Royal Passion-Bearers and Rasputin

[Edward Henderson]

I am currently working on a translation of Metropolitan Juvenaly's report on the relationship between Gregory Rasputin and the Russian Royal Family. It is going to take some time to translate, given my free time is limited.

It has always been an issue I have never received a clear answer to, either from clergy in the Russian Church Abroad or the Moscow Patriarchate. I do not protest against the Church's decision to glorify Tsar Nicholas II and his family. Indeed, I was blessed to be at that ceremony of glorification at Christ the Saviour Cathedral in 2000. I even icons of them. However, I still have not gotten a clear explanation on this issue. Any comments?

[Ken McRae]

While I'm not Orthodox, I've, nontheless, been especially drawn toward the Russian Orthodox Church, (primarily through the ROCOR/ROCA,) for nearly 8 years now, and the decision to glorify the Royal family has been a serious temptation and major road-block for me.

Even though St. John Maximovitch venerated them, as I understand it, I cannot find it in my heart to do so; partly because of the Rasputin issue, you've raised. I've heard it said before that the godless atheists have falsified the "facts" or details of the relationship between Rasputin and the Royals, to justify their mutiny against them; but I could never confirm this, so I'd like to know more about this as well.

These are the questions I have:-

1 - What is the truth of the Rasputin case?
2 - Did any of the Russian saints, like St. John of Kronstadt, for example, fore-tell or prophesy their glorification ahead of time?

3 - Upon what grounds were the Royals glorified?
4 - Was the decision to glorify them "unanimous" throughout the Russian Church(es)?
5 - How do the other Orthodox Churches view the Royals? Are they bound to accept this decision as well? IOW, is the refusal to recognize them as saints considered an act of schism?

6 - What miracles have been attributed to them?
7 - Have any of their icons manifested miraculous wonders as yet?

(Message edited by theophilus on 16 January, 2005)

[Eugene]

Dear friends,

I can dig into canonization documents, but from what I've heard, Tzr Nicholas was sanctified based on the fact that his death was the death of a saint - martrydom, but not that his life was the life of a saint. There are numerous examples of his ikons weeping.

[Fr Raphael Vereshack]

The canonisation of the Royal Martyrs is accepted by at least ROCOR, the Moscow Patriarchate & the OCA (perhaps others but I have not had the opportunity to look into this.) The deaths of the Royal Martyrs are seen as being martyric. But also the period of time that led up to this from the February Revolution on-house arrest & incarceration, their being moved to Ekaterinburg, their treatment at the hands of the new ruling authorities whether the Provisional Government or Bolsheviks, & the guards. All of the evidence available attests to truly remarkable & martyric behaviour in the face of incredible & long-term stress. For example their patience & gentleness was remarked on by all- even some of the brutal guards became more mild-mannered in the face of this. In any case think of being parents with five children in such frightening circumstances- as the diary of the priest who served them reveals, the parents had a presentiment of what awaited them. If we wonder where such virtue came from we also know from documentation that the Royal Family held to a level of daily piety not common among the higher classes of the day in Russia. So there is much in the lives of the Royal Family that bear consideration in terms of sanctity & then canonisation.

For myself I do not find a good reason to question not only the reports of the Okhranka (the Tsarist Secret Police) who were constantly trailing Rasputin, but also of many very reputable people within Russian society- including bishops of the Russian Church- who constantly warned the Royal Family about the harmful effects of Rasputin. The most trustworthy of these was the Grand-duchess Elizabeth who warned her sister the Tsaritsa about Rasputin. The Grand-duchess besdies being a Royal Martyr herself was also well known for her sobriety of character & even-handed discernment.

This however brings us to the Tsar & Tsarina who had the power to accept or not the influence of Rasputin. From written evidence I would say that the Tsar was not as open to influence from Rasputin as is often thought (the most recent scholars now generally admit this). The Tsaritsa was however very open to this influence. Why? I think here we can point to at least three reaons: i)the sickness of her son Alexei which Rasputin rightly or not claimed to be able to alleviate. ii) a spiritual focus & sensitivity to 'holy men' real or not from the time she was a young woman. & iii) an increasing reaction against those in society the Tsaritsa felt were persecuting & trying to control her family's lives (especially her husband's). One way she dealt with this was by fiercely defending the family friends society attacked; Rasputin being only one of such 'friends'.

