Russia, Moscow, 1800-1899, 19th Century Folder, Wars with France, Turkey, and Persia.kmz

Russia, Moscow, 1800-1899, 19th Century Folder, Wars with France, Turkey, and Persia

Russia, Moscow, 1801-1825, Emperor, Alexander I, began enlightened, but; against, for, against Napoleon
Moscow, 1801-1825, Emperor, Alexander I ; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26; Venerable Anthony of Optina, Commemorated on August 7 ; Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9 ; HERMAN OF ALASKA, MISSIONARY TO THE ALEUT, 9 August 1837; Icon of the Mother of God of Sven, Commemorated on August 17; Venerable Macarius of Optina, Commemorated on September 7 ; Righteous Admiral Theodore Ushakov of the Russian Naval Fleet, Commemorated on October 2; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated on October 6; New Martyr Ignatius the Monk of Bulgaria, Commemorated on October 8; Venerable Leonid of Optina, Commemorated on October 11; Icon of the Mother of God œIn Giving Birth, you Preserved your VirginityÂ, Commemorated on October 17; St Peter of Cetinje, Commemorated on October 18; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on December 13; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated on January 2; Icon of the Mother of God œTinosÂ, Commemorated on January 30; St Hilarion the Georgian, the New, Commemorated on February 14; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 29; Monkmartyr Euthymius of Prodromou of Mt Athos, Commemorated on March 22; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas. Commemorated on March 31; New Martyr Nicetas of Pojani and Serres, Commemorated on April 4; St Callinicus of Cernica the Bishop of Rimnicului in Romania, Commemorated on April 11; Icon of the Mother of God of Chelnsk and Pskov Caves, Commemorated on May 14; Venerable Moses of Optina, Commemorated on June 16;

Russia, Moscow, 1801-1917, Tambov Icon, Mordovia, icon forgotten but MOG made them remember her w dream oMiraculous healing
Russia, Mordovia, 1801-1888, Tambov Icon, Mordovia (Studenets River Mouth at Tsna River 1), 1686 Pitrim brought copy Ilnsk-Chernigov icon to Tambov, patroness SW territory, placed SW gate, copy came to be called Tambov Icon, wooden church at gate, later stone church there by Utkin, Utkin Church, Icon there forgotten, but Queen of Heaven made them remember her, 1801 Priest from Kaluga leg affliction, Tambov Icon appeared to him in dream, voice told him search for this Icon, pray before it, be healed, found dream icon at Utkino Church, completely healed, widely known, other miraculous cures, 1835 church disrepair right side altar dedicated to Tambov Icon, over time Icon adorned silver risa&gems, too many cases healing time to record, 1888 cross procession April 16 ordered, 1900 church itself named for MOG, Russian Revolution churches ravaged risa removed gems picked out, icon disappeared, but miracle accounts preserved; Tambov; Tambov (Utkino) Icon of the Mother of God, Commemorated on April 16; 1686, Saint Pitirim (July 28) arrived in Tambov. with other holy objects, he brought a copy of the Il'insk-Chernigov Icon of the Mother of God, which was considered to be the patroness of the southwest territory. the copy was placed at the southwestern gate of the city. a while, the Icon was called Tambov, especially since the copy differed slightly from the original Il’insk-Chernigov Icon. either side of the Virgin, Saint Alexis, the man of God, and Saint Eudokia were depicted. It has been suggested that these were the patron saints of Saint Pitirim’s parents, and it is quite possible that he himself painted the images of these Saints. on the site of the southwestern city gates, a small wooden church was built and dedicated to the Holy Apostles Peter and Paul. that church, there was an Icon. the merchant Ivan Utkin built a stone church in honor of the Protomartyr Archdeacon Stephen with his own funds in 1771, the Tambov Icon was transferred here and placed in the altar above the Table of Oblation. began to call the church Utkino, after the builder, and subsequently, the Icon was completely forgotten. Queen of Heaven made them remember her, however. the beginning of the XIX century, a certain provincial priest from Kaluga suffered from an affliction in his leg, and he was unable to walk. was this Icon of the Mother of God which appeared to him in a dream, and a voice told him, “Search for this icon. Pray before it, and you shall be healed.” this, the priest obtained some relief from his illness, so that he was able to walk. away, he began to search for the Icon he had seen in his dream. After visiting several villages and cities, he finally reached Tambov. looked in all the churches until he found the Icon from his dream in the altar of the Utkino church. praying before this Icon, he was completely healed. This incident became widely known in the city, and thereafter several more miraculous cures of the townspeople took place. Tambov Icon became known once again, and in 1835, when the old Utkino church was in a terrible state of disrepair, the townspeople requested that the right side altar be dedicated to the Tambov Icon of the Mother of God. time, the grateful people of Tambov diligently adorned the Icon. A luxurious silver riza was made, studded with many gems. were so many cases of healing before the Icon that there was not enough time to record all of them. 1888, by a decree of the Holy Synod, all the churches of the city were ordered to have a Cross Procession on April 16 in honor of the Tambov Icon. In 1900, the church itself was named for the Theotokos. the Russian Revolution, the churches of Tambov were ravaged, and the wonderworking Icon suffered. They removed the riza and picked out the gems, and the Icon itself disappeared without a trace. city has preserved accounts of the miracles performed by the Icon.

