Vissarion
Sergey Anatolyevich Torop (born 14 January 1961), known as Vissarion, is a Russian religious figure who founded the Church of the Last Testament after declaring himself the reincarnation of Jesus Christ.[1][2] Born in Krasnodar to a family of atheist bricklayers, Torop served in the Soviet army and later worked as a traffic policeman in Minusinsk until a 1990 spiritual revelation prompted him to abandon his prior life and adopt the messianic identity.[3][4] In 1991, he established a communal settlement near Lake Tiberkul in Siberia's Krasnoyarsk region, dubbed the City of the Sun, where followers constructed an eco-village emphasizing self-sufficiency, vegetarianism, collectivism, and ecological principles derived from his multi-volume Last Testament.[5][6] The movement, blending Orthodox Christian elements with Buddhism, apocalypticism, and New Age spirituality, attracted several thousand adherents from Russia and abroad who renounced modern materialism for communal living under Vissarion's guidance.[4][7] Arrested in September 2020 alongside two deputies on charges of extremism, extortion, and inflicting physical and psychological harm, Torop was convicted by a Novosibirsk court in June 2025 and sentenced to 12 years in a maximum-security prison camp.[8][9][10] The case has sparked debate over religious freedom in Russia, with critics viewing the prosecution as part of broader state suppression of unconventional faiths, while authorities cited evidence of coercive practices including isolation, financial exploitation, and violence against dissenters within the community.[1][4]Early Life
Birth and Professional Background
Sergei Anatolyevich Torop was born on 14 January 1961 in Krasnodar, a city in southern Russia then part of the Soviet Union.[3][11] His father, Anatoly Torop, worked in construction.[11] Following compulsory military service in the Soviet Army at age 18, Torop moved to the Siberian town of Minusinsk in Krasnoyarsk Krai, where he took up employment as a traffic policeman.[3][2] He held this position until 1989, when widespread job cuts under perestroika reforms led to his dismissal amid the Soviet regime's unraveling.[2][12] The USSR's collapse in December 1991 plunged Russia into severe economic turmoil, with hyperinflation, mass unemployment, and shortages contributing to personal hardships for Torop, as for millions of others navigating the transition from state-controlled to market systems.[2][12]Initial Spiritual Influences
Sergei Torop's early spiritual orientation was shaped by the cultural and ideological shifts of late Soviet Russia, where nominal adherence to Russian Orthodox Christianity persisted amid state-enforced atheism. Growing up in this environment, Torop encountered Orthodox traditions through family and societal osmosis, though active practice was limited by repression. As perestroika reforms from 1985 onward relaxed censorship, a proliferation of esoteric literature, self-help seminars, and alternative spiritualities—including New Age philosophies and UFO-related speculations—entered public discourse, influencing many seeking meaning beyond communist ideology. Torop engaged with such trends by attending Moscow courses on psychological influence techniques, popular during this era of ideological vacuum.[13] Economic and social upheaval intensified these influences. Torop, employed as a traffic police officer since 1986, lost his job in 1989 amid perestroika's market disruptions and the unraveling Soviet economy, which foreshadowed widespread unemployment and instability in the early 1990s. This personal crisis, coupled with the regime's collapse, prompted Torop to pursue artistic endeavors and introspective pursuits, including intensive Bible study, as a response to existential disorientation.[12][14] By 1990, Torop self-reported a series of visions interpreted as divine communications, marking a pivotal rejection of institutionalized religion. These experiences led him to view Orthodox Christianity's doctrines as incomplete or erroneous, favoring instead a syncretic personal revelation that incorporated elements from his prior exposures, such as extraterrestrial oversight motifs drawn from contemporary UFO lore. While unverifiable, these self-described events aligned with broader post-perestroika patterns of spiritual experimentation amid societal breakdown, without reliance on supernatural validation.[12][14]Formation of the Church of the Last Testament
Revelation and Identity Adoption