Of course we may find this troubling- but on the other hand saints also may have broken aspects to them. This however is placed within the context of the saint's sanctity & their personal struggle to attain this. For myself I would say that there is plenty in the Tsaritsa's life that is well worthy of emulation.

Perhaps however the aspect of Rasputin's relationship with the Royal Family that is most apparently troublesome is the idea that it was a main contributary factor to the Revolution. In turn this is usually connected to the assertion that the Royal Family themselves were a main cause of the Revolution. I think however that this is questionable.

A whole book could (& should) be written about this but in brief I would say that the above far over rates the real affect of Russian Monarchy on society. In reality by the early 20th century Russia had a complex governing apparatus reaching down to the local level much like any developed country of the time. On the other hand I would say that far more attention needs to be devoted to the corrosive long-term affects of anarchist & socialist revolutionary thought & movements in Russia which had been active for at least 50 years by 1917. (A recent book on Russia-How Russia Shaped the Modern World- argues powerfully that Russians 'invented' the modern concept of terrorism). The affects of this both culturally & politically need to be investigated not only on the working classes but more importantly on the noble or intelligentsia classes which normally provided much of the social cohesion of Russian society. Interestingly the Russian Church thru the 20th century has said much the same as the above- that the Revolution was caused not by the Royal Family but by an increasingly godless Russian society.

The bias of the democratic argument is still so powerful however that we do not often question the way in which it tends to portray anyone on the democratic or anti-autocratic side as being innocent or at least largely justified in their actions. Needless to say the Royal Family has often been tarred by this brush for not being progressive & this has been enough to see them as being largely responsible for the Revolution. Given that the Royal Family did have weaknesses- but I think that looked at prayerfully we can see that the murderous rejection of Russian society was way out of all proportion to any of their weaknesses. So what many holy people of the Russian Church said caused the Revolution is correct- it was our sinful rejection of Christ & His Church.

In Christ- Fr Raphael

[Matthew Panchisin]

Dear Theophilus,

All the Orthodox Churches accept the glorification of the New Martyrs to the best of my knowledge.

Here is an the official comment on the matter.

At the Glorification of the New Martyrs of Russia

By Synod of Bishops


To the Children of the Russian Orthodox Church in the Homeland and the Diaspora

The Russian Orthodox Church Outside of Russia, that is, beyond the borders of the homeland, confesses itself to be an integral part of the Mother Church of Russia, which has nourished and nurtured the Russian nation and founded its culture and its great realm. It alone is able to speak in the name of the Church of the homeland.

Before ordeals by fire descended upon the Church in Russia, the Lord, Who foresees all things, with His mighty arm led forth a small portion thereof beyond the bounderies of the Russian state, thus preserving its ecclesial liberty and complete freedom from subjection to any political power whatsoever in the world.

The thirty-four Russian bishops who found themselves abroad, on the strength of the divinely inspired decree of His Holiness, Patriarch Tikhon and the Sacred Synod, dated November 20, 1920, established the Russian Church Outside of Russia, whose existence has continued to our times. Its first head was Metropolitan Anthony of Kiev and Galich, who had been the prime candidate for the office of Patriarch at the Moscow Council of 1917-1918. Its second head was Metropolitan Anastassy, a member of the Pan-Russian Synod, and its third head, who still functions as such, is Metropolitan Philaret. At present, the Council, comprised of eighteen bishops, is the supreme authority of the Russian Church Outside of Russia.

Without separating itself fron the Mother Church, following her life with an attentive, loving and devoted gaze, the part of the Russian Orthodox Church which finds itself outside of Russia rejoices at her successes and grieves over her tribulations and trials. It knows and confesses that the life of the Church in the homeland, beginning with the year 1917, and even unto our own times, has been travelling a doleful, but glorious path - a path of martyrdom, of confession of the faith, of departure into the catacombs, of illegal existence, of war with militant atheism and the enslavement thereby of the pastors of the Church.