Russia, Moscow, 1804-1840, Meletius oKharkov, interest iInstitutions of spiritual learning &clergy education &Siberia
Mongol, Scythia, 1804-1840, Meletius, Archbishop Kharkov, Scythia (High Point, Source of 3 Rivers, Seversky Donets River1), from Poltava, 1808 top student in Ekaterinoslav Seminary, to Nevsky Spiritual Academy, 1814 Greek Professor, 1817 Sec Academy Building Committee and transferred to Kiev Religious Seminary, inspector, Greek & C History P, 1819 Kiev Spiritual Academy first inspector, 1820 tonsured Monk Meletios, deacon, Hiermnk, 1821 rector Mogilevsk Seminary & head Khutynsk Orshansk M & Archimandrite. 1823 rector Pskov Seminary, 1824 rector Kiev S Academy, 1826 Bishop oChigrinsk, vicar Kiev Diocese, & head Zlatoverkh Mikhailov Monastery. True ascetic, 1828 Perm Cathedral, strict, Ordinand's Catechism, 1831 Archbishop oIrkutsk, all over Siberia, tTungus, tBuryats, tKamchadali, tKurile&Aleutian Islands, 1835 health transfer to Kharkov, 1840 repose; Kharkov governance; Saint Meletius, Archbishop of Khar'kov and Akhtyrsk, Commemorated on February 12; Meletios, Archbishop of Khar'kov and Akhtyrsk (in the world Michael Ivanovich Leontovich), was born on November 6, 1784 in the village of Stara Stanzhara in the Poltava district. 1808 Michael Leontovich successfully completed the Ekaterinoslav religious Seminary. Since he was the best student, Archbishop Platon of Ekterinoslav sent him to Peterburg, to the Saint Alexander Nevsky Spiritual Academy.1 Graduating in 1814 with a Master's Degree, he was appointed as adjunct professor of Greek. March 11, 1817 they appointed Michael Leontovich as Secretary of the Academy Building Committee. July 30, 1817 he was transferred to the Kiev religious Seminary, serving in the position of Inspector, as well as Professor of Church History and Greek. When the Kiev Spiritual Academy opened on September 28, 1819, Michael became its first Inspector. February 11, 1820, on the eve of the Feast of Saint Meletios of Antioch, he was tonsured as a monk with the name Meletios, in the kathoikon of the Kiev-Bratsk Monastery, tonsure was done by Metropolitan Eugene (Bolkhovitnikov). of Kiev. On February 22, 1820 the Monk Meletios was ordained to the diaconate by Metropolitan Eugene, and then as a Hieromonk on February 25. August 9, 1821 Hieromonk Meletios was appointed as Rector of the Mogilevsk religious Seminary and head of the Khutynsk Orshansk Monastery, and raised to the dignity of Archimandrite. August 1823 he was appointed as Rector of the Pskov religious Seminary. January 24,1824 Archimandrite Meletios was appointed as Rector of the Kiev Spiritual Academy. October 1826 the Holy Synod decided to name Archimandrite Meletios as Bishop of Chigirinsk, a vicar of the Kiev Diocese, and head of the Zlatoverkh Mikhailov Monastery. October 19, 1826 he was elected as bishop, and on October 21, 1826 his consecration took place at Kiev's Holy Wisdom cathedral. paternal love, the Saint concerned himself with young foster-children, raising them in a spirit of devotion to the Church of Christ. paid particular attention to the needy, widows, and orphans. often visited those in prison and provided them the consolation of Divine Services in the prison churches. was also concerned about the spiritual nourishment of the brethren of the Mikhailov Monastery. his edifying discourses and personal example, he inspired the monks with the spirit of true asceticism. Meletios said: "Humility is a protective sword, by which we pass over earth and Hades, to reach Heaven." April 1828 Saint Meletios was transferred to the cathedral in Perm. with himself, the Saint was also strict with others. To prepare candidates for accepting of the dignity of the priesthood, Saint Meletios himself wrote the so‑called "Ordinand's Catechism". 1831 Vladika was transferred to the See of Irkutsk, and elevated to the rank of Archbishop. Meletios devoted much attention to the enlightenment of the lesser nations of Russia with the light of the Gospel. founded churches in the north of Kamchatka, in the northeast parts of the Irkutsk Diocese and along the Aldan River, on the tract from Yakutsk to Okhotsk. often reviewed his wide-spread Diocese, going to the shores of the Okhotsk and Arctic Seas, to the boundaries of North America, where Father John Veniaminov, the reknowned Apostle of Siberia (later known as Saint Innocent), the Apostle to America was.2 through Siberia and along the shores of the Pacific Ocean, Saint Meletios frequently interacted with the native peoples who professed Lamaism. Gently, he urged them to abandon their errors, and explained the Gospel truths to these pagan peoples: Tungus, the Buryats, the Kamchadali, and also the inhabitants of the Kurile and Aleutian Islands. of his tireless labors, Vladika's health began to deteriorate, and they transferred him to the Slobodsk-Ukraine See (later the See of Khar'kov and Akhtyrsk) in 1835. Meletios showed great interest in the institutions of spiritual learning, concerning himself with the life and education of the clergy. Archbishop raised questions about reopening the monasteries and spiritual schools which Empress Catherine II had closed. He also devoted much labor to the struggle with the schismatics. July 2, 1839 Saint Meletios led the service in the city of Akhtyrsk for the tenth anniversary of the appearance of the wonderworking Akhtyrsk Icon of the Mother of God. Saint's blessed repose occurred on the night of February 29, 1840. After receiving Holy Communion, he made the Sign of the Cross, and then he turned to everyone to say, "Forgive me." With those words, he departed to the Lord. March 4, 1840 Saint Meletios was buried by Bishop Iliodore of Kursk, in a crypt beneath the Church of the Cross at the Protection Monastery. after his death, believers had great faith in the powerful intercession of Saint Meletios with God, and they received healing in sicknesses, comfort in sorrows, and deliverance from difficult circumstances. Believers in Khar'kov placed their trust in Saint Meletios during the terrible days of World War II. With miraculous advice, the Saint foretold the impending deliverance of the city from the enemy. 1948, with the blessing of His Holiness Patriarch Alexei, the coffin with the relics of Saint Meletios was transferred to the cathedral of the Annunciation. February 21, 1978, the Holy Synod of the Russian Orthodox Church "approved and blessed a Church Service and an Akathist to Saint Meletios, Archbishop of Khar'kov and Akhtyrsk," for use in all churches of the Moscow Patriarchate. The Service and Akathist to the holy Archpastor was composed by Archbishop Νikόdēmos of Khar'kov (later Metropolitan of Leningrad). shrine containing the Saint's relics, from which believers receive grace-filled help, the healing of ailments of the soul and body is located in the left (northern) aisle of the cathedral. Meletios is commemorated on February 12 (his Name Day) and on February 29 (the day of his repose).3

