The Skoptsy and Skoptic Syndrome

NOTE: Skoptic Syndrome is derived from the name and castration practices of the Russian Skoptsy sect (or cult).

The Skoptsy distorted two of the most abused, misused, and misunderstood scriptural passages in the history of Christianity:

  1. For there are some eunuchs, which were so born from their mother’s womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it. (Matthew 19:12)
  2. Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. Matthew 18:8-9)

Since the time they were written, the above passages have led to the creation of many sects and heresies, as well as countless unnecessary self-amputations and castrations.

Kondratii Selivanov (aka,  Christ; aka Peter III)
Kondratii Selivanov (aka, Christ; aka Peter III)

THE SKOPTSY

The Skoptsy were Russian Christians who split in the 18th century from a group called the “People of God” – came from the Khlysts. Executing Christ’s commandments lead followers to castration, which was called “baptism of fire” and “bleaching”. The founders of this movement were Andrey Ivanov Blokhin and (or Trofimov (Selivanov). The Skoptsy were persecuted by the imperial government and later by the Soviet Union, but enjoyed substantial growth before fading into obscurity by the mid-20th century.

They believed that after the expulsion from the Garden of Eden, Adam and Eve had the halves of the forbidden fruit grafted onto their bodies forming testicles and breasts. Thus, the removal of these sexual organs restored the Skoptsy to the pristine state before the Original Sin.

creation-of-adam-and-eve-st-paraskevi-greek-orthodox-shrine-church-greenlawn

First came the “lesser seal” which was the removal of the testicles for men and the amputation of the nipples for women.  The second stage of the initiation, or “great seal”, followed two years later and involved the removal of the male penis and for women the total removal of the breast and labia minora, and sometimes removal of the labia majora and clitoris.  Once followers had the second seal they would be able to mount “the white horse of the Apocalypse” and escape the flames of hell.

The Christian gender ideology understands women’s nature as weakness and vice and consequently some women were subjected to a third, and extremely painful, purification which involved cutting a triangle of flesh in the chest muscle.

All of these mutilations represented the five wounds of Christ.

Devices for emasculating.
Devices for emasculating.

Men who did the “greater seal” used a cow-horn when urinating. The castrations were done without anaesthetic and using primitive tools such as a hatchet or scissors.

The Skoptsy maintained that they were fulfilling Christ’s counsel of perfection in Matthew 19:12 and 18:8-9.

The Skoptsy were millenarians, and believed that the Messiah would not come until the Skoptsy numbered 144,000 (Rev. 14:1-4). The Skoptsy may have had as many as 100,000 followers in the early 20th century.  After the Bolshevik Revolution of 1917 genital mutilation was suppressed under the new penal code.  Communism did not tolerate superstition and by the 1950’s they had faded into obscurity.

The first mass castrations were committed in 1770-1771.  As a result of “Skoptsy Process” (1772), Blokhin was sent to eternal servitude. Kondraty Trifonov escaped and was caught in 1774 then exiled to Siberia.

In popular literature, Fyodor Dostoevsky mentions Skoptsy tenants in a boarding house in the book, The Idiot,. Dostoevsky also mentions Skoptsy in the 1872 novel, Demons.

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SKOPTIC SYNDROME

Skoptic syndrome is a condition in which a person is preoccupied with or engages in genital self-mutilation (e.g. castration, penectomy). The definition of skoptic syndrome is a gender dysphoria found under the DSM IV section 302.6: Gender Identity Disorder Not Otherwise Specified.

Skoptic syndrome can sometimes be motivated by intense sexual guilt, in which the genitals become identified as the source of the guilt-inducing sexual desire. This leads to desire for removal of or damage to the genitals.

In most sufferers, mutilation will begin on a small (almost harmless) scale immediately before the onset of puberty (usually about 12-14). By the late teens it is common for the self-harm to become more extreme, integrated with masturbation routines, and dependent on arousal.

In adulthood, some individuals seek castration from an “underground cutter” (an unqualified person with enough knowledge to perform the surgery in the home), or from a professional urologist.