At the height of the dreadful, bloody and God-hating revolution, many millions of Russian people, to safeguard their own safety, went over to the "Living Church," cut themselves off from the Church, ignominiously rejected the faith of their ancestors, and 'even defected to the camp of the atheists and raised their children without benefit of religion. During this terrible period of apostasy, the Church, mindful of the words of the Savior: "In the world ye shall have tribulation: but be of good cheer; I have overcome the world" (Jn. 16:33), led to Christ a multitude of holy martyrs, fearless confessors, Orthodox Christians who suffered and were slain undeservedly for the faith. Their blood has washed away the infamy of the apostasy of their blood kinsmen. They became a voluntary sacrifice of purification for the sins of the nation.

But those who fought against God celebrated their victory over their innocent victims. The meek tsar, who had been forsaken by everyone, they slew, as a symbol of the Orthodox realm; they put to death the pastors of the Church who held it together, as well as monastics and members of the laity, those who loved Christ - men, women and even innocent children. With subtle moral tortures, they committed murder, they desecrated, they shot down, they battered to death, they slew with starvation, with cold, and with onerous labors in death camps. Drunk on the blood of their victims, the tormentors reached the point of total insanity: they buried people alive, drowned them in rivers, cut out their tongues, hanged them in churches from the Royal Doors, murdered their wives and children.

A single charge, was sufficient to result in execution: this is a servant of God, a believing Christian!

The faithful went like lambs to the slaughter, mute, submitting to the will of God, even unto death. Nothing was able to separate them from their love for Christ, not tribulation, or distress, or persecution, or famine, or nakedness, or peril, or the sword (Rom. 8:35).

This struggle illumined the Orthodox Church with new glory during those days of persecution; they became our glory, our victory, our joy. They departed from the Church Militant as conquerors and entered into the everlasting joy of the Church Victorious.

But the Church of Christ is one, and both aspects thereof, earthly and heavenly, live a single life, through love for Christ alone! Gazing upon their feat, we suffered with them, we prayed for them. Yet more and more often the faithful inquired whether it was not time to pray to them instead of for them. For it was beyond doubt that they had already entered into the joy of their Lord.

But that our prayers to them might be perfect, might be offered up by the whole Church "with one mouth and with one heart," the Church would have to give a blessing for it, through an act canonizing the holy new martyrs. " I rejoice that the glorification of the martyrs is taking place," writes a contemporary confessor from Russia. " I have long prayed to them, and now my prayer will become canonical, ecclesial." Each local autocephalous Orthodox Church canonizes its own saints by a resolution of its Council of Bishops, which follows the desire of the pastors and flock who believe in the sanctity of a martyr and who wish to pray to him in the common prayer of the Church.

The Russian Church in the Soviet Union is not now able to do this, since it is deprived of the ability to speak its mind and to act according to its conviction. It is squeezed in the vice of the godless administration which has made the Church's subjection its task, to be followed by its total annihilation. It does not have bishops who function and participate freely, who would promulgate an official act of canonization. They are silent. But the godless bear false witness before the whole world, that there were never any martyrs for the faith, that the believers of Russia' enjoy complete freedom to confess the faith.

And behold, that which no one else is able to do, the Council of the eighteen bishops of the Russian Orthodox Church Outside of Russia, as the least part of the whole Church of Russia, has brought to pass, not in its own name, but with fear and trembling, reverently venerating the blood of the martyrs.

We joyously inform you, our brothers and sisters, that in New York City, on Sunday, 19 October/1 November, 1981, our Council of Bishops glorified with the saints the new martyrs and confessors of the Church of Russia, having been witness to the desires and prayerful aspirations of its own pastors and flock, as well as those of the dauntless confessors in the homeland. This is what one of them writes: "Do not set aside the glorification; do not be swayed from your purpose. The thought of glorifying the martyrs with the saints, with which God has inspired you, is witness to the fact that He has chosen you for this" (letter dated June 8, 1981).

By the act of glorification, the Church gives expression to its love for the martyrs, its confidence that they are holy in the sight of the Lord, its veneration of their struggle, its desire to emulate it and to pray to them with love for help for us sinners. And in this prayer of love is realized that mystery of unity for which our Savior prayed, "that they all may be one; as Thou, Father, art in Me, and I in Thee" (Jn. 17:21). In this mystery Heaven is bowed down to the earth, those of earth are raised to Heaven, the martyrs' prayers in our behalf are filled with our faith and love for them, and we are strengthened by their prayers.

