Chapter 10: "Eternal Memory" for the Anathematized

Patriarch Kirill goes further than praising Sergius for capitulating to Soviet power. He performs liturgical honors for that power himself.

Some will say this is simply honoring the dead: a pastoral gesture, not a political statement. But the Church's own liturgical tradition draws a line that cannot be crossed.

A. What the Canons Teach

On the Sunday of Orthodoxy, the Church reads the Synodikon. For defenders of the faith, the people cry "Eternal Memory" three times. For heresies and their defenders, the Church answers "Anathema" three times. The Synodikon itself preserves the pattern: confession of the faith is followed by repeated acclamations of "Eternal Memory (3)," while violations of Church tradition receive "Anathema (3)."

The Council of Laodicea directly addressed venerating the "martyrs" of heretics:

No Christian shall forsake the martyrs of Christ, and turn to false martyrs, that is, to those of the heretics, or those who formerly were heretics; for they are aliens from God. Let those, therefore, who go after them, be anathema.

— Canon 34

The Ancient Epitome (a traditional canonical summary of the Laodicean canons): "Whoso honours an heretical pseudo-martyr let him be anathema."

The same Council forbade Orthodox Christians from attending the shrines or memorial sites of heretics for prayer or services:

The members of the Church are not allowed to meet in the cemeteries, nor attend the so-called martyries of any of the heretics, for prayer or service; but such as so do, if they be communicants, shall be excommunicated for a time; but if they repent and confess that they have sinned they shall be received.

— Canon 9

"Eternal Memory" and "Anathema" are liturgical opposites. For a patriarch to sing "Eternal Memory" for those the Church has anathematized is to invert the Synodikon itself.

The 1918 All-Russian Council's anathema against Soviet Power used the same liturgical formula the Church reserves for heretics: "Anathema." By placing the Bolshevik regime under this formula, the Council placed it in the same canonical category that Canons 9 and 34 of Laodicea address. And for a patriarch to perform liturgical services at the memorial sites of an anathematized regime is what Canon 9 forbids.

Canon 9's "martyries of heretics" are memorial shrines honoring those outside the Church; Soviet war memorials, adorned with the symbols of an anathematized regime, function as exactly such shrines.

Hieromartyr Daniel Sysoev, the missionary priest martyred in Moscow in 2009, identified what these symbols represent:

The USSR stained the majority of its citizens with the sin of idolatry. Millions of Soviet citizens violated the 2nd commandment and worshipped and served the creature instead of the Creator. This includes Lenin's corpse, and the eternal flame... and the cult of the next leader.

— Hieromartyr Daniel Sysoev

Sysoev called it plainly: the eternal flame is idolatry. And the leaders themselves? "Да, Сталин, как и Ленин и Троцкий — исчадья ада." ("Yes, Stalin, like Lenin and Trotsky, are spawn of hell.")

Thus, the witness is established. The Synodikon separates "Eternal Memory" from "Anathema." Canon 34 anathematizes those who honor heretical pseudo-martyrs. Canon 9 forbids attending heretical memorial sites for prayer or service. A martyred Russian priest called the eternal flame idolatry. Glorifying Sergianism and the KGB Church established that the 1918 All-Russian Council anathematized the Soviet regime, as Patriarch Tikhon himself confirmed.

On what basis can a patriarch perform liturgical services at the shrines of the anathematized?

B. The Pattern

On October 14, 2018, Patriarch Kirill visited the Victory Monument in Victory Square, Minsk, where he laid a wreath and offered the Holy Cross in veneration while clergy sang "Eternal Memory" for the fallen Soviet soldiers.

The Victory Monument is a 38-meter granite obelisk crowned with the Order of Victory, a Soviet military decoration featuring a ruby star with the Kremlin's Spasskaya Tower at its center. The monument's base displays bas-reliefs glorifying the Soviet Army and Belarusian Partisans, the Soviet state emblem (hammer and sickle), and an Eternal Flame.

Some may posit: “Well perhaps these are just memorials to war dead, not celebrations of Soviet ideology.” The hammer and sickle on the monument answers this objection. So does the liturgical formula Kirill's clergy intone at every ceremony: "Вечная память вождям и воинам" ("Eternal Memory to leaders and warriors"). The prayer commemorates "вождям" ("leaders"): the very leadership the 1918 Council anathematized.

In other words: if these were simply memorials to the dead, there would be no Soviet state emblems, no eternal flames, and no commemoration of "leaders."

