Il 26 luglio 2015 il sacerdote Roman Nikolaev (a sinistra) di 41 anni, rettore della chiesa di santa Tatiana nel distretto di Obolon’ a Kiev, è stato assalito in casa sua e ferito alla testa con armi da fuoco. È morto il 29 luglio in ospedale, stesso giorno in cui è stata trovata morta madre Alevtina (nella foto a destra), 62 anni, monaca del monastero dell’Ascensione (noto come monastero Florovskij) di Kiev. Madre Alevtina aveva avuto la benedizione di recarsi, in preparazione di un intervento chirurgico, nel suo appartamento di Kiev, dove poteva avere a disposizione l’acqua calda assente al monastero. Il suo cadavere è stato ritrovato con le mani legate e segni di torture. (LINK)
Archive for July, 2015
Therefore, there is only one (narrow) way to Unity in Christianity: Repentance, and returning to Orthodoxy.
Lo Spirito Santo non puo’ equivocare! E non c’e’ bisogno per un Ortodosso di comprendere perfettamente tutti i termini della singola questione per saperlo.
Pertanto, c’e’ una sola strada per l’Unita’ della Cristianita’, quella stretta: Pentimento, e ritorno all’Ortodossia.
Either She be resurrected, through a complete repentance for the perjury and the apostasy culminated in the open betrayal of a century ago, so that God will accept it and restore us the Christian Emperor, or the days of this world are numbered.
From Archbishop Averky (Taushev’s) book A Time For Every Thing, published as part of the series
The Spiritual Inheritance of the Russian Diaspora, published by Sretensky Monastery in 2006.
Great is the significance of the feast day of Holy Prince Vladimir for the Russian people, for it is a day that we remember the glorious Illuminator of Rus and the greatest event in its history, the Christening of the entire Russian people, the exact date of which, alas, is unknown to us.
The feast day of St Vladimir, Equal-to-the-Apostles, is July 15 according to the Orthodox calendar, and sadly, in an earlier time was hardly celebrated in the Russian land, at least until 1888, the 900th anniversary of the Baptism of Rus, when this day was finally designated as a “middle” holiday. Yet nowhere was it celebrated as it should have been, as a universal Russian celebration. Only when we found ourselves abroad, after our Homeland was beset with the terrible, bloody calamity of Bolshevism, did the Russian people in exile began to reexamine their values, and soon many understood how blind they had been, and in particular, how little they cherished their true spiritual leaders and national heroes and spiritual giants. They understood that the greatest treasure of the Russian people is its Orthodox faith, to which the Russian people owe absolutely everything that is best, finest and loftiest; they understood that the greatest and most glorious event in the history of the Russian people was the Baptism of Rus, and the greatest national hero and spiritual leader of the Russian people can be no one but he who was responsible for this event—Holy Grand Prince Vladimir, Equal-to-the-Apostles. Unfortunately, the calendar date of the Baptism of Rus is not reliably known, and so on the date of the blessed repose of Prince Vladimir, July 15, we commemorate not only our great Illuminator but the greatest event, our illumination in grace through holy baptism.
So all Russians abroad who think conscientiously and are truly religious came to understand that this day is not a “middle” holiday for us Russians, as it is designated in the Typikon. For all of us who understand correctly the unequalled significance for the Russian people of the Holy Orthodox Faith, this day–after the Great holiday of Pascha of the Lord, singularly important for all Christians—this should be the second “holiday of holidays and celebration of celebrations.” Indeed, on the day of Holy Pascha we celebrated the deliverance of all of mankind from eternal death and the power of the Devil, while on the day of St Vladimir we remember our national Pascha, our own deliverance from the same eternal death and power of the Devil. This day is also a second Pentecost for us, for on this day, as on the actual Pentecost, we sing with special zeal and inspiration: “We have seen the true light, we have received the heavenly Spirit, we have found the true faith, as we worship the Undivided Trinity, for the Trinity has saved us.” Indeed, whatever other feast day of the other great holidays we observe, we do so only thanks to the great day of July 15. Were it not for this day, we would not have been Christians and we would not have received the joy of any of the other Christian holidays. That is why it would seem that this holiday must be for us Russians a great feast day, a day of national religious celebration.
Here in the diaspora, we have apparently come to understand all this, and for this reason over the course of several years, the feast day of St Vladimir is celebrated everywhere with a great deal of pomp and ceremony, though with different names: “Day of Russian Culture,” “Day of Russian Glory,” etc. This great Russian national celebration of course always begins with Divine Liturgy with an appropriate sermon and a moleben to the Illuminator of Rus, St Vladimir, if possible followed by a procession of the cross and blessing of the waters in a nearby stream. In the afternoon, academic meetings often take place, with one or more serious lectures on the significance of this great day, and in the evening, literary or musical presentations and proper entertainment in a nationalistic spirit for the younger generation.
Of course, the main theme of this celebration is the remembrance of how the Russian people ascended from paganism to become a Christian people, what obligations were laid upon this nation, and how the Russian people fulfilled this obligation throughout our history. For this reason, naturally, on this day, the thoughts and emotions of every religious and nationalist Russian person especially turn to the depths of history, poring over in his mind the precious historic events which led to the greatest, most glorious moment, the baptism of the entire Russian people.
To our good fortune, we have a most valuable document which preserves the most important and most interesting details of these events, and of the baptism of Rus itself. However strenuously the truly-mindless liberal criticism has tried to denigrate this document, always trying to besmirch and mock this most dear document of our history, it will never lose its significance for us as one which breathes simplicity, guilelessness and truth, which attest to its authenticity. The Tale of Bygone Years by the chronicler Nestor, holy monk of Kievo-Pechersk Lavra, whom all of us Russians must nurture special love for and gratitude to for having communicated to our hearts the events of the distant past of our history.
Thanks to St Nestor, we learn that the great baptism of Rus, which is acknowledged occurred in the year 988 AD, was preceded by a series of important and preliminary events. The first who through Divine inspiration foresaw the blossoming of faith in Christ in our homeland, and blessed it, was none other than one of the twelve closest disciples of Christ, Holy Apostle Andrew the First-Called, who has for this reason been especially venerated by the Russian people as an intercessor and protector. According to ancient tradition, having completed his preaching on the Black Sea, he delved into the territory of today’s Russia, traveling up the Dnepr River. Here the holy apostle paused upon the hills which is now the city of Kiev, and spoke to his accompanying disciples this remarkable prophecy: “Do you see these hills? Look, for upon these hills Divine Grace will shine forth, a great city will rise and many churches of God will be built.” Having spoken these words, the apostle, ascended the hills, blessed them, prayed upon one of them and erected a cross.
The great church historian EE Golubinsky, renowned for his unrestrained skepticism, harboring a blasphemous disdain for our Fatherland’s ancient history, not only doubts but categorically denies the veracity of Apostle Andrew’s visit to the future Russian land. One can deny whatever one wishes, of course, but if Professor Golubinsky found himself among the Russian exiles, in Bulgaria, after World War I, if he traveled through the outskirts of the city of Varna along the shores of the Black Sea, maybe he would not have been so adamant. Seventeen kilometers from Varna, near the coast, there are catacombs from the first century of Christianity, and nearby a large cave containing an icon of Apostle Andrew the First-Called with a lampada burning before it. According to sacred local tradition, the saint sojourned here on his way to preach in what is today Russia.
The first evidence of the population of the Russian land converting to Christianity is found in the first quarter of the 4th century, but these were individual cases. The indubitable voice of history marks the first mass conversion of Russian to Christ in the middle of the 9th century (867), under the Kievan Princes Askold and Dir, to which a whole series of Greek sources attest. The first firm foundation for the dissemination of Christianity in Rus was laid down, including the building of churches, though the overwhelming majority of Russian Slavs continued to live in the darkness of paganism.
In 866, two of Rurik’s companions, Askold and Dir, taking control of Kiev, undertook a raid on Constantinople. Along with a multitude of warriors on 200 boats, they approached Constantinople itself, striking fear in the hearts of its residents. Emperor Michael III and Patriarch Photios, along with a multitude of worshipers, cried out in prayer to God to save their capital from the wild barbarians. Upon the conclusion of all-night vigil in Blachernae Church, they took out the veil of the Theotokos which was kept there and went in a procession of the cross to the shores of the Bosphorus, immersing the garment into the water. The sea began to roil with large waves, which destroyed and sank many Russian boats. Many died, while the rest fled, profoundly impressed by the Divine wrath that smote them. This caused the massive conversion of Russians to Christ. “The people of Rus,” wrote Patriarch Photios, “set aside the dishonorable superstitions of heathenism and took up the pure and chaste Christian faith, and, receiving a bishop and teacher, conduct themselves as obedient children and friends.” Further, he writes that they accepted a bishop and the Christian rites (Epistle of Photios, Stritt Memor. pop. 2, 957). Indeed, a Greek bishop soon arrived in Kiev and began to preach Christ, as Emperor Constantine wrote: “When the bishop arrived in the capital of the Rus, the king of the Rus gathered his council (veche).”
There were a great many people here: the Prince himself presided with the boyars and elders, who were from ancient times more than anyone bound to paganism. They began to discuss their faith and Christianity, and, inviting the archpastor, asked what he wishes to teach them. The bishop opened the Gospel and began to tell them about the Savior and His miracles, and about miracles performed by God in the Old Testament. The people of Rus, listening to the preacher, said “If we do not see something akin to that which happened to the youths in the ovens, we do not wish to believe.” The servant of God was not perturbed, he boldly responded: “We are nothing before God, but tell me, what do you want?” They asked that the Gospel be thrown into the fire, and vowed to convert to the Christian God if it remained undamaged. Then the bishop declared: “Lord, glorify Your name before these people!” and place the Book in the fire. Soon, the fire burned the wood, but the Gospel itself remained whole, even the ribbons binding it. Seeing this, the coarse men, confounded by this miracle, began to accept baptism” (Constantine Porphyrogennetos, De administr. imp. с. 29).
This was in the year 867. Apparently, this was when the princes were christened, too. In any case, a church was later built in honor of St Nicholas upon the tomb of one of them, Askold, which gives reason to believe he was baptized with that name.
Subsequently, under Prince Oleg, included among the dioceses of the Patriarchate of Constantinople was a Russian Diocese.
During Igor’s reign, as evidenced by text from the pact between the Rus and the Greeks, the Rus were officially divided into those “who accepted baptism” and “the un-baptized,” and in fact the baptized recognized this pact with an oath given in the Cathedral of St Elias in Kiev. The fact that a cathedral already existed in Kiev suggests that other churches already existed there, too. Consequently, there was a significant number of Christians there already.