Female birth-control pills such as Cyproterone Acetate (Brand name: Androcur) or Depo-Provera can be used to block the effect of androgens on the body, thereby cutting testosterone production and causing atrophy of the testicles. This method is often favoured by prospective eunuchs and their supporters as a first step, because it is largely reversible and non-invasive.

http://en.wikipedia.org/wiki/Skoptic_syndrome

Skoptsy1

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Indulgences in the history of the Greek Church [Updated] (Sergei Govorun, 2004)

NOTE: The following article is taken from the Russian Orthodox online magazine, Pravoslavie, 2004:

Indulgence handwritten by Theophanes III, Patriarch of Jerusalem (1608–1644)
Indulgence handwritten by Theophanes III, Patriarch of Jerusalem (1608–1644)

In the 16th—18th centuries the Greek Church, even though limited in its contacts with the outer world to the borders of the Ottoman Empire, came under a great influence of Western Christianity—greater than did the Russian Church. Here Catholic propaganda worked more effectively, especially with the foundation in 1622 of the Sacred Congregation of the Propaganda of the Faith, for both Greek scholars and theologians had increasing contacts with the West and most of them studied there. These and other factors led to the Greek Church in great part undergoing a Western metamorphosis, according to the expression of Father George Florowsky.

The Sacred Congregation for the Propagation of the Faith was founded by Pope Gregory XV on 22 June 1622 to regulate ecclesiastical affairs in the so-called "missionary countries."
The Sacred Congregation for the Propagation of the Faith was founded by Pope Gregory XV on 22 June 1622 to regulate ecclesiastical affairs in the so-called “missionary countries.”

One of the manifestations of such a metamorphosis was the introduction of the sale of Christian indulgences into the practice of the Greek Church.[1]. These were real indulgences: certificates which absolved from sins, which anyone could obtain, often for a specified sum of money. The absolution granted by these papers, according to Christos Yannaras, had no connection with any participation of the faithful in the Mystery of Penance, nor in the Mystery of the Eucharist.[2]

An 18th-century absolution certificate granted by the Patriarch of Jerusalem and sold by Greek monks in Wallachia (History Museum, Bucharest)
An 18th-century absolution certificate granted by the Patriarch of Jerusalem and sold by Greek monks in Wallachia (History Museum, Bucharest)

It’s hard to determine when indulgences began to be used among Greeks living under the Turkish yoke. They were widespread enough in the 16th-century. At the beginning of the 18th century, the Patriarch of Jerusalem, Dositheus Notaras, writes of indulgences as of a well-known and ancient tradition. “We have the custom and ancient tradition, which is known to all, that the most holy Patriarchs would give the people of the Church a certificate for the absolution of their sins.(Sinhorohartion)”.[3]

The Patriarch of Jerusalem, Dositheus Notaras, writes of indulgences as of a well-known and ancient tradition.
The Patriarch of Jerusalem, Dositheus Notaras, writes of indulgences as of a well-known and ancient tradition.
Indulgence of Patriarch Dositheos of Jerusalem
Indulgence of Dositheos II, Patriarch of Jerusalem (1669–1707)

The practice of issuing indulgences, having existed at first unofficially, got its official confirmation at the Constantinople Council of 1727. That Council was called in response to increasing Latin propaganda, spreading mainly in Syria, Mesopotamia, Palestine, and Egypt, and it was also the continuation of the Constantinople Council of 1722.[4] That Council published “The Confession of Faith”[5], the text of which was compiled by the Patriarch of Jerusalem Chrysanthus (+ 1731), and was signed by these patriarchs: Paisius II of Constantinople, Sylvester of Antioch, and Chrysanthus of Jerusalem, as well as hierarchs located at that time in Constantinople and participating in the Council.

Crysanthus, Patriarch of Jerusalem. Indulgences were made "official" at the Constantinople Council of 1727.
Crysanthus, Patriarch of Jerusalem. Indulgences were made “official” at the Constantinople Council of 1727.
Indulgence of Patriarch Chrysanthos Notaras of Jerusalem
Indulgence of Chrysanthos Notaras, Patriarch of Jerusalem (1707–1731)

Thus, in the 13th clause of the document it is said: “The power of the forgiveness of sins, which is termed by the Eastern Church of Christ “Absolution Certificates” when given in writing, but by the Latins “Indulgences,” is given to the Holy Church by Christ. These Absolution Certificates are issued in the whole Catholic Church by the Four most holy Patriarchs: Constantinople, Alexandria, Antioch, and Jerusalem.”[6]

Συγχωροχάρτι του πατριάρχη Ιερουσαλήμ Αβράμιου με κυριλλικούς χαρακτήρες
Indulgence of Abraham II, Patriarch of Jerusaelm (1775–1787) in Cyrillic letters.

As is seen in both selections, from Patriarch Dositheus and from the Constantinopolitan Council, the issuance of indulgences was bound up with the power of the Orthodox Patriarchs. The attribution to the Patriarchs (and only to them, as may be seen in the text of the “Confession”) of the power to forgive sins and to issue special certificates were distorted rudiments of the old institution of the Pentarchy, which was formulated after the fourth Ecumenical Council and indubitably underwent a crisis in the epoch of Turkish government and the spread of Latin influence. In the consciousness of the Greeks of that era, who had by that time become quite used to thinking in western stereotypes, the power of the Orthodox patriarchs was in large associated with the power of the Roman Pope.