In 1990, Sergey Torop, then a 29-year-old former traffic officer from Minusinsk, claimed to have undergone a profound spiritual awakening during which his "memory" of previous incarnations was restored, leading him to identify as the reincarnation of Jesus Christ.[1][15] He adopted the name Vissarion, derived from the Greek term meaning "life-giving" or "he who gives new life," which he stated was divinely bestowed upon him.[6] Torop described this event as a rebirth, asserting continuity with the historical Jesus while positioning himself as returned in a contemporary form to deliver updated revelations suited to the modern age.[2] Following this self-proclaimed revelation, Torop began publicly articulating his identity in Krasnoyarsk, initially convening small groups of followers in private apartments for discussions and teachings.[10] These early meetings, starting around 1990-1991, attracted a modest number of seekers amid the spiritual vacuum left by the Soviet Union's collapse, where he directly introduced himself as Christ reborn.[16] By 1991, these gatherings had formalized into the basis of what would become the Church of the Last Testament, though Torop emphasized his role not as founding a new religion but as fulfilling and extending prior divine missions.[10]Founding and Early Growth
Sergei Torop, who adopted the name Vissarion, established the Church of the Last Testament in 1991 in the Krasnoyarsk region of southern Siberia, shortly before the dissolution of the Soviet Union.[6][2] The organization emerged as a self-formed religious entity, initially attracting a core group of followers through public sermons and gatherings in urban and rural areas of the region.[2] The movement gained traction among individuals disillusioned by the rapid socioeconomic disruptions following the communist system's collapse, including unemployment and ideological vacuum, offering an alternative framework for communal organization and personal renewal independent of state structures.[2] Early adherents, often educated professionals from European Russia, contributed to its expansion by relocating and participating in labor-intensive projects.[2] In 1994, the community relocated to a remote expanse in the Siberian taiga near Abakan, founding the settlement of Tiberkul on approximately 2.5 square kilometers of land to prioritize self-reliant communal living over reliance on external authorities.[17] This shift enabled the development of multiple hamlets focused on agriculture and construction, fostering growth without formal dependence on government aid.[2] By the early 2000s, membership had reached around 4,000 to 5,000, with the church structured as a non-profit religious group encompassing about 30 rural settlements, reflecting sustained appeal amid post-Soviet spiritual searching.[2][18]Core Teachings and Beliefs
Theological Claims
Vissarion, born Sergei Torop, asserts that he is the reincarnation of Jesus Christ, having realized this identity on August 18, 1990, during a spiritual revelation in his Krasnoyarsk apartment.[19] He positions himself not as God incarnate but as the "living word" through which God the Father communicates directly, rejecting the traditional Christian view of Jesus as fully divine in essence.[20] This claim diverges from orthodox Trinitarian doctrine, as Vissarion reinterprets the Holy Spirit not as a distinct divine person but as the collective consciousness emerging from human unity and moral evolution, lacking empirical substantiation beyond his personal testimony.[21] His theology synthesizes elements of Christianity—particularly Russian Orthodoxy—with Buddhism, esotericism, and ecological principles, viewing the Last Testament, a series of his dictated books begun in 1991, as the culminating scripture that supersedes prior revelations.[1] [18] Vissarion emphasizes reincarnation as a mechanism for spiritual progression, incompatible with biblical finality of judgment and resurrection, and integrates Buddhist concepts of karma and enlightenment while prioritizing ecological harmony as a divine mandate for humanity's stewardship of Earth.[22] This blend posits a progressive divine revelation, yet from first-principles analysis, it conflates incompatible causal frameworks—Christian linear eschatology with cyclical rebirth—without verifiable historical or experiential evidence tying Vissarion uniquely to prophetic fulfillment. Central to his doctrines is preparation for an impending apocalypse, described as a transformative "End of Light" or cataclysmic flood survivable only through moral purification and communal righteousness, echoing but reinterpreting biblical end-times motifs.[21] [23] He mandates vegetarianism as an ethical imperative reflecting non-violence toward creation, aligning with his pacifist ethos of harmonious relations and rejection of conflict, which he frames as essential for aligning human consciousness with cosmic order.[24] [25] These tenets, while promoting discipline, rest on unsubstantiated predictions of doom and personal authority, as no causal mechanisms or predictive successes validate the apocalyptic timeline or Vissarion's intermediary role between humanity and the divine.Ethical and Eschatological Doctrines