The first herald of the general baptism of the people of Rus was Grand Duchess Olga. The chronicler praises her with enthusiasm and warmth, venerating her wisdom. In his depiction, she was for the Russian land “the morning star preceding the Sun, the early dawn preceding the day; she shone like the full moon in the night, shining among the heathens like a pearl.” Bestowed with a bright, incisive mind and seeing the sinless life of Christians, she submitted to the Gospel truths and, according to tradition, herself traveled to Constantinople in 957, where she was baptized by Patriarch Polyeuchtos, while Emperor Constantine Porphyrogennetos himself was her godfather. The Patriarch blessed Olga with a cross which she then brought back with her to Kiev, and foretold that her descendents would achieve glory. Olga gave him in return a gift of a gold platter with the depiction of the Savior in precious stones. Indubitably, many members of her entourage were also baptized. Returning to Kiev, she earnestly began spreading the Christian faith, which the Stepennaya Kniga [Book of Degrees of Royal Geneology] attests to: “Many, wondrous at her [Olga’s] words, having yet heard them before, received the word of God with love from her mouth, and were baptized.” For this, and for her lofty Christian sensibility, the Church glorified Grand Duchess Olga and commemorates her on July 11 (o.s.).
And so, gradually, firm foundations were laid down for the conversion of the entire Russian people to Christ, which finally occurred in the year 988 under the grandson of St Olga, Prince Vladimir, Equal-to-the-Apostles. So the Sun as described by the chronicler, was preceded by the early dawn, Olga, and was St Vladimir himself.
Constantine the Great was for the Roman Empire what Prince Vladimir was to be for Rus, for the latter performed the great work of converting the entire Russian people to Christ. His life is exceptionally instructive for us. He clearly attests to the regenerative power of Christian teaching; how—when it is taken to heart and brought to life—it can utterly transform the human soul. The pre-baptism Vladimir and post-baptism Vladimir were two completely different people. At first brooding, cruel, suspicious, coarse, a lustful barbarian, after his baptism he becomes a tender, welcoming prince, full of love and mercy, a true father of his subjects. Vladimir the Beautiful Sun is the name given to him which characterizes the second part of his life.
The first years of his reign, Vladimir was occupied with bloody wars and lived like the most sinful pagan. Defeating his brothers in battle, whom he had fought to gain power, he became the sole ruler of the Kievan Duchy. But his conscience gave him no respite, and he attempted to find peace by erecting new idols on the banks of the Dniepr and Volkhov Rivers, adorning them with gold and silver, and making abundant sacrifices before them. He even made human sacrifices, which apparently became the turning point in Vladimir’s soul and forced him to consider changing his faith.
After his defeat of the Yatvags, it was decided that the gods must be thanked through human sacrifice. The lot fell to a handsome young man, a Christian named Ioann. His father, Feodor, did not wish to give up his son to be sacrificed to idols. The angered mob broke into their home with weapons, demanding that the father surrender his son. The father, standing on an elevated balcony of his house with his son, calmly responded: “If your gods are truly gods, let them send one of their own to take my son, why do you ask for him?” The aggravated pagans then destroyed the pillars under the balcony, and father and son died. The holiday of these first Russian martyrs, Ioann and Feodor, is celebrated on July 12.
This event inflicted great spiritual pain in Vladimir and instilled doubt in the truth of pagan beliefs. His soul languished, seeking succor and peace, and he remembered great Olga, “the wisest of all,” and her God, the God of the Greek Christians. According to the chronicler, representatives of neighboring faiths visited Vladimir proposing that he adopt their religion. The first to come were the Volga Bulgars, who confessed Mohammedanism, and began to praise their faith. Vladimir did not like their practice of circumcision and ban on drinking wine. Latin missionaries from the Roman pope came and spoke about the grandeur of the unseen God, and the nothingness of the idols, but the glorious prince, having had enough of the power-hungry politics of the pope, did not give them much time to speak, but sent them away with the words: “Go back where you came from: our fathers did not take their faith from the pope.” Then the Khazar Jews came, who said that they believe in the one true God. Vladimir, hearing their words, suddenly asked “Where is your homeland?” “In Jerusalem,” they replied, “but God, for the sins of our fathers, deprived us of a fatherland and scattered us throughout the world.” “How can you teach others,” retorted Vladimir, “having been rejected by God yourselves; if God loved you and your law, you would not be scattered throughout the foreign lands; do you wish the same for us?” So the clever words of Vladimir revealed his innate wisdom and clear, incisive intellect, qualities which justified his selection by Divine Providence as being the executor of the great work of converting the entire Russian people to Christ.
Finally, after everyone else, Vladimir was visited by a scholarly Greek monk, a philosopher, as they called him. In a long speech, he showed the error of all other faiths and explained to him the Biblical history of Divine Providence’s plan for mankind, beginning from the creation of the world and ending with the Dread Judgment, showing the prince an icon of the Day of Judgment. Vladimir, beholding the icon, sighed deeply and said “It is good for those on the right, and there is sorrow for those on the left.” “If you desire to be with the righteous, be baptized,” said the preacher. “I will wait for now,” replied the wise prince.
Since Vladimir was considering the conversion to a new faith not only by himself but by his people, it was naturally important that the selection of a new religion would involve the best representatives of the people. So, dismissing the Greek emissary and rewarding him with abundant gifts, in 987, he gathered his council of boyars and shared with them the proposals of his recent visitors. “Every one of them praises his own faith,” said the boyars, “you have many wise men: send them to study whose faith is best.” Then Vladimir, heeding his advisor’s words, sent “ten men, good and wise,” so that they examined the novel faiths in their own lands. They went to the lands of the Volga Bulgars, then to the Germans who confessed the Latin faith, and finally arrived in Constantinople, where they came to the magnificent Hagia Sofia Cathedral, where the patriarch himself was officiating at divine services. The grandeur of the temple, the service of the many clergymen, headed by the patriarch, the orderly, profoundly prayerful singing, virtually lifting worshipers up from the earth, the splendor and simplicity of the divine service brought the envoys into a holy ecstasy and shook them to their very core.
Returning home, they gave negative reviews of the Muslim and German services and recounted their experience of the Greek divine services with fervent elation. “When we came to the Greeks,” said the envoys, “we were led to the place where they serve their God, and we did not know whether we were in heaven or still on earth: we cannot forget that beauty, for every man, having tasted the sweet, then disdains the bitter and we no longer wish to remain in our old pagan faith.” Then the boyars and elders reminded the prince: “If the Greek law were not good, then your grandmother Olga, wisest of all, would not have adopted it.” “Then we will accept christening, but where?” asked Vladimir. “Wherever you wish,” replied the boyars, presenting the prince the decision to manifest that which the people themselves, in the persons of their finest representatives, had decided—to adopt the holy faith of Christ from the Greeks.
The warlike prince, though he decided to convert to Christianity, could not without Divine intervention, humble his soul to the degree sufficient to appeal to the Greeks with the meek request to be baptized and to be taught, together with his people, about the new faith. At the same time, his innate wisdom and refined political instinct told him asking this of the Greeks would not be without danger. Examples from history of the time indeed showed that peoples who adopted the Christian faith from another nation often found themselves not only in spiritual dependence upon them, but losing political and even sovereign independence. Vladimir, of course, did not want this for his people. And so, fearing that following spiritual submission would be the political submission of the Russian people to the Greeks, he decided to win the new faith with the power of arms. This explains everything that followed after Vladimir and his boyars decided to accept holy baptism, and what at first blush appears strange to many, and even antithetical to the Christian spirit.
Vladimir decided to show the Greeks that, while accepting their faith, he did not intend to subject his state to them and wished to speak with them as an equal. So he set out for war, besieging the Greek city of Chersoneses (Korsun in Slavic), in the Tauride, then gave the vow to be baptized if he took the city. Having taken it, in order to further humble the Greeks, he demanded the co-Emperors Basil and Constantine their sister Anna’s hand in marriage. They responded that they would agree to give them their sister, but only on the condition that he be baptized, since their sister could not marry a pagan. “I have long studied and come to love the Greek law,” replied Vladimir.
Before Princess Anna’s arrival with the priests who were to perform the baptism then marriage, Vladimir underwent a miraculous experience which possesses profound spiritual meaning. By God’s will, he was stricken with a serious ocular sickness and was completely blinded. Blindness is an ailment in which a person is particularly sensitive to his vulnerability, his weakness, and is naturally humbled. For this reason, the Lord, wishing to make this proud prince a true servant to Him, sent him this temporary tribulation, so that before he receive the great Christian Mystery of baptism, he would be taught the great Christian virtue of humility, just as he had done to that proud persecutor of Christianity, Saul, designating him as His vessel for the conversion of pagans. Vladimir, just as Saul did in this condition, recognized his spiritual poverty, his weakness and nothingness, and with a feeling of profound humility prepared to receive the holy Sacrament. And a great miracle occurred over him which symbolized the opening of his spiritual eyes and rebirth. The moment the bishop of Korsun, during baptism, placed his hand on Vladimir (renamed Basil) as he emerged from the baptismal font, he instantly began to see and cried out joyously: “Now for the first time I see the true God!” Many of his fellow warriors, stunned by this miracle, were also baptized, after which the wedding to Princess Anna took place.
But Vladimir sought a better faith not only for himself but for his entire nation. Having himself experienced at the moment of his baptism all the power and grandeur of the Christian faith, he doubtless burned with greater fervor to hasten to illuminate with the light of faith in Christ and the greatness of the Christian faith his own people. And then, returning to Kiev, he first baptized his twelve sons, then decisively began destroying idols and spreading the Christian message to his people. The priests who came with Vladimir walked the streets of Kiev and taught the people about the truths of the new faith, which was already familiar to many Kievans.
Vladimir then designated a specific day when all the residents of Kiev were to gather at the river to be baptized. Kievans joyfully rushed to fulfill the wish of their beloved prince, reasoning: “If this new faith were not better, the prince and boyars would not have adopted it.” Countless crowds of people, old and young, mothers and children, appeared on the banks of the river. Soon the prince himself appeared along with the host of clergymen. Upon a predetermined signal, the mass of people entered the water: some up to their necks, some up to their chest, adults holding children in their arms, while the priests, standing on shore, read prayers, performing the great Mystery over them.