Through the glorification of the martyrs we are accounted worthy of the supreme aid of God through their prayers. And this aid is needful to all that wish to live in accordance with God's commandments, especially for the Christians of our time who are persecuted and afflicted. Beloved brethren and sisters, let us pray zealously to those who are mightier than we and who are with us. They are vanquishing the world, despite the fact that they "had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment... being destitute, afflicted, tormented" (Heb. 11:36-37). But those "of whom the world was not worthy," as the Apostle (Paul) puts it, "received not the promise," that is, the full blessedness and joy of everlasting life, awaiting us, as the same apostle says, "that they without us should not be made perfect" (Heb. 11:38-40). They are waiting for us! They are crying out to us to follow them!

Having them as our intercessors, "let' us lay aside every weight and the sin which doth so easily beset us, and let us run with patience the race that is set before us,... lest (we) be wearied and faint in (our) minds" (Heb. 12:1, 3).

Holy new martyrs, and confessors, pray to God for us!

President of the Council of Bishops:

Metropolitan Philaret of New York & Eastern America

Members of the Council of Bishops:

Archbishop Seraphim of Chicago, Detroit & the Midwest
Archbishop Athanasios of Buenos Aires, Argentina & Paraguay
Archbishop Vitaly of Montreal & Canada
Archbishop Anthony of Los Angeles & Southern California
Archbishop Anthony of Geneva and Western Europe
Archbishop Anthony of Western America & San Francisco
Archbishop Seraphim of Caracas & Venezuela
Bishop Laurus of Syracuse & Holy Trinity
Bishop Nicandro of Sao Paulo of Brazil
Bishop Constantine of Richmond & Great Britain
Bishop Alypy of Cleveland


Secretaries of the Council:

Bishop Paul of Sydney, Australia & New Zealand
Bishop Gregory of Manhattan
Bishop Mark of Munich & Southern Germany

[Fr Raphael Vereshack]

Here is a link to the Greek Archdiocese website for July 4 on which they like the rest of the Orthodox Church commemorate the Royal Martyrs: http://www.goarch.org/en/chapel/saints.asp?contentid=108

In Christ- Fr Raphael

[John P. Nasou]

This term, Passion Bearer, is familiar to many Greek = Orthodox Christians, and completely unknown to others. Those of the = Russian Patriarchate are very familiar with it, whereas the term is = unfamiliar to those of the Constantinopolitan Patriarchate and the = Archdiocese of Greece. I first came across these words in perusing a = 1945 list of saints, a list which included saints of all Orthodox = national churches. It showed among the saints for July 24th Boris and = Gleb of Russia, Passion-bearers, princes and brothers, 1015. The story = of these two, young brothers is that they had been urged by another = brother, who wished to rise higher in the succession to the throne, to = embark on a journey, during which they were assassinated. Although these = brothers were very devout Christians, the motive for their death was = purely political, wherein lies the true definition for this expression. = =E2=80=9CPassion-bearer is a special category of Orthodox sainthood, = applied to those who, strictly speaking, were not martyrs, because = martyrdom requires that the martyr made a choice between rejecting = Christ and dying for Him. Passion-bearers are instead revered for the = humble way in which they met imminent death.=E2=80=9D* The implication = is that they deserve sainthood because they faced death with the same = equanimity which Christ had shown throughout His Passion. There are = numerous others who received this status in Russia: St. Elizabeth, the = grand duchess and Prince Igor of Chernigov. In Bulgaria, St. Bessarion = of Smelyam. St. Dulas of Cilicia in Asia Minor. King Edward of England = (through the Russian church in Great Britain). This distinction between = martyrdom and passion-bearer has come into action in modern days. For = example, The following is from the Aug. 14th 2000, New York Times:=20

Reflecting the intense debate preceding the canonization, = the bishops did not proclaim the Romanovs as "martyrs," or those who = died specifically for their Christian convictions, but instead declared = them "passion bearers" (strastoterptsy) a category used to identify = believers who, in imitation of Christ, endured suffering and death at = the hands of political enemies. "In the last Russian Orthodox monarch = and in the members of his family we see people who sincerely sought to = live by the commandments of the Gospels," reads the council's decision = in a statement distributed by the church press service. The bishops also = canonized 860 others who were killed by the Bolsheviks, many of them = priests and monks, as martyrs and "confessors of the faith." The = church's press service said: "The council has sanctified as passion = bearers among the throng of new martyrs and confessors of the faith, the = Russian Emperor Nicholas II, Empress Alexandra, Czarevitch Aleksei, = Princesses Olga, Tatiana, Maria and Anastasia."=20

Many Russians, remembering the inequities which existed in = Czarist Russia, questioned the Church extending sainthood to them. The = Archpriest Mitrofanov, chairman of the canonization committee, said = [many] =E2=80=9Csaints are not sinless.=E2=80=9D Emphasizing that there = are those in our menaion who were sinners, but who had repented their = sins, thus earning sanctification.

