly more difficult for Colonel Dolgich to push through our joint agreement. He made sure that I made appearances at birthday parties for Generals Sheriayev and Orlov, and that gave appropriate gifts to each. Each agreement had to be signed by Chairman Kalinin. Colonel Dolgich refused invitations to the United States to visit prisons. Prison Fellowship, however, brought Chairman Kalinin over a few times to meet White House dignitaries and others.

 This, I believe, also indirectly helped our ministry to continue in the prisons, as Kalinin remained very positive about our ministry and that of Prison Fellowship. Where EEO was active teaching and preaching inside the prisons, Prison Fellowship worked on a political level. It also encouraged greater cooperation between the Orthodox Church and the Ministry of Interior. This was, of course, the purpose for their co- sponsoring the October 1994 conference where I spoke. I could see the proverbial handwriting on the wall. The Russian Orthodox Church was asserting its power, and it did not want Evangelicals on the religious scene. Our agreement lasted through the end of 1998, long after other Western groups were no longer welcome in Russian prisons.

Today, Pastor Sergei Danielenko, our EEO representative in Moscow, sits on the board of council set up by Prison Fellowship to coordinate the ministry of churches and religious groups working in prisons. Pastor Sergei, himself anex-prisoner, has helped establish 34 rehabilitation centers for ex-prisoners who have confessed Christ as their Savior, but have nowhere to go when released from prison. Our prison ministry has changed, and Russian national pastors and workers now do most of the outreach. Ironically, most of them are prisoners whose lives have changed and who have found purpose by returning to prisons top reach the Gospel. Generous EEO sponsors support these men as they visit prisons providing Bibles, Christian literature, and other supplies. Instill personally minister in Russian prisons, but its no longer on the same scale as during the days when we had an official agreement. F

Jeff Thompson is executive director of East European Outreach, Murrieta, California(www.eeo.org).

Edited excerpt reprinted with permission from Jeff Thompson, Leavingthe American Sector (Hemet, CA: Theatron

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Volume 15, No. 4

The Russian YMCA Press: Preserver and Patron of Russian Orthodox Culture

Matt Miller

Editor’s note: The first half of this article was published in the previous issue of the East-West Church & Ministry Report 15 (Summer 2007): 2-4.

By 1939, the Russian YMCA Press in Paris served as the principle publisher of philosophical and religious books in the Russian language, with274 titles to its credit. Unfortunately, World War Interrupted publication and European distribution. The 1940s brought additional trials to the Press with the deaths of its two chief authors: Sergei Bulgakov in 1944 and Nikolai Berdyaev in 1948.With Paul Anderson supervising all American YMCA work in Europe, D. A. Lowrie served as director of the Press from 1947 to 1955.

 In 1946, the Press began sending copies of all its published works to the Russian Orthodox Church in the Soviet Union. A small number of copies were sent to the Patriarchate or one of the leading bishops for use in theologicalschools.1 After the war, the Press also published the complete works of Dostoevsky – at a time when they were not available in the USSR. In addition, the Press expanded its publication of contemporary fiction, including the works of A.Akhmatova, M. Tsvetaeva, A. Platonov, and V.Voinovich.2

New Leadership; New Facilities

By 1955 the YMCA Press had published126,342 copies of 400 titles.3 Nevertheless, the current editor, Nikita Struve, appointed in 1955,had to weather a difficult time of transition. By1955, Americans responsible for the Russian work did not share an appreciation for the religious-philosophical approach of the Press; for them, this emphasis seemed alien and irrelevant. With Lowry’s retirement, and recognizing the changed circumstances, Anderson oversaw the disengagement process of the Y’s International Committee from its Russian work in Paris. In1955, he arranged the transfer of ownership of the YMCA Press to the Russian Student Christian Movement (RSCM), at which point the Association’s Paris office closed. Anderson apparently worked very carefully to cover every detail of the transition, especially issues concerning finances and support personnel.4 For decades Anderson was the strongest connection between the American YMCA and the publishing house.