During these holy moments, as the pious chronicler wrote, the heavens and the earth truly rejoiced to this enormous number of saved souls. Those being baptized rejoiced, those baptizing rejoiced, but more than anyone, the central figure in this celebration rejoiced, Holy Prince Vladimir. Raising his eyes to the sky, he spoke to God with love: “Oh God, Who hath created heaven and earth, look down, I beseech Thee, on this Thy new people, and grant them, o Lord, to know Thee as the true God, even as the other Christians nations have known Thee. Confirm in them the true and inalterable faith, and aid me, o Lord, against the hostile adversary, so that, hoping in Thee and in Thy might, I may overcome his malice.”
The words of this remarkable, very brief but unusually broad and inspired prayer, one might say even all-encompassing in its content, expressed the entire soul of the reborn Christian Prince, deeply sensing with his entire being the miraculous tableau of his people. This prayer is truly remarkable, if we delve deeply into its words and feel what the man who spoke them in this great moment felt. With all its apparent simplicity and directness, it is special in its unusual depth of thought and points to how the holy prince, a recent page, internalized the genuine foundations of Christian teachings. This prayer contains the full program of the true Christian life, as we will see. Since the words of this prayer were used by the prince to pray for his own people and for himself as their spiritual leader (as he must have seen himself, having spent the rest of his life in truly apostolic labors), we can see in this prayer what this Holy Prince, Equal-to-the-Apostles, wished for his newly-baptized Russian people, the life’s path designated for him after his own baptism, and this prayer clearly contains the legacy of St Vladimir to the Russian people.
What is this legacy comprised of? What did our Illuminator pray for, and what did he wish for us? “Oh God, Who hath created heaven and earth, look down, I beseech Thee, on this Thy new people, and grant them, o Lord, to know Thee as the true God, even as the other Christians nations have known Thee.” This first legacy, holding the primary place for each person who decides to take up the Christian life, for each who wants to live as a Christian, to be truly Christian, is the law of knowing God, of coming to know God.
Knowing God, in the teaching of the word of God and the Holy Fathers, is the first and fundamental challenge in the life of the true Christian. In order to be a Christian, it is necessary first to believe in God, place your hope in God and to love God. But one cannot believe in Someone, hope in or love One Whom you do not know. So the need to know God naturally exists for every Christian. Consequently, all that speaks to us about God or reveals Him to us must be a subject of our intense study. The magnificence of nature all around us speaks eloquently of God, with its harmony and logical, wise order; God is expressively witnessed by the depths of our own human spirit, if we honestly strive to know ourselves; but most fully and clearly, of course, God is revealed to us by His own Divine word—Holy Scripture, for in it, the holy people of God speak the words of the Holy Spirit (2 Peter 1:21). And in Holy Tradition, too, which is preserved in the Church in the decrees of the Councils, the texts of divine services and the works of the accepted Holy Fathers and Lives of the Saints. All this must be the subject of our attentive, earnest study throughout our entire lives.
How are we to understand the concept of “knowing God”? Can we, organic creatures, fully understand this idea and penetrate the mysteries of Divine Essence, learn and master the Divine Essence with all of His properties? Is this not brazen of us?
Of course, from a Christian point of view, this is not at all the sense in which we mean “knowing God.” We must strive to know God to the degree that God Himself deigned to reveal Himself to us, and to the degree necessary for our salvation, for only this sort of “knowing God” falls into His plans, for He wishes that “all men be saved, and to come unto the knowledge of the truth” (1 Timothy 2:4). Anything beyond this is brazenness, of course, impermissible for the true Christian, being the product of a proud, inquisitive mind, which brought our First Ancestors to the Fall and the loss of Eden’s bliss. We must strive to know God only insofar as is necessary for our salvation, our spiritual rebirth and entry into communion with God. Any other purpose in striving to know God, be it a Gnostic or rationalistic effort to fathom the mysteries of Divine Essence Itself, to analyze all of God’s properties with our limited, weak minds, from a Christian point of view is, of course, reprehensible. It not only runs counter to our salvation, but will doom our soul, for how can we, ashes and dust (Genesis 18:27), dare to uncover in God that which He Himself did not deign to reveal to us? This is why the Church condemned and condemns even now both ancient and new Gnostic systems and arbitrary mental exercises about the truths of the faith which are not based on the Word of God and the authority of the Holy Fathers.
How did the Russian people fulfill the first commandment of their great Illuminator? In the ancient period of its history, and partly up until latter days (not counting our intelligentsia, who from the time of Peter the Great was mostly educated in the Western spirit, alien to Orthodoxy), the Russian people strove to fulfill their duty in the most earnest manner. The favorite reading material of the Russian people before the incursion of Western free thinking and godlessness, was Holy Scripture, especially the Psalms and Gospel, which many knew by heart, as well as the writings of the Holy Fathers and Lives of Saints, and in the churches, during the long services performed according to the Typikon, they learned profoundly edifying lessons from the prayers they heard. And not only in churches, but at home, too, which were truly “little churches,” where the head of the household was like a rector, an abbot, and the rest of the family the monastics. Children learned grammar by reading books of divine services, the Book of Hours and Psalter. And so it was in many righteous peasant and Cossack families almost to the final period before the revolution.
Only our intelligentsia, especially our “semi-intelligentsia,” which proliferated rapidly since Peter’s reformations, after the “window to Europe” was hacked out by the Tsar, through which the stinking wickedness of the godless, materialistic teachings of the West burst in, began to gradually depart from this great legacy left by our Illuminator. Now their fruits are apparent: the terrible, bloody Bolshevik revolution with all its horrors, and now the threat to the entire world from the terrible Apocalyptic beast which might consume and destroy everything. Since then, the Russian people ceased to be the keepers of true Orthodox Christian piety and became the manure for the anti-God and anti-human Marxist communist theories and the instrument of its manifestation throughout the world. The rejection by the Russian people of the first commandment of our great Illuminator, the legacy of knowing God, clearly led to the fact that the entire world is on the brink of disaster. And of course, without the repentance of the entire Russian nation in general in the sin of apostasy from God and without our turning to God, there can be no salvation for humanity, and then the end of the world will be unavoidable. Then the signs revealed to us by the Lord Himself about the approach of the end of the world and His Second Coming will be apparent (Matthew 24:3; Mark 13:4-37; Luke 21:7-36).
Let us examine the second commandment of Prince Vladimir: “Confirm in them the true and inalterable faith.” Is this not a directive to staunchly preserve and keep inviolable our Orthodox Faith, which St Vladimir so carefully selected from among other religions? And for how long did the Russian people selflessly fulfill this sacred duty! For in essence, the entire history of the Russian people has been an unending struggle “for the Orthodox faith, for the house of the Most-Holy Mother of God.” Dearest of all for the Russian person was the purity of his confession, the purity of his Holy Orthodox Faith, for which he was prepared to give up his life. “Orthodoxy” and “Russianness” are concepts which are inseparable, almost synonymous.
No matter how often the Roman popes tried to subject the Russian people to his rule, efforts which persisted under almost every grand duke and tsar, with the most tempting promises and proposals, they were always rejected. “We know the true teaching of the Church, and do not accept yours,” replied Righteous Prince Alexander Nevsky to Pope Innocent IV in 1251 to the latter’s invitation to submit to the aegis of the Roman see in return for assistance against the Tatars. It was to be a crusade to emancipate the Russian people from the Tatar yoke, a proposal, it would seem, very tempting after the all the years of suffering and oppression.
It is worth noting that no heresies or sects appeared in Russia until the second half of the 14th century, when the short-lived Strigolniki appeared, and the second half of the 15th century, when the more dangerous heresy of the Judaizers of Skhariya appeared from abroad.
All the subsequent heresies came directly from the West. On Russian soil, no false teachings were born until the so-called “schism” of the 17th century, but this was a completely different phenomenon. This schism arose on the basis of exclusive love and devotion to the Orthodox faith, which, as it seemed to the followers of this schism, was threatened by distortion. The schismatics, as paradoxical as this sounds, broke off from the Holy Orthodox Church in the name of the purity of Orthodoxy, zealous for the preservation of the Holy Orthodox Faith, though they erred in their excessive attachment to the letter of the law, to inaccurate texts and customs, which often contained actual heretical notions, thanks to their “simplicity and ignorance” (as the Great Council of Moscow characterized them in 1666-7). Still, they were essentially guided by a good sense, good intentions—to save the Russian people from the Western novelties which were profoundly inimical to Orthodoxy and creeping into the country. Of course, as Russian history would go on to show, even until our tragic days, these schismatics were indeed correct in this sense, rising up against those reforms of Peter the Great which were directed at rooting out the Russian Orthodox way of life and the centuries-old traditions and customs of the Orthodox Church. They were against those truly fatal (as we see now) measures which shook the foundations of Orthodox piety and prepared the way for the triumph of the godless, materialistic teachings of Marxist communism in our poor Homeland, which was knocked off its historic path.
All future false teachings and so-called sects arose on the Russian land almost exclusively under the influence of harmful mystical notions of Western sectarianism, and some were directly imported from the West thanks to Western sectarian preachers who came solely to proselytize in Russia.
But it is necessary to point out that until the latest period, the overwhelming majority of Russian people remained true to Holy Orthodoxy and even under the most adverse circumstances fought for its purity. It is enough to remember how our people rejected the “Living Church,” then “Renovationism” which gradually faded away by themselves. Sectarianism had some success and spread through Russian people, who due to certain personal circumstances did not receive a proper Orthodox education in their childhood and did not understand it. This mainly spread during the period of Bolshevism.
We cannot but remember how the sacred commandment to preserve fealty to Holy Orthodoxy was touchingly preserved over centuries by the Russian people who were forcibly separated from their Homeland, in so-called Carpathian Rus, where, despite hundreds of years of terrible persecution by their overlords, the flame of Holy Orthodoxy was kept burning with piety and love to our day and where the concepts of “Orthodoxy” and “Russianness” were synonymous for its finest sons.
To this day, true Russians who did not lose their nationalist sense and love for their Homeland and people, are sensitive to the matter of the purity of Holy Orthodoxy. They organically reject, their souls will not accept, any novelties or ideas propagated by innovators and modernists who try, as they sometimes say, to introduce a new “living” stream into the allegedly dying or archaic patristic teachings of the Holy Orthodox Church. The souls of such devoted Russians immediately sense the false notes of modernist propaganda, even if they lack theological training and cannot exactly define where the falsehood lies.