The Last Testament, a scriptural corpus authored by Vissarion (Sergey Torop) beginning in 1993 and compiled into 12 volumes, constitutes the foundational text outlining the ethical and eschatological doctrines of the Church of the Last Testament. These writings prescribe non-violence as an absolute principle, prohibiting aggression and emphasizing love and forgiveness as causal mechanisms for personal and collective spiritual elevation. Anti-materialism is similarly mandated, with doctrines decrying consumerism and personal wealth accumulation as barriers to enlightenment, thereby linking ascetic renunciation to the attainment of divine harmony.[26][27] Ethical prescriptions extend to hierarchical obedience, wherein submission to Vissarion's authority and communal oversight is framed as indispensable for moral purification and salvation, fostering a structured progression from individual vice to collective virtue. Ecological harmony is positioned as a salvific imperative, requiring adherents to align human conduct with natural rhythms through practices like vegetarianism and environmental stewardship, posited to avert personal damnation and facilitate planetary redemption. Rejection of money within the community is doctrinally enforced not as mere practicality but as a rejection of corrupting worldly attachments, enabling followers to embody purity and interdependence as pathways to eternal life.[27][26] Eschatologically, Vissarion's teachings reject abrupt apocalyptic events like a sudden rapture in favor of a protracted global metamorphosis, wherein humanity undergoes incremental purification under his ongoing guidance as the reincarnated Christ. This process envisions the "End of Light"—a transitional era of cosmic realignment—culminating in universal enlightenment rather than cataclysmic destruction, with faithful adherence to ethical mandates accelerating the shift from darkness to divine order. Prophecies include anticipations of cataclysms such as a great flood, interpretable as metaphors for spiritual cleansing, wherein Vissarion's role as earthly mediator ensures the survival and ascension of the elect through disciplined transformation.[21][12][28]Community Practices and Organization
Tiberkul Settlement
The Tiberkul settlement, serving as the central hub for the Church of the Last Testament's communal life, was founded in 1994 in the remote taiga of Krasnoyarsk Krai, Siberia, on an initial land tract of approximately 250 hectares.[29] This area was selected for its isolation, enabling the development of a self-contained community amid forested terrain.[4] Over time, the settlement expanded to include multiple adjacent villages, such as the Abode of Dawn, interconnected by unpaved dirt roads to facilitate internal movement and resource distribution.[30] [31] Community members constructed the core infrastructure using local materials, erecting wooden cabins and rudimentary structures to house residents while adhering to principles of simplicity that initially eschewed modern utilities like centralized electricity or plumbing.[30] Agricultural plots were cleared and cultivated manually, supporting food production without heavy machinery to maintain ecological harmony and self-reliance.[30] [31] By the 2010s, the resident population had swelled to several thousand, drawn from recruits across Russia and abroad, with growth fueled by ongoing member contributions of labor for building and farming rather than external funding.[18] [32] The community's logistical framework relied on collective work shifts to handle construction, maintenance, and sustenance, ensuring operational continuity amid the harsh Siberian climate.[31]Daily Life and Regulations