 According to Struve, Anderson’s death in1985 severed the strongest personal link that had existed between the two organizations.5When in 1961 the YMCA Press acquired a new facility, including a bookshop, on rue-deal-Montagne-Sainte-Genevieve in Paris, a newer for the Press began.6 A variety of readers frequented the Paris bookshop, including students of a Catholic college in Rome where priests were trained for undercover religious work in theUSSR.7 Metropolitan Nikolai, Exarch for Western Europe for the Moscow Patriarch, and Bishop Nikodim, head of the Foreign Office of the Moscow Patriarchate, visited the bookstore and purchased many books. Anderson commented, “This is evidence of the interest of the Moscow Patriarchate in our publications. They do not get [to] publish theological or other religious works in [the] U.S.S.R., except for the monthly Journal and the [Almanac].”8Interest in YMCA Press publications grew inside the USSR during the 1960s. Sources inside the country reported that 500 copies of Vasily Zenkovsky’s History of Russian Philosophy, published by the Press, were mimeographed and distributed to the intellectual leaders of the Russian Orthodox Church and some members of the Academy of Sciences. Joel Nystrom of the YMCA interpreted this event as “part and parcel of the struggle within the Soviet Union to turn Russian culture into creative Christian channels.”9

 Alexander Solzhenitsyn

The Press received a great deal of publicity in the late 1960s and 1970s because of the publication of several works by Aleksandr Solzhenitsyn. In 1968 it published the first full-length Russian edition of his novel CancerWard.10 Then in 1973 it published Solzhenitsyn’s Arkhipelag Gulag, which for the first time brought the publishing house worldwide attention. In a few weeks the Press sold 50,000 copies of Gulag – a record for Russian émigré publishing.

 The release of Gulag generated controversy around the globe. Journalist David Renwick has noted, “In Europe, and especially in France, the publication of ‘Gulag’ and [Solzhenitsyn’s] exile in 1974 immediately changed the intellectual landscape. Suddenly, a generation who had grownup under the spell of Jean-Paul Sartre’s brand of leftism and a powerful Stalinist Communist Party now turned to the avatar of anti-Communism.”11

Although the YMCA Press published Solzhenitsyn’s bitter attacks on the Soviet Union, Anderson consistently downplayed the Y’s political goals: As regards political stance, from the beginning we have taken the line that is expressed in the United Nations Declaration of Human Rights, which even the Soviet government has accepted. Consequently, where we do have quarrel is that the Soviet Government in practice denies the exercise of many of these rights, and the Communist Party, especially in the provinces, blatantly says that it rejects them and persecutes those who claim them. We only up to its constitution and law on matters of religion and free expression of ideas.12

 In his autobiography, Solzhenitsyn referred this YMCA publishers as “selfless.”13 When he first met Paul Anderson, he exclaimed, “Otets IMKI![Father of the YMCA Press!].”14 On 9 April 1975,the Nobel laureate, on a visit to the YMCA Press office in Paris, gave Anderson a book with the inscription, “To Paul Anderson with thanks and respect, remembering how much he has done for Russian culture.” Anderson commented, “Thistles in with the whole and express purpose of the world-wide YMCA movement – Christianculture.”15

 The Press also supported Solzhenitsyn in a less obvious manner. By publishing the writingsof Berdyaev and Bulgakov, the Press indirectlyinspired Solzhenitsyn to continue their critiqueof materialism and atheism. In 1974, the Presspublished Iz pod glyb [From Under the Rubble],a collection of essays by Solzhenitsyn and others,which stressed the need for a moral and ethicalrevolution in Soviet Russia. From Under the Rubble followed the path of Landmarks and Out of the Depths, for the philosophical positions and literary forms of the 1974 publication followed the models of the earlier collections.16 These essays called for a return to the ideas held by Berdyaev and Bulgakov.In 1980, Press director Nikita Struve commented on the developments of the 1960s and1970s: “For all the previous years of emigration, the activity of the publishing house was forced tibia monologue. Now it is becoming a dialogue, a cooperation in the moral recovery of thecountry.”17 And in 1990 Struve observed: For almost 70 years the YMCA Press stood almost alone in guarding Russian culture.