The question for us is, do we have such a category in the = Churches of Greece and of Constantinople? I have not found this title in = any menaion list of saints of our churches. The expression has appeared = in some translations of Orthodox services into English. One instance is = from the services of the Antiochean Church in glorifying St. Demetrius = of Thessalonika. Several times in those hymns the term = =E2=80=9Cpassion-bearer=E2=80=9D is applied to him. I do not find = anything comparable in our Menaion. Another example is found in an = English translation by a Russian bishop of the Akathistos Hymn to the = Theotokos, where among the =E2=80=9CHail Marys=E2=80=9D of the seventh = ode, the Greek word =E2=80=9Cathlof=CF=83ron=E2=80=9D = (=CE=B1=CE=B8=CE=BB=CE=BF=CF=86=CF=8C=CF=81=CE=BF= CE=BD - meaning = =E2=80=9Cbearing away the prize=E2=80=9D, =E2=80=9Cprize = winner=E2=80=9D, =E2=80=9Cvictorious=E2=80=9D) is translated as = =E2=80=9Cpassion-bearer=E2=80=9D. To me this is an inappropriate = translation.

The fact that we do not have such a category of sainthood = should not be a hindrance for our having proper respect for it. After = all, this term appeared in the Russian church almost a millennium ago = and these saints have provided our fellow Russian Christians with great = solace and inspiration in their travails while under multiple = oppressions. Sts. Boris and Gleb have many churches dedicated to them, = an indication of the love and respect which the Russians feel for them. = God bless them.=20

=20

* Father Seraphim Holland, St. Nicholas Russian Orthodox Church, = Dallas, Texas, quoting an article by A. Zolotov in the Moscow Times of = June 2, 2000.

= = =

[Olga]

Re Sts Boris and Gleb: I have noticed in the Slavonic Prayer of Intercession sung at Vespers and Matins, where a large number of saints are invoked to pray for us, the text runs something like this: "Holy Great-Princes and Passion-bearers Boris, Gleb, and Igor ..." Does anyone know who this St Igor was? There's Great-Prince Igor of Chernigov, but I don't think he was a passion-bearer, and I've tried looking up other saints with the name Igor or George who were both princes and passion-bearers, without success. The closest I could come up with was George the Bulgarian who was Boris's servant, who defended his master from assassins, and was also murdered as a consequence, but I haven't found any reference as to whether he is recognised as a saint.

[Matthew Panchisin]

Dear Theophilus,

You had expressed some concern over the glorification of the Royal Martyrs in your above post and requested information relative to the understandings of the Russian Saints. This is all that I can recall right now, getting older it seems. In the below text written by Saint John of Kronstadt you may see that he mentions that the Tsar refers to himself as the Tsar-martyr. As such, Saint John of Kronstadt did somewhat I suppose "fore-tell" or "prophesy" of the glorification ahead of time. Perhaps there is much more, if I have a chance I will look into it latter a bit more.

In Christ,

Matthew Panchisin




The Miraculous and Prophetic Vision of St. John of Kronstadt

By St. John of Kronstadt


The Holy and Righteous John of Kronstadt recalled this vision which he had in January of 1901:

After evening prayers I laid down to rest a little in my dimly lit cell since I was fatigued. Hanging before the icon of the Mother of God was my lit lampada. Not more than a half hour had passed when I heard soft rustle. Someone touched my left shoulder, and in tender voice said to me, 'Arise servant of God John and follow the will of God!'

I arose and saw near the window glorious starets (elder) with frosty grey hair, wearing a black mantia, and holding staff in his hand. He looked at me tenderly, and I could scarcely keep from falling because of my great fear. My hands and feet trembled, and I wanted to speak, but my tongue would not obey me. The starets made the sign of the cross over me, and calm and joy soon came over me. Then I made the sign of the cross myself. He then pointed to the western wall of my cell with his staff in order that I should notice certain spot. The starets had inscribed on the wall the following numbers: 1913, 1914, 1917, 1922, 1924, and 1934.