Russia, Moscow, 1805, Innocent Incorrupt Relics, Irkutsk, Siberia, body discovered 1764, many miracles, glorified 1800
Russia, Siberia, 1805, Innocent Incorrupt Relics, Irkutsk, Siberia, incorrupt body discovered 1764, many miracles, glorified 1800, uncovered 1805; Irkutsk; Uncovering of the relics of St Innocent the Bishop of Irkutsk, Commemorated on February 9; 1764, the body of Saint Innocent of Irkutsk was discovered incorrupt during restoration work on the Ascension monastery’s Tikhvin church. Many miracles occurred not only at Irkutsk, but also in remote places of Siberia, for those who flocked to the saint with prayer. This moved the Most Holy Synod to uncover the relics and to glorify the saint in the year 1800. 1804, a feastday was established to celebrate his memory throughout all Russia on November 26, since the Icon of the Mother of God “of the Sign” is commemorated on the actual day of his repose (November 27). Today we commemorate the uncovering of his relics in 1805.

Russia, Moscow, 1806-1812, Russo-Turkish War, France w Turks, Moldovia and Wallacia, Russian V.
Moscow, 1806-1812, Russo-Turkish War (1806-“12) Russia crossed the Caucasus and annexed Georgia for Orthodoxy; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19;

Russia, Moscow, 1808-1860, Macarius of Optina, elders w spiritual life, published ascetical lives, prepare soul for temptations
Russia, Kaluga, 1808-1860, Macarius of Optina Monastery, Kaluga (Zhizdra River 1) always looking for elders w lofty spiritual life. in cell w Father Athanasius to help bad leg 10 yrs till 1825, read & published copies of ascetical lives, Glinsk Hdeacon Samuel mental prayer, at Optina Fr Leonid had struggled spiritual foes, preparing soul for temptations; Optina Monestary ; Venerable Macarius of Optina, Commemorated September 7 ; future Saint Macarius was born in 1788 into the noble Ivanov family, and was baptized with the name Michael in honor of Saint Michael of Tver (November 22). parents Nicholas and Elizabeth had an estate in the village of Shepyatino in the Dimitrov district in the Orel province. also owned property in other provinces, including the village of Zhelezniki in Orel Province where they lived. Ivanovs moved to Moscow in 1794 so Elizabeth could receive medical treatment for tuberculosis. ’s beloved mother died on January 21, 1797, and was buried in the Saint Andronicus monastery. nine-year-old Michael moved to the village of Karachev to live with his sister Daria and her husband Simeon Peredelsky, who had been elected to the District Court of Karachev. Michael received his primary education there in the local parish school. 1801, Michael and his two brothers moved into the house of his aunt Anna M. Verevkina, where they were educated along with her own son. 1802, when he was fourteen, Michael and his brother Alexis were hired as assistant bookkeepers in the District Treasury of Lgov. the job was difficult, Michael carried out his duties with precision and care that he attracted the attention of the provincial authorities. 1805 Michael was appointed as head of the Financial Board (Treasury) in Kursk. he was not working, he liked to spend his time reading or playing the violin. Michael’s father died on March 17, 1806 after a long illness, and was buried near the parish church at Turischev. visited the Ploschansk Hermitage, twenty-four miles from his family’s estate in Schepyatino, in October of 1810. there he wrote to his brothers saying that he was leaving the estate to them, for he intended to remain at the hermitage. His only condition was that they donate 1000 rubles to build a stone church at Turischev where their father was buried. closest to Michael never knew whether his visit to Ploschansk was accidental or premeditated. He did seem inclined to the monastic life, but perhaps he did not make a final decision to become a monk until he had observed the monastic life at Ploschansk. entered the Ploschansk Hermitage of the Theotokos at the age of twenty-two. It had no large buildings, no great wealth, and was far from populated areas. Perhaps he was attracted by the unpretentiously humble circumstances of the place. There were fifty monks at the Hermitage, led by Hieromonk Joannicus. was enrolled as a novice a month after arriving at Ploschansk, and was tonsured as a rassophore on December 24, 1810 with the name Melchizedek. did not mind the privation and hard work at the Hermitage, but there were no Elders there capable of offering spiritual guidance. that Elders of lofty spiritual life were living in the forests of Bryansk, and in the monasteries of the Orel and Kursk dioceses, Father Melchizedek longed to meet them and profit from their teaching. However, the opportunity did not arise for some time. 1814, he went on pilgrimage to Kiev, where he venerated the relics of various saints. the way back, he met some experienced Elders and was able to converse with them. Paul, who came from a family of Rostov merchants, and who was tonsured on Mount Athos, became the new Superior of Ploschansk in 1815. noticed Father Melchizedek’s zeal for the monastic life, and for fulfilling his obediences. March 7, 1815 Father Paul tonsured him as a monk with the new name Macarius. A few days later, on March 12, Bishop Dositheus of Orel and Sevsk ordained Father Macarius as a hierodeacon. Athanasius (Zakharov), a disciple of Saint Paisius Velichkovsky (November 15) was visiting Ploschansk in 1815. He had lived at White Bluff Monastery and Florischev Hermitage in the Vladimir Province. at Ploschansk, Father Athanasius fell off a bench and dislocated a joint in his leg. He went to Cholnsk Monastery in 1816 and partially recovered, but he could no longer walk without a crutch. 