Members of the Church of the Last Testament followed a strict vegetarian diet, avoiding meat due to its association with "information of death," though early attempts at full veganism were abandoned for health and agricultural reasons.[32] Teetotalism was enforced, prohibiting alcohol alongside tobacco and cursing to maintain communal purity.[32] [33] Additional bans included makeup, shampoo, personal cash, weapons, and cars, redirecting focus toward spiritual life.[21] [33] Daily routines emphasized collective discipline, beginning with men gathering in prayer circles to receive chore assignments before labor commenced.[33] A bell tolled three times each day, requiring members to halt activities and kneel in prayer oriented toward Vissarion, alongside mandatory participation in weekly meetings and liturgies.[33] [34] Labor divisions aligned with gender roles, where men performed eight-hour shifts constructing log homes without electricity or heating in preparation for anticipated cataclysms, while women managed child-rearing and domestic service to men, supporting elevated birth rates.[21] [33] Personal property ownership was forbidden, with any external earnings contributed to a shared fund for provisions.[21] [33] Rituals reinforced cohesion through events like the Holiday of Good Fruits, featuring processions, hymns, and ecological projects such as vegetable gardening for self-sufficiency using solar power.[32] Strict adherence was maintained via communal oversight, with deviations reportedly met by social pressure or intensified labor obligations to restore harmony.[33] [21]Personal Life
Family Dynamics
Prior to adopting his messianic identity in 1991, Sergei Torop was married and fathered at least one daughter from that union.[2] Following his revelation, he rejected his first wife, who subsequently left the emerging community.[35] He then entered a second marriage with a young woman, variously reported as 17 or 19 years old at the time of marriage, who had been under his care from an early age.[35] [36] Torop maintained two wives in the post-revelation period, with his second wife identified as Sofia Torop in community residences.[6] [36] These unions produced six children, though some accounts cite seven, including at least one adopted daughter from a single mother within the commune.[36] [21] [2] The community structure permitted polygamous arrangements, termed "Triangles," wherein men could take multiple partners with spousal consent, aligning with efforts to increase birth rates in the settlement.[37] [38] Torop's children were raised within the communal environment of the Tiberkul settlement, known internally as the "Common Family," where they attended dedicated kindergartens and schools emphasizing the group's teachings.[2] This collective upbringing integrated family life with broader community practices, contributing to a reported birth rate higher than in typical Russian villages.[2] At least one son has been observed participating in community activities alongside Torop, though specific leadership roles among his offspring remain tied to the hierarchical communal framework.[32]Leadership Role Among Followers
Sergey Torop, known as Vissarion, established himself as the infallible teacher and supreme authority in the Church of the Last Testament, founded in 1991, compelling approximately 5,000 followers by 2010 to seek his personal guidance on all significant life decisions due to his claimed omniscience.[39] This structure centralized power in his hands, with adherents viewing his directives—codified in the multi-volume Last Testament—as divinely binding and unquestionable.[39] Followers joining the community, particularly the elite "Family" group, were required to liquidate personal assets, including property, and donate the proceeds to the sect, while ongoing tithing exceeded the conventional 10 percent threshold, with donations expected to be relinquished from memory immediately to demonstrate true devotion.[39] This financial surrender reinforced economic dependence on the communal system under Vissarion's oversight, facilitating control over resources in the Siberian "Zone" he governed, an area comparable in size to Denmark.[39] Obedience was maintained through structured psychological counseling in the form of sermons and confession-like sessions, where deviations were confessed, coupled with a peer surveillance mechanism encouraging denunciations directly to Vissarion; non-compliance risked excommunication, often framed as consigning defectors to "eternal death" spiritually.[39] Community leaders, such as appointed high priests, aided in enforcing these dynamics, ensuring adherence to Vissarion's rules amid the isolated settlement's collective living arrangements.[32] Vissarion asserted abilities including healing via touch, which followers perceived as miraculous based on personal testimonies, and prophetic visions of cataclysmic events like world-ending dates in 2003 and 2013, accepted anecdotally by adherents as divine revelation despite their failure to materialize and absence of external verification.[39] These claims bolstered his authoritative persona, though empirical evidence remained confined to un corroborated reports from within the group.[39]