Orthodoxy has always been the soul of the Russian people. The Russian people owe everything that is truly great, lofty and sacred to the Holy Orthodox faith. That is why only the painstaking fulfillment of the second commandment of Prince Vladimir on dedication to Holy Orthodoxy is able to give rebirth to the Russian people, and thereby to all of mankind. The Russian diaspora today doubtless sees its great mission in bringing Orthodoxy to all the heterodox and non-Christian peoples of the world. This is the justification and meaning of our existence abroad. But in order to fulfill this important responsibility we must become strict zealots of true Orthodox without a trace of any heretical musings or modernism. The great Illuminator and spiritual guide from centuries past, Holy Prince Vladimir, Equal-to-the-Apostles, calls upon us to do this.
What is the third commandment of our Illuminator? It is expressed in his prayer that he be granted victory over his internal enemy, against all the hatred that Satan directs at him for the great accomplishment of separating an entire nation from his reign of darkness: “against the hostile adversary, so that, hoping in Thee and in Thy might, I may overcome his malice.” Here is the sacred commandment of eternal struggle against the enemy of God and of mankind’s salvation—the devil (and of course, his offspring, faithful servants and henchmen), to their utter defeat with God’s help. It is important to note the words: “hoping in Thee and in Thy might.” Thus he excludes—in full concordance with the Word of God and patristic teachings regarding this struggle, the “unseen warfare”—any self-reliance, any self-confidence. We must tirelessly fight the enemy of our salvation, but we cannot gain victory ourselves, through our own powers: only our hope in God and His powers can succeed. We must always remember this, and that any self-reliance in this struggle will always fail and will inevitably be punished by defeat and the victory of the enemy. How profoundly the Russian Orthodox people accepted this great commandment from their Illuminator and leader in their holy struggle against the wickedness of the devil!
The ascetic ideal alone of Christianity became so popular within the Russian people so soon after its christening, the unusual blossoming of monasticism, which gave the Universal Church podvizhniki who were similar to the great ascetics and fathers of ancient Christianity, clearly attests to the fact that the Russian people firmly established for itself the proper foundations and methods of conducting this spiritual war. But this struggle with “the hostile adversary” and all the forms of evil that comes from him were endured by the Russian people also in the social and political spheres of life. The Orthodox Russian until recently was irreconcilable with evil, and if he had succumbed to the temptations of evil at times, he was able to later overcome them with unusual strength and through the depths of genuine repentance. While able to sin, the Russian person could also truly repent. And this is the uniqueness and greatness of our Russian Orthodox spirit.
The irreconcilable battle against evil in all its forms has been the slogan of the Russian person over the course of almost a thousand years. It was in the name of this struggle against evil and in favor of Divine truth that all our wars were fought, first for the Orthodox faith, then for the house of the Most-Holy Mother of God, then for the Faith, the Tsar and the Fatherland. Remember the words that Holy Righteous Prince Alexander Nevsky addressed to his small regiment before battle: “Brothers, we are few, and the enemy is great, but God is not in power, but in truth… Let us not fear the multitudes of soldiers, for God is with us!”
Deeply alien to the Russian person was any notion of compromise with evil. He always sensed its falsity and unorthodoxy in his soul and fervently rose up against it. Let us remember our Holy Passion-Bearer, Righteous Prince Michael of Chernigov and how he decisively rejected his boyars’ demand that he fulfill the requests of the soothsayers in order to preserve his own life, whom his subjects so needed, and they even promised to take the penance of this sin upon themselves. Let us remember how the great Muscovite hierarch St Philipp, refusing to make peace with the Oprichnina of Tsar Ivan Grozny; let us recall the truly self-sacrificial staunchness in the struggle for the faith and Homeland of Holy Hieromartyr Germogen, Patriarch of All Russia, who refused to compromise with the Poles who already occupied the Kremlin, even as he was in their clutches. How courageously the monks of Holy Trinity-St Sergius Lavra fought when their monastery became a military fortress!
These are all edifying examples for us, in these troubled times, times of feeble spirit and all sorts of compromises with evil even among those who are not threatened by evil!
The abandonment of this third sacred commandment by the Russian people began during those unfortunate Petrine times—the shearing of beards, the establishment of so-called “assemblies” with their frivolous activities, then, the infection from the West of sentimental “rosy” Christianity. The teaching, in the Protestant spirit, that salvation is easy and requires no spiritual struggle with the bodiless enemy, the dismissal of Christian asceticism and the overly comfortable attitude towards everything, including what is anti-Christian, that false Christian love which exceeds love for Christ and is prepared to make any compromise with all forms of evil. On this basis of fantasized, distorted Christianity, the Tolstoyan teaching of non-resistance of evil, which prepared the way for truly Satanic evil in our Homeland. And now, to our great sorrow, we note that this Tolstoyan non-resistance to evil is taught in many circles, even religious circles, of our diaspora under the attractive slogan of the Church “not interfering in politics,” as though the struggle against a clearly Satanic evil is wrong from the outset for a believing member of the Church?!
Why? Were the Righteous Prince Alexander Nevsky, and St Sergius of Radonezh, and the great Hierarchs of Moscow Peter, Alexy, Jonah and Philipp, Holy Hieromartyr Germogen “politicians?” The entire history of our Russian Orthodox Church, indissolubly bound to the history of the Russian state, attests eloquently to the fact that for the Russian Orthodox Christian, the irreconcilable and uncompromising struggle against evil in all its forms is his holy duty, commanded to him by his holy ancestors—all the Russian Saints—and not simply inappropriate involvement in politics! Such overly-effusive Christians and enemies of “politics” must reconsider their attitude towards the saints of Russia, and consequently then reject them and the great history of our nation, inspired and born of the blessed action and guidance of these spiritual lanterns of the Russian Orthodox Church, which never separated itself from society and the government of its people, but acted as its true soul and conscience.
And so if we wish to be faithful to the third commandment of our great Illuminator and to the whle history of our Homeland, as personified by the great saints of God of Russia, we have a single path before us: uncompromising resistance to Satanic evil, the rejection of the pseudo-Christian embrace of the Antichrist, for “what communion hath light with darkness? And what concord hath Christ with Be’li-al? or what part hath he that believeth with an infidel?” (2 Corinthians 6:14-15). And this path is the genuine Christian path, truly of the Church as founded on the Word of God and the example of a multitude of saints glorified by the Church specifically for this very path!
How profound and full is the remarkable yet brief, Divinely-inspired prayer uttered by our Baptizer and Illuminator, Holy Prince Vladimir, Equal-to-the-Apostles, on this great and holy moment of the christening of the Russian people! Every Russian Orthodox Christian should commit these words to memory, and impress into his heart and bring to life the commandments it contains–personally, in our society and in government.
It is our great misfortune that the Russian people did not stand firm in loyalty to this great legacy, but succumbed to the temptations of the enemy, which turned us from our straight and lawful historic path, and as a result fell to these great calamities and disasters, which now threaten all of mankind. Therefore, for the sake of the salvation of the Russian people and all of mankind, we should set aside all politics, including the evil politics of non-resistance to evil, and raise our banner bearing only these three commandments left to us by our Illuminator: Knowing God, devotion to Holy Orthodoxy and the irreconcilable struggle against Satanic evil, relying solely upon God, and if we do, our hope will no doubt be answered.
The holy Royal Martyrs are a bulwark, a firm wall of protection for the Russian people and land. Their icons adorn temples everywhere throughout Orthodox Russia and beyond, shining forth with the light of victory. Their people supplicate them, and they are quick to hear. Those who bore the crown are now borne as brilliant jewels on the crown of the Orthodox Church. The Moscow Patriarchate’s 2000 glorification of Tsar Nicholas II and his family—the Tsarina Alexandra, the Tsarevich Alexei, and the Grand Duchesses Olga, Tatiana, Maria and Anastasia— along with all the new martyrs and confessors of Russia was a necessary act of repentance from the preceding century, guiding the Church through its continuing resurgence, and one which led to the reunification of the mother Russian Church with its body abroad.
In this sense, in glorifying the Royal Martyrs the Church is simply following in the example that they had offered to us with their lives and in their holy deaths, humbly laying down their throne, and lives, in hopes of preserving the unity of the nation. In the words of Fr. Seraphim Rose, the Tsar was “the first Orthodox layman with a responsibility to give a Christian example to all his subjects,” and in honoring their earthly king the people were led to honor their Heavenly King. Christ also loved the church, and gave himself for it (Eph. 5:25), and in this image, as heaven’s representative on earth, the Tsar also went meekly to his fate as a faithful servant of Christ and of his people. The last Russian Tsar had been born on the day of the Church’s commemoration of the Prophet Job the Much-Suffering, and thereby through God’s providence sensed that his life would likewise know profound suffering—a suffering which he dutifully embraced: “Perhaps an expiatory sacrifice is needed for Russia’s salvation. I will be that sacrifice. May God’s will be done!”
While the memory, glory, and splendor of the noble Tsar and his immediate family are famed throughout the world, there are those amongst his extended family who can also capture our attention. While not a saint, also intriguing is the life of the Grand Duchess Olga Alexandrovna, the younger sister of Tsar Nicholas, memorialized in Ian Vorres’ The Last Grand Duchess (1965). The book was born out of a neighborly friendship: the Grand Duchess, spending her final twelve years in simplicity in Toronto, was wont to invite her neighbor, Ian Vorres, to tea. Vorres just happened to be a writer, and upon learning that his unassuming neighbor was in fact the last surviving Grand Duchess of the Russian royal house he convinced her to grant her blessing to capture her life in writing.
Told largely through her own words, the book offers an endearing picture of a girl, who although raised as the youngest child in one of the most powerful families on earth always cherished the traditional values, simplicity, and love of nature which her father, Tsar Alexander III, had instilled in her. She was especially close to her father, and was devastated when he unexpectedly died in 1894 when she was but twelve years old. She felt less close to her mother, Empress Marie Fedorovna, who expected her to take full part in the palace pageantry which was of little interest to Olga. Inspired by her desire for some measure of freedom from her mother she accepted the marriage proposal of her distant cousin Prince Peter of Oldenburg in 1901.She soon regretted her hasty decision when in 1903 she met Colonel Nikolai Kulikovsky, the true love of her life. It was not until 1916 that her brother, Tsar Nicholas II, granted an annulment, and in the intervening years her marriage to Prince Peter remained unconsummated. During this time the Grand Duchess loved to paint and tend to the garden and she enjoyed an especially close relationship with her brother’s family. While her life, and the book The Last Grand Duchess, can stand on its own as a fascinating tale, Orthodox Christians can especially find much of note stemming from her closeness to the royal family—our Royal Martyrs. Although they have been officially glorified by both the Russian Church Abroad and the Moscow Patriarchate, many unfortunate rumors, lies, and slanders concerning their lives, their martyrdom, and the role of sacred monarchy continue to be perpetuated and sometimes deceive even our own Orthodox Christians.