1817 he returned to Ploschansk, and Father Macarius moved to his cell to take care of him. Athanasius had a great influence on the spiritual development of Father Macarius, who revered him as his Father and teacher. seven years he had lived in the Neamts Monastery, where he was tonsured by Saint Paisius Velichkovsky. Athanasius finished the course of his earthly life on October 17, 1825, and died in the arms of Father Macarius. He had lived at Ploschansk for ten years, and Father Macarius derived much benefit from his Elder’s example. Athanasius had copies of the translations of the ascetical Fathers made by Saint Paisius, he himself had translated the Life of Saint Gregory of Sinai, the Catechetical Homilies of Saint Theodore the Studite, the homilies of Saint Gregory Palamas, and many other profitable writings. only did Father Macarius read and copy these translations and absorb the wisdom contained in them, he later published them for the benefit of others. Macarius was ordained to the holy priesthood by Bishop Dositheus of Orel and Sevsk on May 27, 1817. Igumen Paul retired to the bishop’s residence at Kaluga in 1818, he was replaced by Hieromonk Seraphim, a disciple of Father Basil (Kishkin), the Superior of White Bluff Hermitage. Seraphim brought good order to Ploschansk, instructing the monks in the spiritual life. Father Seraphim’s blessing, Father Macarius made a pilgrimage to Kiev in 1819 with Hierodeacon Palladius. they met Archimandrite Anthony, who later became Archbishop of Voronezh and Zadonsk. On the way back to Ploschansk, the two visited Glinsk Hermitage. Macarius became acquainted with Hierodeacon Samuel, who was experienced in mental prayer. Father Athanasius had never spoken to him of this activity, Father Macarius was gratified to meet someone who could speak about it from personal experience. 1824, Father Macarius went to Rostov to venerate the relics of Saint Demetrius (September 21 and October 28). that same trip he visited Optina Monastery and its new Skete for the first time. of Father Macarius’s spiritual guides passed away within a short time: Elder Athanasius in 1825, and Igumen Seraphim in 1826. Marcellinus was appointed as Superior of Ploschansk in addition to his duties as Bishop Gabriel’s steward. He continued to live at Orel for two years, while the Ploschansk Hermitage was administered by Father Anatole, the treasurer. Macarius was made dean of the Hermitage on June 10, 1826. January of 1827, he was assigned as confessor at the Holy Trinity Convent of Sevsk. began his period of spiritual direction and spiritual correspondence which lasted until his death. He did not assume such a role on his own, but only in obedience to the will of the bishop. 1828 Father Leonid (Nagolkin) came to Ploschansk from the Saint Alexander of Svir Monastery with several disciples. Macarius thought that the arrival of Father Leonid was the answer to his prayers, for Father Leonid was a man of great spiritual wisdom. This holy Elder, who had struggled against many visible and invisible foes, was able to give useful advice to those who were experiencing temptations. understood from personal experience that those who wish to serve the Lord must prepare their souls for temptation (Sirach 2:1). agreed to Father Macarius’s repeated requests to accept him as a spiritual son and disciple. When Father Leonid moved to Optina in 1829, Father Macarius kept in touch with him through letters. Macarius visited Optina and Father Leonid in 1831 on his way to Petersburg, where Bishop Νikodemos of Orel was serving his term in the Holy Synod. appointed Father Macarius as treasurer and steward, much to the latter’s chagrin. Father Macarius did not care for the bustle of the city, and longed to return to the tranquility of the monastery, yet he remained in his position out of obedience to the bishop. serving for almost a year in Petersburg, Father Macarius returned to Ploschansk Hermitage. On the way back, he visited Father Leonid again at Optina. He also submitted a request to Father Moses to be admitted to the Skete at Optina as soon as this might be arranged. The desired transfer from Ploschansk to Optina did not take place until January 14, 1834. Macarius had lived at Ploschansk for twenty-three years, and always retained a certain fondness for the place for the rest of his life. Father Macarius finally arrived at Optina on February 5, 1834. the age of forty-six, Father Macarius placed himself at the feet of Father Leonid, humbling himself and demonstrating complete obedience. At first, he helped the Elder with his correspondence, but later his responsibilities increased. In October of 1836 he was appointed as confessor for the monastery. After Father Anthony was assigned to Saint Nicholas Monastery in Maloyaroslavets as abbot, Father Macarius succeeded him as Superior of the Skete on December 1, 1839. Father Macarius’s relationship with Father Leonid did not change because of his new position. He never did anything without consulting Father Leonid, and always attributed any success he achieved to the blessing and prayers of his Elder. Macarius remained humble and obedient to Father Leonid until the Elder’s death on October 11, 1841. Even when Father Leonid was transferred from the Skete to the Monastery in 1836, Father Macarius visited him every day to ask his advice on various matters. his final illness, Father Leonid told his spiritual children to go to Father Macarius for spiritual counsel. Seeing in Father Macarius the same spiritual gifts possessed by Father Leonid, people recommended him to their friends and acquaintances. As a result, the number of Father Macarius’s disciples grew larger every year. He was also assigned as instructor of the new novices, and of those who were about to be tonsured. Macarius received visitors from morning until night, and also kept up an extensive spiritual correspondence. Sometimes he was exhausted by the crowds of people, and by the number of letters he had to write. His humility and love for people who were afflicted in body and in spirit would not permit him to curtail his activities, however. Macarius had always loved reading and studying patristic literature. At Ploschansk, he had copied many translations done by Saint Paisius Velichkovsky which were in the possession of Schemamonk Athanasius. His knowledge and understanding of the Fathers increased at Optina under the guidance of Father Leonid, a disciple of Father Theodore of Svir, who was himself a disciple of Saint Paisius. Father Anthony, abbot of the Skete and Father Moses, abbot of the Monastery, both encouraged the study of patristic books. Conditions for the publication of these manuscripts, translated and corrected by Saint Paisius, were quite favorable, for Optina possessed the best copies of these writings. 