Suddenly the wall vanished, and I walked with the starets toward a green field and saw a mass of crosses-thousands standing as gravemarkers. They were wooden, clay, or gold. I asked the starets, 'What are these crosses for' He softly answered, "These crosses are for those who suffered and were murdered for their faith in Christ and for the Word of God and have become martyrs!"

And so we continued to walk. Suddenly I saw an entire river of blood and asked the starets, 'What is the meaning of this blood? How much has been spilled?' The starets looked around and replied, This is the blood of true Christians!' The starets then pointed to some clouds, and I saw mass of burning white lamps. They began to fall to the ground one after another by the tens and by the hundreds. During their descent they grew dim and turned to ashes. The starets then said to me, 'Look!' I saw on a cloud seven burning lamps. I asked, 'What is the meaning of the burning lamps which fell to the ground' He said, Those are the churches of God which have fallen into heresy, but these seven lamps on the clouds are the seven Catholic and Apostolic Churches which will remain until the end of the world!'

The starets then pointed high into the air and I saw and heard angels singing, 'Holy, Holy, Holy, Lord of Sabbaoth!' Then a large crowd of people with candles in their hands rushed by with joy on their shining faces. They were archbishops, monks, nuns, groups of laymen, young adults, and even children and babies. I asked the wonderworking starets, 'What is the meaning of these people' He responded, These are all the people who suffered for the Holy, Catholic, Apostolic Church, for the holy icons at the hands of the wicked destroyers.' I then asked the great starets if I could sit down next to them. The starets said, 'It is too early for you to suffer, so joining them would not be blessed by God!'

Again I saw a large group of infants who had suffered for Christ under Herod and had received crowns from the Heavenly King. We walked further and went into large church. I wanted to make the sign of the cross, but the starets said, 'It is not necessary to cross yourself because this is a place of abomination and desolation!' The church was very gloomy. On the altar was a star and a Gospel book with stars. Candles made of tar were burning and crackling like firewood. The chalice was standing there covered by strong stench. There was prosphora with stars. A priest stood before the altar with face like pitch and woman was under the altar covered in red with a star on her lips and she screamed and laughed throughout the church saying, 'I am free!' I thought Oh, Lord, how awful! The people, like madmen, began to run around the altar, scream, whistle, and clap their hands. Then they began to sing lecherous songs. Suddenly lightning flashed, frightening thunderbolt resounded, the earth trembled, and the church collapsed, sending the woman, the people, the priest, and the rest into the abyss. I thought Oh Lord, how awful, save us!

The starets saw what had happened as did I. I asked, 'Father, tell me, what is the meaning of this frightening church?' He responded, These are the earthly people, heretics who have abandoned the Holy, Catholic, Apostolic Church and recognized the newly innovated church which God has not blessed. In this church they do not fast, do not attend services, and do not receive Holy Communion!' I was frightened and said, The Lord has pity on us, but curses those with death!' The starets interrupted me and said, 'Do not mourn, but just pray!' Then I saw a throng of people, each of whom had a star on his lips and was. terribly exhausted from thirst, walking here and there. They saw us and yelled loudly, 'Holy Fathers, pray for us. It is very hard for us because we ourselves cannot. Our Fathers and Mothers did not teach us the Law of God. 'We do not even have the name of Christ, and we have received no peace. We rejected the Holy Spirit and the sign of the cross!' They began to cry.

I followed after the starets. 'Look!' he said pointing with his hand. I saw a mountain of human corpses stained in blood. I was very frightened, and I asked the starets, 'What is the meaning of these dead bodies?' He replied, These are people who lived the monastic life, were rejected by the Antichrist, and did not receive his seal. They suffered for their faith in Christ and the Apostolic Church and received martyrs crowns dying for Christ. Pray for these servants of God!'