Grand Duchess Olga was elated to marry Colonel Kulikovsky in 1916, but politics soon forced the happy couple to flee Russia to Denmark in 1919, and again to Canada in 1948 where they spent years tending to a farm, delighting in the simple life their situation afforded them, and becoming active and beloved members of the local Christ the Savior Cathedral. Vorres also writes of the Grand Duchess’ repose in a simple Toronto apartment on November 24, 1960, and, having been given a generous first-hand glimpse into Her Imperial Majesty’s life, the reader feels as if he has lost a friend. It is from these final years that the Grand Duchess vividly and often warmly recalled to her neighbor the events of her life, and she offers to the reader many invaluable first-hand accounts and analyses of the life and rule of her brother, Tsar Nicholas II, and his family, which stand in stark contrast to conventional “wisdom” concerning the Romanov dynasty.Sacred Monarchy
Recalling how Russian troops responded to her father Tsar Alexander III, the Grand Duchess offers a beautiful statement of the Orthodox understanding of the anointed Emperor, which, as she notes, is beyond the comprehension of western religious and political systems:It is all but forgotten today that to the Russian masses of my youth the Tsar was chosen by God to rule the country. Their devotion to him embraced their feelings for God and their country. Believe me, I have seen many examples of that truly dedicated affection. It was the main support of the Romanov sovereigns in their unrewarding task of wielding absolute power. Between the crown and the people was a relationship hardly ever understood in the West. That relationship had nothing to do with government or with petty officialdom. The Tsar and the people were bound together by the solemn vows of the Tsar’s coronation oath when he pledged himself to rule, judge, and serve his people. In a Tsar the people and the office were joined together.
This lofty statement should not be simply dismissed as from one biased by familial relations, as her words also adhere to the teachings of the God-bearing saints of the Church. Pondering why Tsar Nicholas II was maligned and finally martyred, St. John Maximovitch answered:
Because he was Tsar, Tsar by the Grace of God. He was the bearer and incarnation of the Orthodox world-view that the Tsar is the servant of God, the Anointed of God, and that to Him he must give an account for the people entrusted to him by destiny, for all his deeds and actions, not only those done personally, but also as Tsar … he was the bearer of the consciousness that the Supreme authority should be obedient to God, should receive sanctification and strength from Him to follow God’s commandments. He was a living incarnation of faith in the Divine Providence that works in the destinies of nations and peoples and directs Rulers faithful to God into good and useful actions. Therefore he was intolerable for the enemies of faith and for those who strive to place human reason and human faculties above everything. 
Nor must this be simply dismissed as Russian romanticism about the pre-revolutionary age, for we also find such words enshrined in the Church’s authoritative Seventh Ecumenical Council: “God gave the greatest gift to men: the Priesthood and the Imperial power; the first preserves and watches over the heavenly, while the second rules earthly things by means of just laws,” and again: “The priest is the sanctification and strengthening of the Imperial power, while the Imperial power is the strength and firmness of the priesthood.” Indeed, the Church has traditionally understood the person of the Emperor to be he who now restrains of whom St. Paul wrote, who holds back the mystery of iniquity (2 Thess. 2:7).
And recalling the coronation of Sts. Nicholas and Alexandra the Grand Duchess further stated:
From that very moment Nicky’s responsibility was to God only. I admit that the very idea may sound unreal today, when the absolute power of sovereigns has been so discredited. Yet it will always retain its place in history. The coronation of a Tsar of Russia was a most solemn and binding contract between God and the sovereign, His servant. That is why, after sixty-four years, the memory of it has a special sanctity for me.
Tsar Nicholas II’s Personal Qualities
Taking up the yoke of servitude to God and the people was a serious and heavy responsibility. Upheld by God, the personal circumstances, characteristics and actions of each Emperor yet played a significant role in his reign. It is common enough to hear bewailing of the reign of the sainted last Tsar, supposedly one altogether weak and ineffectual.
While not denying her brother’s imperfections, Grand Duchess Olga offers some explanatory insight into Tsar Nicholas’ imperial formation, and the gravity with which he approached the situation. She recalled her brother approaching her on the verandah, putting his arms around her and sobbing: “Even Alicky [the Empress Alexandra] could not help him. He was in despair. He kept saying that he did not know what would become of us all, that he was wholly unfit to reign. Even at that time I felt instinctively that sensitivity and kindness on their own were not enough for a sovereign to have. And yet Nicky’s unfitness was by no means his fault.” Recalling some of the Sovereign’s finer qualities she noted, “He had intelligence, he had faith and courage” and yet “he was wholly ignorant about governmental matters.” Her brother had been trained as a soldier but insufficiently as a statesman.
It was my father’s fault. He would not even have Nicky sit in Council of State until 1893. I can’t tell you why. The mistake was there. I know how my father disliked the mere idea of state matters encroaching on our family life—but, after all, Nicky was his heir. And what a ghastly price was later paid for the mistake. Of course, my father, who had always enjoyed an athlete’s health, could not have foreseen such an early end to his life … But the mistake was there.
In addition to his sensitivity, kindness, intelligence, faith and courage, Nicholas had also internalized his father’s strong emphasis on family life. Summarizing the testimony of the Grand Duchess, Vorres writes of the Tsar as a man of simple habit and a family life “above reproach,” and the deep, abiding love between the Tsar and his Tsarina is widely known and serves as an encouraging example to modern Orthodox Christians weathering the storm of the rapid breakdown of marriage and family life. In one letter addressed to his “Darling Sunny” Nicholas wrote lovingly to Alexandra during a time of war: “My dear, I am longing for you … Just here, away from Ministers and strangers, we would have plenty of time to talk quietly about various questions, and spend a few cosy hours together.”
But recalling his royal duty he continued: “But what is to be done? You have said very justly, in one of your last letters, that our separation is our own personal sacrifice, which we are making for our country in this sorrowful time. And this thought makes it easier for me to bear it.”The Tsar was always a man of such deep feeling, but it seems this went largely unknown in his own lifetime. His calm and reserved public appearance left the lasting impression that he was cold and aloof, but he did not want to reveal with what depth he felt every twist and turn of his rule, and the people could not see their Tsar break down in public.A story persisted that when the Tsar learned by telegram of the decimation of the Russian navy at Tsusima in May 1905 he crumpled up the telegram and callously returned to his game of tennis. Vorres questioned his royal neighbor on the veracity of this story: “It is a lie – on par with thousands of others!” she cried; “And I know because I was at the palace when the telegram arrived. Both Alicky and I were with him in the room. He turned ashen pale, he trembled and clutched at a chair for support. Alicky broke down and sobbed. The whole palace was plunged into mourning that day.”
Speaking of such times, the Grand Duchess stated, “Perhaps only Alicky and I knew how deeply he suffered and worried. He was always handicapped by the dearth of experienced and disinterested ministers, and all the intellectuals could talk about was revolution and assassination, and didn’t they pay for it?”
Unfortunately, the Tsar’s rule began with such a situation, when, following his coronation, rumor spread that there were not enough gifts for the gathered peasants and a stampede left behind trampled bodies. With his deep sensitivity and his deep faith Nicholas hoped to cancel the evening’s ball and retreat instead to a monastery for a time of prayer and repentance, but his ministers insisted he and Alexandra attend the gala as it had been arranged by the French government. Olga stated: “I know for a fact that neither of them wanted to go. It was done under great pressure from his advisers.” But the newly-crowned gave their day to the people: “I know that both Nicky and Alicky spent the whole of that day in visiting one hospital after another. So did my mother, Aunt Ella, Uncle Serge’s wife, and several others.” And referring to her brother’s generosity in the wake of the tragedy, she asked exasperatedly:
How many people know or care today that Nicky spent thousands and thousands of roubles to provide pensions for those disabled at Khodynka and for the widows and orphans? Later I learned from him that it was not very easy to do at the time—he did not want to embarrass the Treasury and all the coronation expenses were paid out of the privy purse. He had it done so unobtrusively that none of us knew of it at the time—except for Alicky, of course.Throughout his reign the Tsar remained no stranger to generosity, and even austerity. He was strict with his own expenses but liberal elsewise. Speaking of the family’s fiscal situation, Nicholas’ sister puts forth a surprising claim: “It sounds tremendous, but it was not. The fiscal year began on 1 January. Often enough Nicky would be broke by autumn.” He had inherited the expense of the upkeep of seven palaces, imperial yachts and trains, the imperial theaters and ballet school, as well as the wage of thousands of court officials who also received presents on Nativity and St. Nicholas’ day, and the allowance for each Grand Duke and Duchess, of which there were many by the time Nicholas ascended the throne. The crown also supported the Academy of Arts and the Academy of Science nearly every year of his reign, and the bulk of orphanages, institutions for the blind, poorhouses, and hospitals depended on the imperial purse.
In addition the Tsar’s private chancery was inundated with individual petitions for financial help. A policeman’s widow asking to have her children educated, a brilliant university student requiring a grant to finish his course, a peasant asking for a cow, a fisherman needing a new boat, a clerk’s widow asking for a sum needed to buy a pair of spectacles. The private chancery staff were strictly forbidden to leave a petition unanswered. Once certain inquiries were made, and the case proved to be genuine, the petition was satisfied.
And the Grand Duchess concludes: “Compared with some of the American magnates my brother was a poor man.”
Faith and Self-Sacrifice
The Tsar was undoubtedly a man of deep faith. As we have seen he was keenly sensitive to the lives of his people, and especially in times of disaster and suffering his first instinct was to find solace in the stillness of a monastery. His was the role of the “first Orthodox layman” and he fulfilled it well. A stirring example of his faith in God and fidelity to his responsibility to the people occurred on the great feast of Theophany, 1905. The royal family was in attendance at the service of the blessing of the waters, positioned ceremoniously upon a dais. Terrorists had snuck live rounds into guns to be used for a salute and several actual shots were fired, leaving windows smashed and people injured. As the Grand Duchess described it, the scene was one of utter confusion. In the maze of police and military running in every direction the Emperor could not be seen. Finally he was spotted, still and erect on the dais where he had begun the ceremony. Once he returned to the palace he told his sister Grand Duchess Olga that he had heard the shells whizzing around him. “I knew that somebody was trying to kill me,” he told her. He continued: “I just crossed myself. What else could I do?”Our Lord taught us saying This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends (Jn. 15:12-13). Tsar Nicholas and his family would be called upon to show forth this love, and they answered to the call. Although he had an opportunity to flee Russia with his family in the time of the revolution, he chose to stay amongst his people and face whatever awaited him. The time of Russia’s expiatory sacrifice was upon them.