1845, Ivan V. Kireyevsky, the editor of The Muscovite, asked Father Macarius to write a biography of Saint Paisius for his magazine. In 1846, Father Macarius was visiting the Kireyevskys at their estate, and the discussion turned to the lack of spiritual books offering instruction in the Christian life. Natalia Kireyevsky, the spiritual daughter of Father Macarius since 1838, happened to have some manuscripts of ascetical literature. They both asked Father Macarius, “What prevents us from offering these spiritual treasures to the world?” the beginning of 1847 a biography of Father Pasius Velichkovsky, with extracts from his writings, was published. Over the course of time, sixteen books of patristic literature were published under the Elder’s supervision, including works by Saint Nilus of Sora, Saints Barsanuphius and John, Saint Simeon the New Theologian, and Saint Isaac of Syria. 1853, Father Macarius resigned as Superior of the Skete of Saint John the Baptist, and was succeeded by Father Paphnutius. This took place on November 30, exactly fourteen years from the time Father Macarius had first assumed the office. 1859, one of Father Macarius’s spiritual daughters, was at the point of death. Maria asked Father Macarius to pray that God would spare her life so that she could see her son again. The Elder told her that she would recover, and that they would both die around the same time. The old woman told her friends of this prediction, saying, “Beware my death, for it is connected with the Elder’s death.” Maria died on August 23, 1860 in the presence of Father Macarius and Father Leonid Kavelin. August 26, the Elder became ill with ischuria. A doctor who happened to be at Optina saw him and treated him with drugs. Father Macarius felt worse that evening, and so they sent for a certain nobleman’s personal physician. That doctor was not available, so Father Kavelin went to another doctor to ask for advice. Father Macarius showed no improvement, so he received Holy Unction and the life-giving Mysteries of Christ. On September 2, he received two gifts which delighted him. One was an enamel icon of the Vladimir Mother of God from Metropolitan Philaret of Moscow, which he wore on his breast. The other was a cross containing a relic of the Cross of Christ. Elder felt weaker on September 4, and received Holy Communion after Vespers. During his illness the brethren who cared for him read the daily rule of prayer for him at the proper times. He also asked them to read certain portions of the writings of the holy Fathers. September 5, Father Macarius was moved from his small bedroom into the larger reception room where the air was fresher. During the night the ninety-year-old Schemamonk Hilarion reposed, and the church bell was rung three times according to the custom of the Monastery, indicating that one of the brethren had departed. Many of Father Macarius’s disciples and some visitors in the guesthouse thought that the bell tolled for him. They became alarmed until it was announced that Father Hilarion had passed away. Elder experienced shortness of breath on September 6. He received Communion, and was visited by two doctors, but there was nothing they could do for him. Father Macarius felt worse that evening, and received Holy Communion a second time around 8:00 P.M. Around midnight he talked with his confessor for about half an hour, receiving absolution and forgiveness of his sins. Macarius asked to have the prayer for the dying read, which he heard while sitting in a chair. The Canon and Akathist to the Most Holy Theotokos were also read, and the Canon to the Sweetest Lord Jesus Christ was read during Matins. During these readings it appeared that the Elder’s sufferings were alleviated. the night Father Macarius asked to be moved several times from the bed to the chair. He was calm and peaceful, and thanked those around him for caring for him. At 6:00 the next morning he received Holy Communion for the last time. 7:00 on the morning of September 7, 1860, Father Macarius departed to the Lord while the Ninth Ode of the Canon for the Departure of the Soul from the Body was being read. Two years before his death, he was secretly tonsured into the Great Schema. Therefore, a schema which had been blessed on the Lord’s Sepulchre was placed on his body. Several Panikhidas were offered for his soul throughout the day. Macarius was laid to rest on September 10, in a grave prepared for him opposite the altar of the Saint Nicholas chapel in the main church. He was buried to the right of the grave of Father Leonid, his friend and fellow ascetic. Moscow Patriarchate authorized local veneration of the Optina Elders on June 13,1996. The work of uncovering the relics of Saints Leonid, Macarius, Hilarion, Ambrose, Anatole I, Barsanuphius and Anatole II began on June 24/July 7, 1998 and was concluded the next day. However, because of the church Feasts (Nativity of Saint John the Baptist, etc.) associated with the actual dates of the uncovering of the relics, Patriarch Alexey II designated June 27/July 10 as the date for commemorating this event. The relics of the holy Elders now rest in the new church of the Vladimir Icon of the Mother of God. Optina Elders were glorified by the Moscow Patriarchate for universal veneration on August 7, 2000.