Without warning the starets turned to the north and pointed with his hand. I saw an imperial palace, around which dogs were running. Wild beasts and scorpions were roaring and charging and baring their teeth. And I saw the Tsar sitting on a throne. His face was pale and masculine. He was reciting the Jesus Prayer. Suddenly he fell like a dead man. His crown fell. The wild beasts, dogs, and scorpions trampled on the anointed Sovereign. I was frightened and cried bitterly. The starets took me by my right shoulder. I saw a figure shrouded in white - it was Nicholas II. On his head was a wreath of green leaves, and his face was white and somewhat bloodied. He wore a gold cross around his neck and was quietly whispering a prayer. And then he said to me with tears, 'Pray for me, Fr. John. Tell all Orthodox Christians that I, the Tsar-martyr, died manfully for my faith in Christ and the Orthodox Church. Tell the Holy Fathers that they should serve a Panachida for me, a sinner, but there will be no grave for me!'

Soon everything became hidden in the fog. I cried bitterly praying for the Tsar-martyr. My hands and feet trembled from fear. The starets said, :Look! Then I saw a throng of people scattered about the land who had died from starvation while others were eating grass and vegetation. Dogs were devouring the bodies of the dead, and the stench was terrible. I thought, Oh Lord, these people had no faith. From their lips they expelled blasphemy, and for this they received God's anger.

I also saw an entire mountain of books and among the books worms were crawling emitting ? terrible stench. I asked the starets, 'What was the meaning of these books?' ?? said, These books are the Godlessness and blasphemy which will infect all Christians with heretical teachings!' Then the starets touched his staff to some of the books, and they ignited into flames. The wind scattered the ashes. Further on, I saw a church around which was a large pile of prayer intentions for the departed. I bent over and wanted to read them, but the starets said, These prayer requests for the dead have been lying here for many years, and the priests have forgotten about them. They are never going to read them, but the dead will ask someone to pray for them!' I asked, 'Who, will they get to pray for them?' The starets answered: 'The Angels will pray for them!'

We proceeded further, and the starets quickened the pace so that I could hardly keep up with him. 'Look!' he said. I saw a large crowd of people being persecuted by demons who were beating them with stakes, pitchforks, and hooks. I asked the starets, 'What is the meaning of these people?' He answered, These are the ones who renounced their faith and left the Holy, Catholic, Apostolic Church and accepted the new innovative church. This group represents priests, monks, nuns, and laymen who renounced their vows or marriage, and engaged in drinking and all sorts of blasphemy and slander. All of these have terrible faces and a terrible stench comes from their mouths. The demons beat them, driving them into the terrible abyss, from where hell fire comes forth. ' I was terribly frightened. I made the sign of the cross while praying, Lord deliver us from such a fate!

I then saw a group of people, both old and young, all of whom were terribly dressed, and who were raising a large, five pointed star. On each corner were twelve demons and in the middle was Satan himself with terrifying horns and a straw head. He emitted a noxious foam onto the people while pronouncing these words, 'Arise you accursed ones with the seal of ?..' Suddenly many demons appeared with branding irons and on all the people they placed the seal: on their lips, above the elbow and on their right hands. I asked the starets, 'What is the meaning of this?' He responded, This is the mark of the Antichrist!' I made the sign of the cross and followed after the starets.

He suddenly stopped and pointed to the east with his hand. I saw a large gathering of people with joyous faces carrying crosses and candles in their hands. In their midst stood a large altar as white as snow. On the altar was the cross and the Holy Gospel and over the altar was the vosduch with golden imperial crown on which was written in golden letter, 'For the short term.' Patriarchs, bishops, priests, monks, nuns, and laymen stood around the altar. They were all singing, 'Glory to God in the highest and peace on Earth' Out of great joy I made the sign of the cross and praised God. Suddenly the starets waved his cross upwards three times, and I saw mountain of corpses covered in human blood and above them Angels were flying. They were taking the souls of those murdered for the Word of God to heaven while they sang, Alleluia!' I observed all this and cried loudly.

The starets took me by the hand and forbade me to cry. 'What is pleasing to God is that Our Lord Jesus Christ suffered and shed His precious blood for us. Such ones will become martyrs who do not accept the seal of the antichrist, and all who shed their blood will receive heavenly crowns.' The starets then prayed for these servants of God and pointed to the east as the words of the Prophet Daniel came true, 'Abomination of desolation.' Finally, I saw the cupola of Jerusalem. Above it was a star. Within the church millions of people thronged and still many more were trying to enter inside. I wanted to make the sign of the cross, but the starets grabbed my hand and said, 'Here is the abomination of desolation!'