St. Seraphim of Sarov, whose glorification had been realized in 1903 with the help of the Tsar, had prophesied that God would allow for the overthrow of the Tsar that the people might understand the difference between rule by God’s anointed and rule by lawless men. He wrote a letter to be delivered to the Tsar himself on the day of his canonization, and it was widely believed that this letter foretold of the bloodshed coming to Russia. The Sovereign’s nobility, determination, and sense of self-sacrifice are further verified:In 1917 Metropolitan Macarius of Moscow saw in a vision the Saviour speaking to Tsar Nicholas: “You see,” said the Lord, “two cups in my hands: one is bitter for your people, and the other is sweet for you.” In the vision the Tsar begged for the bitter cup. The Saviour then took a large glowing coal from the cup and put it in the Tsar’s hands. The Tsar’s whole body then began to grow light, until he was shining like a radiant spirit. Then the vision changed to a field of flowers, in the middle of which Nicholas was distributing manna to a multitude of people. A voice spoke: “The Tsar has taken the guilt of the Russian people upon himself and the Russian people is forgiven.”
The Tsar, spiritually united at birth to the righteous and long-suffering Prophet Job laid down his life for his friends, and what’s more—even for his enemies, showing the greatest of love. Upon the Cross our Lord called out Father, forgive them; for they know not what they do (Lk. 23:34). From house arrest in Tobolsk in 1918, Grand Duchess Olga, the daughter of the Tsar, passed along the words of her father:
Father asks to have it passed on to all who have remained loyal to him and to those on whom they might have influence, that they not avenge him; he has forgiven and prays for everyone; and not to avenge themselves, but to remember that the evil which is now in the world will become yet more powerful, and that it is not evil which conquers evil, but only love.
The deep faith of the God-crowned Emperor was instilled as well in his family. Such grace-filled words of the Tsar are echoed in his daughter Olga’s own words. A poem copied into one of her notebooks during the family’s time of captivity reads:
Send us, Lord, the patience, in this year of stormy, gloom-filled days, to suffer popular oppression, and the tortures of our hangmen. Give us strength, oh Lord of justice, Our neighbor’s evil to forgive, And the Cross so heavy and bloody, with Your humility to meet, In days when enemies rob us, To bear the shame and humiliation, Christ our Savior, help us. Ruler of the world, God of the universe, Bless us with prayer and give our humble soul rest in this unbearable, dreadful hour. At the threshold of the grave, breathe into the lips of Your slaves inhuman strength—to pray meekly for our enemies.
The Empress Alexandra
Grand Duchess Olga Alexandrovna, as we have seen, enjoyed a close relationship with her brother’s family, including with the Tsarina Alexandra, about whom to this day persists much unfortunate mythology. Responding to claims made about the Empress, Olga responded with pain of heart: “She is the most maligned Romanov of us all. She has gone down in history so calumniated that I cannot bear reading any more of the lies and insinuations people have written about her.” Most of the family never tried to understand her or to make her feel welcome. Just as the Tsar’s public appearance often left him misunderstood, so too with his beloved wife who faced a particularly difficult time with the Dowager Empress, Marie Fedorovna:
She could do nothing right so far as my mother’s court was concerned. Once I knew she had a dreadful headache; she looked pale when she appeared at dinner, and I heard them say that she was in a bad humour because my mother happened to talk to Nicky about some ministerial appointments. Even in that first year—I remember so well—if Alicky smiled they called it mockery. If she looked grave they said she was angry.
The Tsar was constantly inundated by the domineering demands of those surrounding him, but his oath to the Lord and to his people protected him from falling into despair under the sheer weight of the throne. The Empress Alexandra also stood ever by his side as a firm support in times of joy and in times of sorrow and struggle, although, only a handful, including Grand Duchess Olga, understood this dynamic of their relationship. She recalls:
She was absolutely wonderful to Nicky, especially in those first days when he was crushed by his responsibilities. Her courage undoubtedly saved him. No wonder Nicky always called her Sunny, her childhood name. She undoubtedly remained the only sunshine in the ever-growing darkness of his life. I had tea with them often enough. I remember Nicky coming in—tired, sometimes irritable, his mind in a maze after a day crowded with audiences.
And expressing her deep and enduring admiration for her Empress she continued: “Alicky never said a wrong word or did a wrong thing. I loved to watch her tranquil movements. She never resented my being there.”
The Final Generation
The Tsar was a man of great conviction. His sense of duty and faith was unwavering, his family values impeccable. Unfortunately, the same cannot be said for the greater Romanov family of the last generation. While not denying what faults her brother did possess, the Grand Duchess did not hesitate to proclaim, “It is certainly the last generation that helped to bring about the disintegration of the Empire, it is a fact that all through those critical years, the Romanovs, who should have been the staunchest supporters of the throne, did not live up to their standards or to the traditions of the family.” And with the humility of her brother she added incisively, “And that includes myself as well.”
Whereas Nicholas’ father, Alexander III, governed the immense extended family with an iron fist, protecting the throne from any scandalous gossip, his early death saw the demise of this family cohesion. Nicholas, so unjustly styled the “bloody,” ruled with the gentlest hand of all the sovereigns of the great Romanov dynasty. Unruly uncles and cousins did as they pleased and various factions were formed within the family, each with its own egotistical agenda, although united in their disdain for Tsarina Alexandra, who conversely faithfully fulfilled her duty before God, nation, and family.
The lives of the Royal Martyrs, defined by service, familial bonds, and a great love for Russia stand in stark contrast to those of the extended Romanov clan:
As I look back on it all I can see that too many of us Romanovs had, as it were, gone to live in a world of self-interest where little mattered except the unending gratification of personal desire and ambition. Nothing proved it better than the appalling marital mess in which the last generation of my family involved themselves. That chain of domestic scandals could not but shock the nation—but did any of them care for the impression they created? Never. A few of them actually did not mind being banished abroad.
Of course, to attempt to speak accurately of the legacy of the holy Royal Martyrs it is necessary to speak also of Grigori Yefimovich Rasputin, a man of legend whose memory is forever bound up with that of the sainted last family of the house of Romanov, fueled by wild and unfounded myths and accusations. Rasputin was neither a monk nor a priest and he made no claims to be so. He was a father from Siberia who spent little time away from his family and who always sent money to them when he was away. He was not a member of any heretical sect. As so often happens, history speaks to us in extremes. To be sure, Rasputin is not a saint as perhaps some fringe Orthodox or sectarians believe, but neither is he evil incarnate, single-handedly responsible for bringing about the fall of the great Russian empire. As with all things Orthodox, the truth lies in the middle, on the royal path.
Of Rasputin the Grand Duchess noted the delirium surrounding his legacy: “[He] Rasputin has become the central figure of a story the world has long since accepted as true. Anything I might have to say about him would either fall on deaf ears or else be dismissed as a fable. Anything written about the man is so coloured and twisted that it is virtually impossible for the public to sift fact from fiction.” While the memories of the Grand Duchess stand as invaluable first-hand testimony, the canon of Rasputin studies has been authored largely from a position of speculation and hearsay. The French Ambassador, Paléologue, author of a famous set of memoirs, for instance, set himself up as an authority on the inner-workings of the Romanov family, and the literary world accepted his claim unquestionably. His information stemmed merely from the gossip of St. Petersburg salons and scant contact with Grand Duchess Marie Pavlovna, the wife of Grand Duke Vladimir. As an ambassador he visited Tsarskoe Selo only for official audiences—hardly the time for private confidences as Olga noted.Myths about Rasputin as an evil genius began even in his own lifetime, and undoubtedly as a revolutionary attempt to besmirch the throne. However, Sts. Nicholas and Alexandra were aware of who the man really was:
I think it is high time the man was reduced to his proper size and standing. To Nicky and Alicky he remained what he was—a peasant with a profound faith in God and a gift of healing. There was no mystery whatever about his meetings with the Empress. All those elements were born in the imagination of people who had never met Rasputin at the palace. Someone turned him into a member of the staff. Many others made him monk or priest. He had no position either at court or in the Church. And apart from his undoubted gift of healing, Rasputin was neither as impressive nor as exciting as people think.
While he held no ecclesial position, his faith was genuine. He was first heard of in St. Petersburg in 1904 where St. John of Kronstadt saw him at prayer and was greatly moved by his faith and repentance. According to Olga all who met him considered him a man of God. Thousands of commoners and also bishops believed in the power of his prayer, and his ability to heal the gravely ill Tsarevich is undoubted by the Grand Duchess and all who knew him and the family. He asked favors of the Tsar on behalf of others who petitioned him, but never for himself. Though he could have easily become rich, he chose instead to help the poor and keep only the necessary provisions for his family. He died owning but a Bible, some clothes and a few personal items.
While it is commonly believed that Rasputin enjoyed unchecked influence over the crown, and especially over the Empress who was eternally grateful for the health he several times restored to her son, Olga counters: “Yes, not only did I know Nicky and Alicky far too well to believe any of the ugly rumours, but I also knew the Siberiak [literally ‘man from Siberia’] and knew too the limits of his influence at the palace.” The Sovereign was aware of the rumors and slanders surrounding his family’s relationship to Rasputin and thus banned him from the palace and several times ordered his return to Siberia. His toleration of the man stemmed solely from the help he gave to the inheritor to the throne, Alexei. In her talks with Vorres, the Grand Duchess was quite insistent even that Rasputin had “not a particle of influence” over the Tsar, pointing to some of his letters to Alexandra as proof. True, she admits, while Nicholas was away at Moguilev and Alexandra was alone at Tsarskoe Selo she came to trust more in the counsel of Rasputin, but the Tsar’s appraisal of him remained his own, and for all his devotion to his wife, he appointed and dismissed men against her wishes.
And regarding the vicious and shameful allegations that the Empress Alexandra took part in spiritualist séances arranged by Rasputin, the Grand Duchess answered succinctly: “That would be laughable if it were not wicked. Alicky’s piety may well have been exaggerated, but she was staunchly orthodox and our Church bans all such activities.”