Russia, Moscow, 1812, French Invasion of Russia, Patriotic War of 1812
Moscow, 1812, French Invasion of Russia, Patriotic War of 1812; St Tikhon the Bishop of Voronezh and Wonderworker of Zadonsk and All Russia, Commemorated on August 13; Icon of the Mother of God of Sven, Commemorated on August 17 ; Icon of the Mother of God œJerusalemÂ, Commemorated on October 12; Icon of the Mother of God of Kaluga, Commemorated on October 12; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19;

Russia, Moscow, 1812, Laurence, Fool for Christ, Kaluga became limit of French offensive and beginning of enemy's retreat
Russia, Kaluga,1512, Laurence, Fool for Christ at Kaluga; the Napoleonic invasion of Russia, the intercession of Blessed Lawrence for his native land was shown in a vivid manner. Kaluga became "the limit of the (French) offensive and the beginning of the enemy's retreat and destruction," according to an inscription on the Maloyaroslavets monument commemorating the battle on October 12, 1812. Tartar War at Kaluga 1512; Blessed Laurence the Fool-For-Christ at Kaluga, Commemorated on August 10; Laurence, the Fool-for-Christ and Wonderworker of Kaluga, lived at the beginning of the XVI century at a distance of half a verst from old Kaluga, near a forest church dedicated to the Nativity of Christ, set upon a high hill. was a long underground entrance from his dwelling place to the church, where he attended services. He also lived at the home of the Kaluga Prince Simeon. It is thought that Blessed Laurence was descended from the noble Khitrov family, since his name is at the head of their memorial at the Peremyshl’sk Liutykov Monastery in the Kaluga diocese. Laurence went barefoot both winter and summer, dressed in a shirt and sheepskin coat. By his ascetical struggles he had risen to such heights of virtue that during his lifetime, he was glorified by gifts of grace. He healed many diseases of the eyes through his prayers. the Crimean Tatars attacked Kaluga in May 1512, Blessed Laurence, then in the Prince's home, suddenly shouted in a loud voice: “Give me my sharp axe, for the curs are attacking Prince Simeon and I must defend him!” Saying this, he grabbed the axe and left. Suddenly, he was on board a ship next to the Prince. The Holy Fool Laurence inspired and encouraged the soldiers, and at that very hour they defeated the enemy. he is depicted on icons with an axe in his right hand, set upon a long handle. It is certain that Prince Simeon (+ 1518), who owed his life to Blessed Laurence, built a monastery on the site of the Saint’s ascetical struggles and dedicated it to him. Laurence reposed on August 10, 1515, on his Name Day. The Saint is also commemorated on July 8, perhaps in remembrance of his first posthumous miracle in Kaluga in 1621.1 that year, the paralyzed boyar Lev Andreevich Kologrivov, who could not move his hands and legs, and was unable to speak, was placed near the tomb of Saint Laurence. During a Moleben, as the Gospel was read, the paralyzed man spoke and began to believe. Raising his right hand, he made the Sign of the Cross; then he stood up, went to the tomb and attached himself to it. By the end of the Moleben, he was able to speak normally, and became perfectly healthy. Laurence seems to have been glorified in the second half of the XVI century. Tsar Ivan the Terrible wrote the following on a deed granting land to the monastery in 1565: “To the Monastery of the Nativity of Christ, where Laurence, the Fool-for-Christ lies." the Napoleonic invasion of Russia, the intercession of Blessed Lawrence for his native land was shown in a vivid manner. Kaluga became "the limit of the (French) offensive and the beginning of the enemy's retreat and destruction," according to an inscription on the Maloyaroslavets monument commemorating the battle on October 12, 1812. August 2018, some of Saint Laurence's relics were discovered in a storeroom of the Moscow Central Museum of the Armed Forces. On August 10/23, a portion of the holy relics was given to the Monastery in Kaluga where the body of Saint Laurence was once buried.

Russia, Moscow, 1812, Appearances of the Kaluga Icon, seen by French invaders.
Russia, Kaluga, 1812, Appearances of the Kaluga Icon, seen by French invaders.; Icon of the Mother of God of Kaluga, Commemorated on October 12; The Kaluga Icon of the Mother of God appeared in the year 1748 (September 2). In 1812 many Russian and French soldiers beheld the Kaluga icon of the Mother of God, standing in the air. Thus also it was around Kaluga and Maloyaroslavl. During such appearances the Russian armies were always victorious. This vision was also granted to the peasant Paraskeva Alekseeva.