 Today, when the emancipation of Russia is beginning, it will become one of its centers, equally with domestic publishing houses. Ina common work of grandfathers, fathers, and grandsons, here, abroad, and there, in Russia, the YMCA Press, looking back, not without justifiable pride in the long path it has traveled, is ready to continue its service to the Russian word and to Russian Orthodox theological and church culture.18

 The Press Returns to Russia

The Press was able to openly return to Russiain 1990. On 17 September, an exhibition opened at the Library of Foreign Literature in Moscow: “70 Years of the Publishing House YMCA Press:1920-1990.” This event allowed Struve to enter the USSR for the first time. The following spring, in March 1991, a Leningrad exhibition featured the Press. At this event, Dmitri Sergeevich Likhachev (1906-1999), the literary scholar who was considered by many to be the guardian of Russian culture, reflected positively on the significance of the authors whose books were published by the YMCA. Struve also shared with those attending about the men who founded the publishing house but had not lived to see it return to Russia. Struve noted in particular the contribution of YMCA leader John R. Mott to theproject.19

 From 1990 to 1992, with the support of Patriarch Aleksy II, the YMCA Press opened libraries in Moscow, St. Petersburg, Novosibirsk, Kyiv, Tver, Orel, Voronezh, and Stavropol; these libraries opened within large existing libraries and were open to the public. From 1990 to1992, the Press also developed a relationship with a Russian publisher, Russkii Put’, to reprint YMCA Press titles. In these first two years, the Press sold more than 150,000 books.20 The grand opening of the “Library-Foundation of Russian Abroad” took place in Moscow on 9 December1995. The founders of this new institution were the YMCA Press, the social foundation of Aleksandra Solzhenitsyn, and the city of Moscow.Solzhenitsyn, Struve, and Metropolitan Kirill of Smolensk all spoke at the event. In the first ten years of its work in Russia (1990-2000), the Press presented exhibitions of its books in 50 Russiancities.21

 A Summary of Accomplishments

American and Russian participants have emphasized the uniqueness and timeliness of their publishing venture. In 1955, Donald Lowrie concluded: Had not the YMCA Press existed, it is probable that many of these books would never even have been written. The knowledge that they could hope to have philosophical and theological works published provided a great incentive to thinkers in the Russian emigration, and hence important works were produced which otherwise might never have seen the light.22

 In addition, Anton Kartashev states: The creators of the YMCA Press, possessing the gift of freedom, did not stress one preconceived doctrine. They encountered the fact of the spiritual needs of the emigration, interpreting it with trust and good will. These were [YMCA] people of pre-revolutionary Russia, who were fluent in the Russian language, were interested in Russian culture, and shared the optimistic premonition of their leader, J. Mott, about the great Christian future of the Russian people. Here we name the Americans P. F. Anderson, E. I. MacNaughten,and L. I. Lowrie.

 The publication in 35 years of more than 250titles (approximately 600,000 volumes) of books, brochures, and periodical editions, serving the requirements of the two million (including America) in the Russian dispersion– this is at the very least a humanitarian and cultural virtue, which is worthy of a high moral prize. And the humble workers of the American YMCA subjectively, perhaps, do not seek more. But our Russian debt is to give them just recognition for their activity, which surpasses both their and our expectations.23

 The influence of the YMCA Press and its authors continues in Russia today. The return of the émigrés took longer than expected, but the hopes of the first generation were realized, at least in part, at the end of the 20th century. F

Matt Miller works in Moscow with the Evangelical Free Church and teaches at the Russian-American Christian University,Moscow.Edited excerpts published with permission from Matthew Lee Miller, “American Philanthropy Among Russians: The Work of the YMCA,1900-1940,” Ph.D. dissertation, University of Minnesota, 2006.

Notes:

1 Letter from Paul B. Anderson to John R. Mott, 19April 1951, 2. Corr. and Reports 1950-. Russian Work, Restricted, Publications, YMCA Press in Paris; letter from Paul B. Anderson to Harry Brunger, 1 September 1975, 2. Solzhenitsyn. YMCA of the USA, Anderson, Paul B., 3. KFYA.

2“YMCA-Press,” promotional sheet, [1975], 1-2.YMCA Press. YMCA of the USA, Anderson, Paul B., 1. KFYA.

3 Donald A. Lowrie, “Study of Russian Publishing Program,” 5 January 1955, 1. 1/55. France, Russian Work, 1954-1955, N. Goncharoff Research Project,1954-1955. KFYA.