Notions of spiritualism were further fueled by the murder of Rasputin. Referring again to the extended family’s decadence and betrayal of the throne, Olga insisted:
There was just nothing heroic about Rasputin’s murder … It was a murder premeditated most vilely … The murder was so staged as to present Rasputin in the guise of a devil incarnate and his killers as some fairy-tale heroes. That foul murder was the greatest disservice to the one man they had sworn to serve—I mean Nicky. The involvement of two members of the family did nothing but reveal the appalling decadence in the upper social strata. It did more. It created a panic among the peasants. Rasputin was flesh of their flesh and bone of their bone. They felt proud when they heard of him being the Tsarina’s friend. When they heard of his murder they said: “There, let one of us get near the Tsar and the Tsarina, and Princes and Counts must needs kill him out of jealousy. It is always they who will stand between the Tsar and ourselves.”
The Rasputin of popular culture—a sex and power-crazed madman who was nearly unkillable— was largely created by disloyal Russians, eager for revolution to bring down the throne, and in the end the real Rasputin—a simple and faithful peasant who, yes, was not beyond reproach, as Nicholas and Alexandra themselves were aware—was gruesomely brought down.
“The Tsar is a saint and, moreover, one of the greatest saints.”
Grounded in her Orthodox faith, the Grand Duchess Olga Alexandrovna regarded her brother as God’s anointed Sovereign on earth. His power was not of men, but of God. On one occasion Vorres asked her if she ever prayed for him. She gave the only reply a faithful Orthodox Christian can give:
“Not for him—but to him. He is a martyr.”
Indeed, Tsar Nicholas and his beloved family— the Tsarina Alexandra, the Tsarevich Alexei, and the Grand Duchesses Olga, Tatiana, Maria and Anastasia—along with their faithful servants were eventually to go to their deaths in a dank basement in Ekaterinburg. In their lives they stood for family, humility, nobility, duty, the Russian people, and above all for the holy Orthodox faith. And in the end they gave their lives for their nation and for that holy Orthodox faith, prevailing as the early martyrs before the lions. Having given their lives for Christ, they now intercede for us before Christ. In the words of Fr. Dimitry Dudko who bravely spoke out against the betrayal of the Church in Russia:“The Tsar is a saint and, moreover, one of the greatest saints. O great saint of Russia, Great-Martyr Nicholas, pray to God for us!”
Verily, and may the prayers of all the Royal Martyrs—Nicholas, Alexandra, Alexei, Olga, Tatiania, Maria and Anastasia be with us.
Love for enemies is not a moral injunction, it is the fundamental criterion for the Christian way of life. This is Salvation. Yea, this is theosis.
I am afraid I must cool down the enthusiasms of the good doctor, but the fundamental criterion for the Christian way of life is LOVE FOR GOD and LOVE FOR THE NEIGHBOR! About the identity of your neighbor, the Lord explains it very clearly (hint: it’s NOT the enemy).
I would also like to ask for an answer from the good doctor about a couple of quotes from his essay:
By others, Salvation is often understood simply in terms of “deliverance from sin and its consequences and admission to heaven,” in terms of escaping damnation, that is, and reaching a safe place where we can no longer be tormented by the enemy. According to the Fathers of the Church, however, Salvation is not so prosaic a matter, for it involves the “theosis” (the deification or divinization) of the entire human person in Christ; it involves, that is, becoming like unto Christ to the point of identity with Him;
In other words, it proves to us that the example of Christ is also realizable, also attainable, by us human persons, and that theosis to the point of divine perfection, far from being optional, is in fact an obligation.
My questions are very simple. What does the good doctor think about the lot of all the Christians (99%, himself included; as for me, I’m not even sure to belong in the number of Christians, still not being able to force myself to the Liturgy every week) who have departed and will depart this life failing to reach “theosis”? Will they just be discarded, because not adequate to the height of the Divine Love? Did the Divine Love incarnate and suffer to the point of death, even the death of the Cross, to justify our weakness, just to deliver us to damnation because of our weakness? Is really God subject to the perfection of His Love? Must He really bow to His Love as a Necessity? I would humbly suggest that this is just very pompous blasphemy.
But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.
I would also suggest, even more humbly, to read the whole chapter 23 of St. Matthew’s Gospel. It’s very profitable, above all to understand correctly what it means the love for the enemies in the Christianity. The Love of the Lord for the enemies was never meant to justify them, apart from their repentance and turning to His redeeming Love!
If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.
He that hateth me hateth my Father also.
If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
The love for the enemy is an unceasing offer to them to repent and escape a terrifying lot, an entreaty till their last breath to come to their senses and return to God. It’s taking pity for unfortunate creatures of God busily preparing their destruction and offering prayers for them, even from the Cross or under their stones, so that they could amend their ways (as St. Paul did) by the Grace of God. We love sinners, never their sins. If they stay in their sins, they are aliens to us because they are aliens to God, deaf to His calling.
The love for the enemies is this unceasing calling, remembering that everybody was an enemy before the Incarnation and before his Repentance. That’s all! Nothing else, least of all a “fundamental criterion for the Christian way of life”.
It’s an unremitting call to repentance, in imitation of our Lord and God. It’s not salvation, even less “theosis to the point of divine perfection“. In that sense, theosis is an obligation only as a desire, a goal in the strenuous and sincere efforts of those who struggle daily to love God more than themselves and their neighbor as themselves (<= the fundamental criterion for the Christian way of life), but only the Mercy of God will grant that to most of them at last. Unless you are willing to claim that only the saints (and not even all of them) will be saved……
Let us lift up the eyes of our understanding to the Word who now sits, with His body, above the vaults of heaven. And He who sits in divine splendor on the right hand of majesty, utters these words to us as if from afar, “If anyone wants to stand in the presence of this glory, let him imitate Me as far as he can, and follow the way and the manner of life I taught on earth”.
St. Gregory Palamas
It would be a very strange love, indeed, that which cherishes the enemies and damn the faithful.
For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.
Neither pray I for these alone, but for them also which shall believe on me through their word;
Here! Nothing is more profitable than (re)turning to their word.
If ye love me, keep my word!
To love God is to live by His Word as a faithful member of His Body (the Church), conscious of our own weakness but even more conscious of His unfathomable Mercy. Salvation is always by His Grace, even for the greatest of His saints. Salvation is always a gracious concession by God. For sure, it’s not a matter of technical expertise. The Lord justified the publican and saved the thief on the cross. The only obligation is repentance (remembering that you cannot deceive God), and repentance is a perpetual. irreconcilable and uncompromising struggle against evil, AGAINST THE ENEMY and his offspring.
To love God is to live Christ, not to philosophize about Him, even less to philosophize about a few quotes from St. Silouan or Archimandrite Sophrony (a monk who, according to Metropolitan Kallistos (Ware), wanted his monastery to be open to the spirit of the world, a monastery where monks and nuns live together…..).
Beware that false Christian love which exceeds love for Christ and is prepared to make any compromise with all forms of evil!
It’s St. Silouan himself who gives the path:
Keep your head in Hell and DESPAIR NOT!
This sentence, delivered directly by the Lord, is powerful and crystal clear, as only the Logos can be. It does not need any commentary or explanation, and even less it needs rapturous flights of fantasy out of misconceived love, a love which is indeed full of pride.
Theosis must be depurated from all these inanities and presented to the faithful, to us little ones, for what it is: the irresistible love for God which compels man to a violent and perpetual struggle against the fashionable nooses of this world to grow ever more in His likeness.
In Christianity yes is yes and no is no! If you do not follow this rule, you end up chattering about theosis, outlining it like some sublime ecstatic state reserved to a few selected ones, technically able to achieve it, and identifying exclusively that state with salvation; in short, you end up subduing God to His own perfection, to His own perfect Love, and delivering to desperation whoever takes you seriously. You can surely do better than blaspheming the Most Holy Trinity, God Almighty!
Do not I hate them that who hate You, O Lord? And do I not loathe them that rise up against You? I hate them with perfect hatred; I count them my enemies.
PSALM 139, 21
Sunday July 12, 2015 / June 29, 2015
1. The commemoration of each of the saints on the appointed feast day is an occasion for town and country, citizens and their rulers to share in rejoicing, and brings great benefit to all who celebrate. The memory of the just is praised says the wise Solomon (Prov. 10:7 Lxx), When the righteous is praised the people will rejoice (cf. Prov. 29:2 Lxx). If a lamp is lit at night, its light shines for the service and enjoyment of everyone present. Similarly, through such commemorations, each saint’s God-pleasing course, his blessed end, and the grace bestowed on him by God, because of the purity of his life, bring spiritual joy and benefit to the whole congregation, like a bright flaming torch set in our midst. When the land bears a good harvest everyone rejoices, not just the farmers (for we all benefit from the earth’s produce); so the fruits which the saints bring forth for God through their virtue delight not only the Husbandman of souls, but all of us, being set before us for the common good and pleasure of our souls. During their earthly lives, all the saints are an incentive to virtue for those who hear and see them with understanding, for they are human icons of excellence, animated pillars of goodness, and living books, which teach us the way to better things. Afterwards, when they depart this life, the benefit we gain from them is kept alive for ever through the remembrance of their virtues. By commemorating their noble deeds, we offer them that praise which, on the one hand, we owe them for the good they did our Ancestors, but which, on the other, is also fitting for us at the present time, on account of the help they give us now.
2. When we call to mind what they accomplished we add nothing to their good deeds. How could we, given that we are not even competent to depict their virtue as it really is? For the sake of the sublime rewards promised by God, they strove honourably to the limit of human nature and showed us a way of life that was equally sublime. We certainly do not augment their treasures by praising them—not at all! But we do increase their bounty to us by looking up towards them as lanterns aglow with divine light, and by understanding better and welcoming the beautifying power which comes from them.
3. If, as we have said, we commemorate each of the saints with hymns and appropriate songs of praise, how much more should we celebrate the memory of Peter and Paul, the supreme Leaders of the pre-eminent company of the Apostles? They are the fathers and guides of all Christians: Apostles, martyrs, holy ascetics, priests, hierarchs, pastors and teachers. As chief shepherds and master builders of our common godliness and virtue, they tend and teach us all, like lights in the world, holding forth the word of life (Phil. 2:15-16). Their brightness excels that of the other radiantly pious and virtuous saints as the sun outshines the stars, or as the heavens, which declare the sublime glory of God (cf. Ps. 19:1), transcend the skies. In their order and strength they are greater than the heavens, more beautiful than the stars, and swifter than both, and as regards what lies beyond the realm of the senses, it is they who reveal things which surpass the very heavens themselves and indeed the whole universe, and who make them bright with the light in which there is no variableness neither shadow of turning (cf. Jas. 1:17). Not only do they bring people out of darkness into this wonderful light, but by enlightening them they make them light, the offspring of the perfect light, that each of them may shine like the sun (Matt. 13:43), when the Author of light, the God-man and Word, appears in glory.