Russia, Moscow, 1812, Sven Icon of Briansk, Ukraine, trade r, Br, Ch, Kiev, Vohly to Poland, 1812 Napoleonic War delivernace
Russia, Kiev,1812, Sven Icon of Briansk, Ukraine (Desna River 2, First Great Abatis Line 1566, trade r, Smolensk, Br, Ch, Kiev, Vohly to Poland), 1812 Napoleonic War delivernace; Briansk, Ukraine (Desna River 1) ; Icon of the Mother of God of Sven, Commemorated on August 17; Sven Icon of the Mother of God of the Caves has two festal celebrations: May 3 (the day of the reopse of Saint Theodosius of the Caves), and August 17 (the day of the repose of Saint Alypius), who painted the icon. The August 17 celebration was established in the year 1815 in thanksgiving for the deliverance of the city of Briansk (around which the icon appeared in 1288) from invasion during the 1812 Napoleonic War.

Russia, Moscow, 1812, Battle of Borodino, French victory before Moscow fell
Russia, Moscow, 1812, Battle of Borodino; Appearance of the Smolensk œDirectress Icon of the Mother of God brought from Constantinople, Commemorated on July 28;

Russia, Moscow, 1812, Luke's Jerusalem Icon, 1571 transferred to Moscow by Ivan t T, 1812 stolen by France, but replaced by copy
Jerusalem, 463, Luke's Jerusalem Icon, war hero Constantnpl 469 over huns, 988 Korsun and Novgorod, 1571 Moscow, 1812 stolen by France, but copy ; Jerusalem; Icon of the Mother of God Jerusale, Commemorated on October 12 ; Jerusalem Icon of the Mother of God, by tradition, was painted by the holy Evangelist Luke fifteen years after the Ascension of the Lord at Gethsemane. the year 463, the icon was transferred to Constantinople. Byzantine army carried the Jerusalem Icon into battle when they turned back an invasion of the Scythians. 988 the icon was transferred to Korsun and given to the holy Prince Vladimir. the people of Novgorod accepted Christianity, Saint Vladimir sent them this icon. 1571, Ivan the Terrible transferred the icon to the Moscow Dormition cathedral. the Napoleonic invasion of 1812, the original was stolen by the French and brought to Paris. An authenticated copy was placed in the Dormition cathedral. Jerusalem Icon is also commemorated on November 13, and on the Fifth Saturday of Great Lent.

Russia, Moscow, 1813, Treaty of Gulistan, with Persia, R P War of 1804-13
Moscow, 1813, Treaty of Gulistan, with Persia ; Martyr Gerontius of the St David Gareji Monastery, Georgia, Commemorated on August 12;