4 A. V. Kartashev and N. A. Struve, 70 letizdatel’stva “YMCA-Press”: 1920-1990 (Paris:

YMCA Press, 1990), 25-27; Anderson, “A Brief History of the YMCA Press, 10-11; Paul B.Anderson, “Progress Report on Russian Work,”

19 October 1959, 1-3. Chekhov, 10-12/59. France, RSCM-YMCA Press 1957-1960, Chekhov Press1950s. KFYA.

5 Kartashev and Struve, 70 let, 33.

6 Ibid., 28-29.

7 “So Faith Endured . . .,” Newsweek, 24 October1960, Reprint, no page number given, M General1943-6. YMCA of the USA, Anderson, Paul B., 2.KFYA.

8 Memorandum from Paul B. Anderson to Millard F.Collins, Robert Frers, and others, 21 April1961. 1960-61. France, Russian Work, 1956-1968.KFYA.

9 Memorandum from Joel E. Nystrom to the members of the Executive Committee of the International Committee, YMCA’s, 4 February1965, 1-2. Correspondence (C-D). Paul B. Anderson, Correspondence 1964-65. KFYA.

10 Henry Raymont, “Russian Emigres Gain in Publishing,” The New York Times, 30 October 1968.Articles. Russian Work, Restricted, Publications,YMCA Press in Paris. KFYA.

11 David Remnick, “The Exile Returns,” The NewYorker, 14 February 1994, 73.

12 Letter from Anderson to Brunger, 1 September1975, 2.

13 Aleksandr Solzhenitsyn, The Oak and the Calf:Sketches of Literary Life in the Soviet Union(New York: Harper and Row Publishers, 1979),383. Solzhenitsyn describes the development of  his relationship with the YMCA Press in more detail in Aleksandr Solzhenitsyn, Invisible Allies(Washington: Counterpoint, 1995), 216, 218, 222-23, 229-30, 235, 245, 247-48.

14 Donald E. [Davis], “Paul B. Anderson (1894-1985),” Sobornost 8 (No. 1, 1986), 57.

15 Nicolas Zernov, “The Significance of the Russian Orthodox Diaspora and its Effect on the Christian West,” in The Orthodox Churches and the West, ed.Derek Baker (Oxford: Basil Blackwell, 1976), 326.

16 Max Hayward, introduction to From Under the Rubble by Alexander Solzhenitsyn et al. (Boston:Little, Brown, and Company, 1975), v-vii. For commentary on Iz pod glyb, see Marc Raeff, “Iz podglyb and the History of Russian Social Thought, “Russian Review 34 (1975): 476-88.

17 “IMKA-Press, 80-e gody (an interview with the director of the publishing house [Nikita Struve]by Vladimir Allo),”Russkaia mysl’, 11 September1980, No. 3325 (11 September 1980), 12.

18 Alexander Solzhenitsyn et al., From Under the Rubble, trans. Michael Scammel (Boston: Little, Brown, and Company, 1975), 40. For additional perspective on the role of the YMCA Press incatalyzing the preservation of Russian religious culture and promoting Orthodoxy in the West, sew. We idle, “The YMCA-Press in Paris ConnectsPast and Future,” The Orthodox Church, May 1976,4, 6.

19 Arkhimandrit Avgustin (Nikitin), Metodizm ipravoslavie (Saint Petersburg: Svetoch, 2001),163-64. See also Nikita Struve, “Retrieving the Lost(Interview with Nikita Struve),” interview by V.Semenko, Journal of the Moscow Patriarchate No.1 (1991), 34-45.

20 Viktor Moskvin, “YMCA-Press v gorodakh Rossii i Ukrainy,” Vestnik russkogo khristians kogodvizheniia 166:III (1992): 280-81. On the 1990Moscow exhibition see also: “Vystavka izdatel’stvaYMCA-Press v Moskve,” Vestnik russkogokhristianskogo dvizheniia 159:II (1990): 307-10.A later trip to Russia’s north is presented in Ioann Privalov, ed., “YMCA-Press” v Arkhangel’ske: Vstrechis N.A. Struve: lektsii, interv’iu, besedy (Archangelsk: Obshchina Khrama Sreteniia Gospodnia, 2002).

21 T. Emel’ianova, “10-letie ‘IMKA-Press’ v Rossii,”Vestnik russkogo khristianskogo dvizheniia 181:III

(2000): 266.

22 Lowrie, “Study of Russian Publishing Program,”1.

23 Kartashev and Struve, 70 let, 1, 6, 12-14.