So we entered into the church, and it was full of people. I saw an altar on which tallow candles were burning. On the altar was a king in red, blazing, porphyry. On his head was a golden crown with a star. I asked the starets, 'Who is this?' He replied, 'The Antichrist!' He was very tall with eyes like fire, black eyebrows, a wedge-shaped beard, a ferocious, cunning, evil, and terrible face. He alone was on the altar and he reached his hands out to the people. He had claws as those of a tiger for hands and he shouted, 'I am King. I am God. I am the Leader. He who does not have my seal will be put to death.' All the people fell down and worshipped him, and he began to place his seal on their lips and on their hands in order that they should receive some bread and not die from hunger and thirst.

Around the Antichrist his servants were leading several people whose hands were bound as they had not bowed down to worship him. They said, "We are Christians, and we all believe in our Lord Jesus Christ!' The Antichrist ripped off their heads in a flash and Christian blood began to flow A child was then led to the altar of the Antichrist to worship him, but he boldly proclaimed, 'I am a Christian and believe in our Lord Jesus Christ, but you are a minister, a servant of Satan!' 'Death to him!' exclaimed the Antichrist. Others who accepted the seal of the Antichrist fell down and worshipped him. Suddenly roar of thunder resounded and thousand lightning flashes began to sparkle. Arrows began to strike the servants of the Antichrist. Then a large flaming arrow flashed by and hit the Antichrist himself on the head. As he waved his hand, his crown fell and was crushed into the ground. Then millions of birds flew in and perched on the servants of the Antichrist.

I felt the starets take me by the hand. We walked further on, and I again saw much Christian blood. It was here that I remembered the words of Saint John the Theologian in the book of Revelation that blood would 'be up to the horse's bridle.' I thought, Oh my God, save us! At that time I saw Angels flying and singing, 'Holy, Holy, Holy. Lord of Sabbaoth!' The starets looked back and went on to say, 'Do not grieve, for soon, very soon, will come the end of the world! Pray to the Lord. God be merciful to His servants!' Time was drawing near to close. He pointed to the east, fell to his knees and began to pray So I prayed with him. Then the starets began to quickly depart from the earth to the heights of heaven. As he did so I remembered that I did not know his name, so cried out loudly, 'Father, what is your name?' He tenderly replied, 'Seraphim of Sarov!'

That is what 'saw, and this is what ' have recorded for Orthodox Christians. A large bell rang above my head, and I heard the sound and arose from bed. 'Lord, bless and help me through the prayers of the great starets! You have enlightened me, the sinful servant, the priest John of Kronstadt."

(Translated by Priestmonk Orestes
Christ the Saviour Orthodox Seminary)

[Fr Raphael Vereshack]

Dear Olga,

If you look at the back of the older versions of the Jordanville Kalendar- they used to have a list of Russian saint's names for men & women. The only Igor is the one you mention of Chernigov for June 5.

Then if you follow this link: http://www.days.ru/Life/life6598.htm (in Russian) you will find the Life of St Igor of Chernigov who is also called "Kievskii" (of Kiev).

I am not sure but I think this is in fact the saint you are referring to who in our "Save O Lord, Thy people..." prayer is included as a passion-bearer.

In Christ- Fr Raphael

[Ken McRae]

Dear Matthew,

Wow! That's extremely powerful and moving, and assuming its authenticity, it's done much to clear up or resolve the matter for me. Just out of curiosity, though, when was this Vision first published? Pre- or post-Revolution?

In the Spirit of Christ,
Theophilus

[Matthew Panchisin]

Dear Theophilus,

Saint John of Kronstadt had the aforementioned vision in January 1901. I don't know the first date of publication, but I trust that it is accurate insofar as I don't recall that the material has been deemed necessary for investigated or brought into question within the Orthodox Chruch. As far as the authenticity is concerned I trust that it is valid. There is an old saying among Journalist or worldly reporters of the news. (If your mother tells you she loves you check into it.)

There is a story about a desert monk that goes like this; A young monk came to Abba Joseph and said, "As far as I can I say my prayers, I fast a little, try to live in peace and keep my thoughts pure. What else can I do?"

Abba Joseph stood up and spread out his hands toward heaven, and each of his fingertips was lit with flame. He said to the young monk, "If you want to, you can be totally fire."

In Christ,

Matthew Panchisin