Indulgence of St. Gerasimus II (Palladas) Patriarch of Alexandria (1688–1710)
Indulgence of St. Gerasimus II (Palladas) Patriarch of Alexandria (1688–1710)

In their polemic with Latinity, the Greeks didn’t cast doubts so much on the phenomenon of indulgences, but rather on the Roman Popes ascribing exclusively to themselves this right to forgive sins Thus, in the 13th clause of the council’s Confession, it is said, “to say, then, that the power to issue (indulgences) is possessed only by the Roman Pope is a plain lie.[7]

Indulgence of the ecumenical patriarchate, in the year 1831
Indulgence of the ecumenical patriarchate, in the year 1831

It’s remarkable that even such a theologian and expert on the canonical tradition of the Church as Venerable Nicodemus of the Holy Mountain not only did not oppose, but participated in the practice of indulgences. Thus, in his letter to Paisius, Bishop of Stagonas, who at that time was living in Constantinople, dated April 1806, he asks him to get an Absolution Certificate at the Patriarchate for a “living” monastic, also named Nicodemus, and send it to him. He promises him that he would send the money necessary to purchase the certificate as soon as he knows how much it would cost.[8]

St. Nikodemos the Hagiorite did not oppose, but participated in the practice of indulgences.
St. Nikodemos the Hagiorite did not oppose, but participated in the practice of indulgences.

Indulgences as a means of enrichment were condemned at the Council of Constantinople in the year 1838. That Council, like the Council of the year 1727, was devoted to the extermination of Latin dogmas and usages. Its main theme was the Unia. An Encyclical, published by the Council, was signed by the Patriarch of Constantinople, Gregory VI and the Patriarch of Jerusalem, Athanasius and also eleven hierarchs of the Constantinopolitan Synod. The text was likewise sent to the absent Patriarchs, Hierotheus of Alexandria and Methodius of Antioch.[9]

Patriarch of Constantinople, Gregory VI.
Patriarch of Constantinople, Gregory VI.

In the 9th clause of the encyclical, the “horrid and unheard-of evil usage, originating in arrogance, by which the bishops of Rome employ the most holy most sacred, and most awesome articles of belief of the sacred Christian Faith as a means to raise money” is condemned.[10] The only thing addressed by this condemnation is the taking of money for the forgiveness of sins, even if only in Jubilee years. The existence of indulgences per se, once again, is not met with a needed theological evaluation by a Council. Likewise, in that Encyclical, the Greek Church’s practice, analogous to that condemned by the Council, is neither mentioned nor condemned. In addition, it was difficult even for Council decisions to eliminate a practice so popularly rooted. That this practice was popularly rooted is shown by the fact that “Absolution Certificates” lasted in Greece until the middle of the twentieth century.[11]

Indulgence of the 20th century
Recent Indulgence of the 20th century.

[1] There is a special study relating to this by Philip Ilios: Sygkhorokhartia: The History, Athens, vol. 1 (1983) pp. 35-84, vol. 3 (1985), pp. 3-44. See likewise Chr. Yannaras, Orthodoxia kai Dysi sti Neoteri Ellada (Orthodoxy and the West in the Greece of most recent times).

[2] Christos Yannaras. Op. cit. 31996, p. 150

[3] A. Papadopoulos-Kerameus, Symvolai eis tin istorian tis arkhiepiskopis tou orous Sina (Towards a History of the Archbishopric of Sinan). Saint Petersburg, 1908. p. 133.

[4] For the text of the Encyclical published by the Council of 1722, see I. Karmiris: Ta Dogmatika kai Symvolika mnimeia tis Orthodoxou Katholikis Ekklisias (The Dogmatic and Symbolic Monuments of the Orthodox Catholic Church) Graz, Austria, 21968, pp. 822-859

[5] I. Karmiris. Op. cit. 21968, pp. 861-870

[6] I. Karmiris. Op.cit, 21968, pp.867-868.

[7] I. Karmiris. Op.cit. 21968, p. 868

[8] Philip Ilios: Sygchorochartia // Ta istorika, Athens. Vol. 3 (1985), 22-23.

[9] Its text was published in: I. Karmiris. op. cit., pp. 894-902.

[10] I. Karmiris. Op. cit. p. 898.

[11] So, for example, Philip Ilios produces an indulgence dated 1955.

This is the first printed edition indulgences from the Constantinople Patriarchate
This is the first printed edition indulgences from the Constantinople Patriarchate