4. The appearance to us this day of both these luminaries together brightens the Church, for their meeting produces a wealth of light, not an eclipse. It is not the case that one has a higher orbit and is placed above, while the other is lower down and passes under his shadow. Nor does one rule the day, the other the night, such that one would overshadow the other if they appeared opposite each other. Light is not produced by one and received by the other in such a way that the latter’s radiance would vary sometimes depending on the distance between them. Rather, both share equally in Christ, the everlasting Source of eternal light, and have attained to the same height, glory and radiance. That is why the coming together of these lights signifies their solidarity and support for one another and illuminates the souls of the faithful twice over.
5. The first traitor, who incited the first man to desert God, saw Him Who had earlier made Adam, the father of the human race, later re-creating Peter as the father of all true worshippers. He not only saw, but also heard the Creator saying to Peter: Thou art Peter, and upon this rock I will build my church (Matt. 16:18). Once the prince of evil found this out, being the epitome of wicked envy, he tempted Peter, the first leader of God’s faithful people, as he had previously tempted Adam, the founder of the race of men. Realizing that Peter was endowed with intelligence and afire with love for Christ, he did not dare make a direct attack. Instead he came upon him from the right flank, cunningly deceiving him into being excessively eager. At the time of the saving Passion, when the Lord told His disciples, All ye shall be offended because of me this night (Matt. 26:31), Peter disobediently contradicted Him. He also exalted himself above the others, saying that even if everyone else were offended, he would not be (Matt. 26:33). Because he had been beguiled into arrogance, he fell further than the rest, so that by humbling himself more than them he might eventually appear more radiant. Unlike Adam who was tempted, vanquished and completely brought down, Peter, having been tempted and led astray a little, overcame the tempter. How? Through his immediate condemnation of himself, his intense sorrow and repentance, and the medicine which brings forgiveness, tears. A broken and contrite heart, it says, O God, thou wilt not despise (Ps. 50:17 Lxx), and Godly sorrow worketh repentance to salvation not to be repented of (2 Cor. 7:10), and They that sow their supplications in tears shall joyfully reap forgiveness (cf. Ps. 126:5).
6. Anyone who looks at Peter will see that through repentance and painful grief he not only adequately healed the denial into which he had been drawn, but he also completely rooted out of his soul that passion which had made him fall behind the others. Wishing to demonstrate this to everyone, the Lord, after His Passion in the flesh for our sake and His rising on the third day, used those words to Peterwhich we read in today’s Gospel, asking him, Simon, son of Jonah, lovest thou me more than these (John 21:15), meaning, “more than these disciples of mine”. But see how much humbler he has become. Whereas before, even without being asked, he set himself above the rest and said that even if all forsook the Lord, he would not; now, on being asked whether he loves Him more than the others do, he affirms that he loves Him, but leaves out the word “more”, saying Yea, Lord; thou knowest that I love thee (John 21:15, 16, cf. 17).
7. What does the Lord do? Since Peter has shown that he has not lost his love for Him and has now acquired humility as well, He openly fulfils the promise made long before and tells him,Feed my lambs (John 21:15). When He was referring to the company of believers as a building, He promised to make Peter the foundation stone, saying, Thou art Peter, and upon this rock I will build my church (Matt. 16:18). On the other hand, when He was talking in terms of fishing, He made him a fisher of men with the words, From henceforth thou shalt catch men (Luke 5:10). But when He speaks of His disciples as sheep, He sets Peter over them as a shepherd, saying, Feed my lambs, feed my sheep (John 21:15-17). It is clear from this that the Lord’s desire for us to be saved is so great, that He asks of those who love Him only one thing: to lead us to the pasture and fold of salvation.
8. Let us long to be saved, and obey those who lead us in that direction through their words and deeds. As long as each of us wishes to take the road leading to salvation, the teacher, prepared by our common Saviour, is at hand, together with the Giver of salvation, Who, in His overwhelming love for mankind, is more than ready without being called or beseeched. Christ asks Peter three times so that three times he can reply affirming his faith, thus healing his threefold denial with his threefold confession. Thrice Christ appoints him over His sheep and lambs, placing under him the three categories of those being saved: slaves, hirelings and sons, or, alternatively, virgins, chaste widows and those honourably married. But when Peter was asked again and again if he loved Christ, the Scripture tells us he was grieved by the repeated questioning (John 21:17), supposing that the Lord did not believe him. Knowing that he loved Christ, aware that his questioner knew him better than he knew himself, and feeling under pressure, Peter not only confessed that he loved Him, but also proclaimed that the Lord he loved was God over all (Rom. 9:5), by saying, Lord, thou knowest all things; thou knowest that I love thee, because only God Who is over all is all-knowing.
9. Once Peter had made this heartfelt confession, the Lord ordained him Shepherd and Chief Pastor of His whole Church, and also promised to encompass him with such strength, that he who previously was unable even to stand being spoken to and questioned by a young girl (John 18:17), would endure unto death, even death on a cross. Verily, verily, I say unto thee, When thou wast younger, both physically and spiritually, thou girdest thyself, meaning, you used your own strength, and walkest whither thou wouldest, doing what you liked and living according to your natural inclinations. But when thou shalt be old, having reached the peak of your physical and spiritual age, thou shalt stretch forth thy hands. With these words, Christ indicates that Peter will die on a cross, and bears witness that his crucifixion will not be involuntary. Thou shalt stretch forth thy hands, and another shall gird thee, meaning strengthen, and carry thee whither thou wouldest not, that is to say, out of this life (cf. John 21:18). Our nature is unwilling to be dissolved in death, and Peter’s superhuman martyrdom also demonstrates our attitude as human beings to life. “Strengthened by Me”, Christ tells him, “you will willingly endure all these things for my sake and bear witness to me; for the desire to do so is not natural but supernatural to human nature.”
10. Peter was the sort of man who can be described in a few words. As for Paul, on the other hand, what tongue or how many and what sort of tongues can depict even to a limited extent his endurance unto death for Christ’s sake? He was put to death every day, or rather he was always dead, no longer alive himself, as he tells us, but having Christ living in him (Gal. 2:20). For love of Christ he not only counted everything in the present world as dung (Phil. 3:8), but even put things to come in second place compared to the Lord. For I am persuaded, he says, that neither death, nor life, nor things present, nor things to come, nor height, nor depth shall be able to separate us from the love of God which is in Christ Jesus our Lord (cf. Rom. 8:38-39). He had zeal for God, and was jealous over us with divine jealousy (2 Cor. 11:2). The only one to equal him in this was Peter, but hear how humble he is when he says of himself, I am the least of the Apostles, that am not meet to be called an Apostle (1 Cor. 15:9).
11. Given that Paul made the same confession of faith as Peter, and had the same zeal, humility and love, surely they received the same rewards from Him Who measures everything with completely just scales, yardstick and plumbline. Anything else would be unreasonable. That is why the Lord told Peter, Thou art Peter and upon this rock I will build my church (Matt. 16:18), whereas He said to Ananias of Paul, He is a chosen vessel unto me, to bear my name before the Gentiles and kings (Acts 9:15). Which name? Clearly the name we have been given, the name of Christ’s Church, which rests on the foundation stone of Peter. Notice that Peter and Paul are equal in prominence and glory, and both hold up the Church. Consequently the Church now bestows one and the same honour on both, and celebrates them together with equal esteem. As we consider the outcome of their lives, let us imitate how they lived, or at least how they were restored through humility and repentance, even if we cannot attain to their other great and exalted achievements, which are appropriate to great men and fitting for great men to emulate. In fact, some aspects of their lives are probably impossible for anyone to imitate. Amendment through repentance, however, is more appropriate for us than for the great, since we all sin many times every day, and unless we lay hold of salvation through continuous repentance, we have no hope of it from any other source.
12. Repentance is preceded by awareness of our sins, which is a strong incentive to mercy. Have mercy upon me, said the Psalmist and Prophet to God, for I acknowledge my transgressions(Ps. 50:1, 3 Lxx). Through his recognition of sin he attracted God’s compassion, and through his confession and self-condemnation he obtained complete forgiveness. I said, the Psalmist tells us, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my heart(cf. Ps. 32:5), because acknowledgment of our sins is followed by condemnation of ourselves, which in turn is followed by that sorrow for our sins which Paul calls godly sorrow (2 Cor. 7:10). After godly sorrow confession and prayer to God with a contrite heart come naturally (Ps. 50:17 Lxx), as does the promise to keep away from evil from now on. This is repentance.
13. This is how Manasseh escaped being punished for his sins, even though he had fallen into many great and serious transgressions, and wallowed in them for years on end (2 Chr. 33:1-20). As for David, the Lord set aside his sin because of his repentance, nor did he deprive him of his Prophetic gift. When Peter resorted to repentance, he not only recovered from his fall and obtained forgiveness, but was also appointed to protect Christ’s Church. As you see, Paul too was rewarded with this role after his conversion, once he had made progress and become more closely God’s own than the others. Repentance which is true and truly from the heart persuades the penitent not to sin any more, not to mix with corrupt people, and not to gape in curiosity at evil pleasures, but to despise things present, cling to things to come, struggle against passions, seek after virtues, be self- controlled in every respect, keep vigil with prayers to God, and shun dishonest gain. It convinces him to be merciful to those who wrong him, gracious to those who ask something of him, ready with all his heart to bend down and help in any way he can, whether by words, actions or money, all who seek his assistance, that through kindness to his fellow-man he might gain God’s love in return for loving his neighbour, draw the divine favour to himself, and attain to eternal mercy and God’s everlasting blessing and grace.
14. May we all attain to this by the grace of the only-begotten Son of God, to Whom belong all glory, might, honour and worship, together with His Father without beginning and the all-holy, good and life-giving Spirit, now and for ever and unto the ages of ages. Amen.
Padre Aleksandr Lavrukhin e il corista Nikita Tau Naledi ci insegnano attraverso una serie di video a cantare i tropari e i contaci di alcune delle più grandi feste cristiane.
I video sono accompagnati dai relativi testi in slavonico e in italiano (grazie a padre Ambrogio).