Patriarch Kirill offered the Holy Cross at an eternal flame that Hieromartyr Daniel Sysoev called idolatry. He sang "Eternal Memory" for soldiers of a regime whose leaders Sysoev called "spawn of hell."

Nor was this an isolated incident.

Since becoming patriarch in 2009, Kirill has laid wreaths at the Tomb of the Unknown Soldier at the Kremlin Wall in Moscow at least 36 times, performing the ceremony two to three times per year on fixed dates: May 8 (eve of Victory Day), February 23 (Defender of the Fatherland Day), and June 22 (Day of Remembrance and Sorrow). At each ceremony, clergy intone "Вечная память" ("Eternal Memory") "to leaders and warriors who laid down their lives on the field of battle for faith and Fatherland." The Tomb features a Soviet-era Eternal Flame, lit in 1967.

The prayer formula is noteworthy: "for faith, Fatherland and people." Kirill's clergy insert "for faith" into what is fundamentally a state-military ceremony at an atheist-era monument. The Soviet soldiers being commemorated served a regime that destroyed faith itself.

To claim they died "for faith" at a monument built by the regime that closed churches, shot clergy, and filled concentration camps with monks is to rewrite history liturgically.

On the night of June 22, 2015, at 4:00 AM on the anniversary of the German invasion, Patriarch Kirill performed a full zaupokoinaya litiya (Orthodox memorial prayer service) inside the historical Nikolaevsky Garrison Cathedral at the Brest Fortress memorial complex, in memory of the defenders of Brest Fortress and all who fell in the Great Patriotic War. A zaupokoinaya litiya is not a wreath-laying or a moment of silence. It is a formal Orthodox liturgical service for the departed.

Thus, Patriarch Kirill performed the Church's prayer for the dead inside a Soviet war memorial complex.

He has repeated this pattern across multiple countries. At the Hall of Military Glory at Mamayev Kurgan in Volgograd (2014, 2021), "Eternal Memory" was sung for the fallen of Stalingrad. At the Piskaryovskoye Memorial Cemetery in St. Petersburg (2024), he prayed "Grant, O Lord, eternal rest in blessed repose" for those buried at the world's largest mass grave from World War II. At the "Malaya Zemlya" memorial in Novorossiysk (2014, 2017), clergy again intoned "Eternal Memory" with naval cadets and honor guards present.

Two locations are especially striking. In Warsaw, Poland (2012), he laid a wreath at a Soviet military cemetery inscribed "In memory of soldiers of the Red Army." In Chișinău, Moldova (2011), he performed the ceremony at the "Eternitate" Memorial, whose eternal flame was lit from Moscow's own military flame: a liturgical chain linking Kirill's prayers directly to the Soviet cult of the fallen.

Thus, this is a systematic, institutionalized liturgical practice spanning Kirill's entire patriarchate. It has been performed at monuments adorned with Soviet symbols, across at least four countries, with the full liturgical apparatus of the Orthodox Church deployed to commemorate those who served an anathematized regime.

The Verdict

Glorifying Sergianism and the KGB Church established the patristic witness against Sergianism and documented the 1918 anathema against Soviet Power. This chapter establishes that Patriarch Kirill performs the accommodation himself, liturgically: not once, but systematically.

The Synodikon of Orthodoxy reserves "Eternal Memory" for defenders of the faith and "Anathema" for heretics. Canon 34 of Laodicea anathematizes those who honor heretical pseudo-martyrs. Canon 9 forbids attending the memorial sites of heretics for prayer or service. Hieromartyr Daniel Sysoev called the eternal flame idolatry.

Kirill has performed liturgical services at Soviet memorial sites over 40 times. He has sung "Eternal Memory" for soldiers who served the anathematized regime. He has offered the Holy Cross at eternal flames that a martyred priest rightly called idolatrous. He has performed a full memorial prayer service inside a Soviet war memorial complex. And his clergy have inserted "for faith" into the commemoration of those who served a regime that murdered the faithful.

Before the 2007 reunification, ROCOR maintained a formal rite for receiving clergy from the Moscow Patriarchate. This reception service required them to repent specifically for "participating in the veneration of the 'eternal flame'" (Glorifying Sergianism and the KGB Church). ROCOR's bishops considered eternal flame veneration serious enough to require explicit repentance. Patriarch Kirill performs this veneration as patriarch repeatedly, annually, and with full liturgical solemnity.

On what basis can a Patriarch who sings "Eternal Memory" for the anathematized, who offers the Holy Cross at sites of Soviet idolatry, who performs the Church's prayers for the dead at monuments to a regime the Church condemned, be excused?