Russia, Moscow, 1814-1840, Meletius oKharkov, Ukraine, many stories of his meekness, ruffeled bed after all night prayer
Russia, Kiev, 1814-1840, Kharkov, Ukraine (High Point, Three Rivers source of the Seversky Donets, Vorskla River), many stories of his meekness, ruffeled bed after all night prayer, 1814 Greek Teacher, 1817 director Mogilev Seminary, Rector Kiev Academy, 1826 vicar Bishop Kiev Metro, t Ikursk, 1835 to Kharkov till 1841;; Kharkov; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; name of Meletios Leontovich, Archbishop of Khar'kov and Akhtyrsk, who reposed righteously on February 29, 1840 was deeply respected and honored by his former flock. residents of Khar'kov faithfully visit his grave in the Cave Church of the Protection of the Most Holy Theotokos Monastery. Here Memorial Services are offered for his soul, and at the same time, they ask for his prayers for themselves and their relatives. The memory of his saintly life, his love for the poor, and his meekness, still live among his contemporaries who call him "The Unmercenary Vladika." are many stories about the meek way he governed his diocese. Most Reverend Meletios (Michael, in the world)1 was a teacher of the Greek language in 1814. was transferred to the (Mogilev) Seminary in Kiev in 1817 as its director, and later became rector of the Kiev Academy. In 1826, he was consecrated as vicar bishop of the Metropolitan of Kiev, and then transferred to Irkutsk in Siberia. He came to Kharkov in 1835, the diocese which he governed for 5 and one half years. have the following narrative by a parish priest, concerning Vladika's all night prayer and abstinence. While visiting parishes of his Diocese, the Archbishop stopped for the night in the village of Preobrazhensk, in the Zmievsk region. The local priest, in whose house he was to stay, wanted to do his best for the comfort of his important guest. He prepared a room, furnishing it with rugs and soft furniture for the Archbishop's rest. the usual welcome and evening service, His Eminence retired to the room which had been prepared for him. As it later turned out, however, he was not concerned about rest for his body, but for the benefit of the soul, which finds rest in prayer and conversation with God. It happened that the door of the room had a small opening in it, so that by the light of the lampada, the priest who occupied the next room was able to see everything that happened in the Archbishop's room. to sleep, the priest heard a muffled noise in the next room and, with all possible caution, walked over to the opening in the door and looked. He saw the Archbishop clothed in just a cassock, with his head uncovered, kneeling and fervently praying with his hands raised. After watching him for a long time, the priest finally went to lie down, but some sort of fear would not allow him to go to sleep. a while, he went to the door again and saw the same thing. The Archbishop's prayerful conversation with God continued for almost the whole night. Only toward morning did the man of prayer remove his cassock and roll it up to use as a pillow. He lay on the floor and fell asleep, mussing the bedclothes somewhat to make it appear that he had slept in the bed all night. When the priest awoke at dawn, he rushed to the door again and saw the Archbishop at prayer, just as before. Father Confessor, Father Sergius, always remembered Vladika's humility and purity of heart. According to his words, the Archbishop's Confession was most touching, detailed, and sincere. Like many children, he regarded his smallest sins as very grave, and humbly repented of them. He confessed every month, and each Confession lasted for a long time. The Archbishop gave an account of all his deeds, and of his most secret thoughts. He would always weep after Confession, when he knelt and received absolution. After this Mystery, his face always shone with unearthly joy. the Father Confessor was touched by Vladika's great humility, and told him so. "Do you think it is easy to acquire this inner humility?" Archbishop Meletios asked with a meek smile. his relationships with everyone, the Archbishop was most welcoming and cordial. His conversations were absorbing, and brought untold pleasure to his listeners. Everyone, the wealthy dignitary, the poor clerk, the wretched widow, all received the same welcome from him. the rich he spoke mostly about the incorruptible treasures of everlasting life, and of the perishable nature of earthly treasures. He advised them to exchange worldly goods for the eternal good things. comforted the poor worker with the promise of a heavenly reward for his labors. He told the widow that God Himself is the Father of orphans and widows. While comforting everyone with his words, he also extended his hand to the needy with material help. He used up all his income for this purpose. himself lived in utter want, even though he appeared before his visitors in garb suited to his rank, usually in something purple (his favorite color). After his death, only eight rubles in paper money and change was found. during the Divine Liturgy, a young man, who was inclined to piety, was amazed by Archbishop Meletios's reverence and prayerful spirit as he offered the Bloodless Sacrifice. Mentally, he recognized him as a righteous man, and thought to himself: "How fortunate those people who serve such a man must be." the end of the Holy Liturgy a monk came up to the young man and asked him to come with him, as the Archbishop had ordered. Amazed, he obeyed. The monk took him to Vladika's reception room, and then left. Soon Archbishop Meletios himself entered. Vladika warmly greeted the confused young man with great love and questioned him in detail. Suddenly, he asked him to become his cell attendant. Shocked by Vladika's clairvoyance, the young man fell at his feet and readily accepted the offer. Afterward, by his way of life, he fully proved the correctness of Vladika's choice, and later still, when he was a monk, he remembered this decisive event in his life with much tenderness. his last illness, Archbishop Meletios was so weak that he was unable to stand up to pray, so he performed his Rule of prayer while sitting on his bed, supported on all sides by pillows. Three days before his death, while seated in this position, Archbishop Meletios ordered his cell attendant to lie down in the same room with him, something he had never done before. cell attendant himself said later that he felt some sort of fear, and was unable to fall asleep. Noticing this, Vladika told him to cover himself with his (the Archbishop's) rasson, saying, "Now you will not be afraid, and perhaps you will soon fall asleep." Instantly, the cell attendant fell asleep. asleep, he had a vision foretelling the Archbishop's death. When the vision ended, the attendant's whole body shook, and he woke up. Before him he saw the Archbishop lying on his back, with his eyes raised up toward Heaven. His face shone with an unearthly radiance. Archbishop Meletios called the now awakened cell attendant to him and said in a quiet voice that he would die in three days, asking him not to say anything about this to anyone. The repose of Archbishop Meletios took place exactly three days later, on February 29, 1840, soon after he received the Holy Mysteries, and his departure was most peaceful and calm. much-laboring body rested in the church so the faithful could give him the last kiss, until the Bishop of Kursk could get there for the funeral. At this time, according to the testimony of his Father Confessor Father Sergius, Vladika's body was so soft that, when he came to wash him with rose water, he found it flexible. Noticing that the omophorion had been pushed to one side, Father Sergius bowed to the Archbishop as if he were still alive, then lifted the body and sat it down. After rearranging the omophorion, he laid the body down again, to the great amazement of those who were present. Meletios's body is buried in a crypt located under the lower church of the Protection Monastery. Now, in that section, there is a church dedicated to the Three Hierarchs (January 30), where Memorial Services were being conducted for the Archbishop's soul, as requested by pilgrims. Above the coffin there is an icon with a lampada before it. Now the peace is broken only rarely, by the footsteps of a pilgrim. Meletios of Khar'kov is also commemorated on February 12 (his Name Day). He was born on November 6, 1784 in the Ekaterinoslav region, and received the name Michael in Holy Baptism. His father died when the child was quite young.

Russia, Moscow, 1817-1879, Innocent of Alaska, 45 yrs, 10,000 baptized, geography, alpahbet, Japan, Metropolitan of Moscow
Moscow, 1817-1879, Innocent of Alaska, Metropolitan of Moscow; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26; First finding of the relics of St Metrophanes the First Bishop of Voronezh, Commemorated on August 7; Valaam Icon of the Mother of God, Commemorated on August 7; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated on October 6; Innocent, Metropolitan of Moscow, Enlightener of the Aleuts and Apostle to America (in the world John Popov-Veniaminov), was born on August 26, 1797 in the village of Anginsk in the Irkutsk diocese, into the family of a sacristan. boy mastered his studies at an early age and by age seven, he was reading the Epistle in church. In 1806 they sent him to the Irkutsk seminary. In 1814, the new rector thought it proper to change the surnames of some of the students. John Popov received the surname Veniaminov in honor of the deceased Archbishop Benjamin of Irkutsk (+ July 8, 1814). May 13, 1817 he was ordained deacon for the Irkutsk Annunciation church, and on May 18, 1821, he was ordained priest. missionary service of the future Apostle of America and Siberia began with the year 1823. John spent 45 years laboring for the enlightenment of the peoples of Kamchatka, the Aleutian Islands, North America, Yakutsk, the Khabarov frontier, performing his apostolic exploit in severe conditions and at great risks to life. Innocent baptized ten thousand people, and built churches, beside which he founded schools and he himself taught the fundamentals of the Christian life. His knowledge of various crafts and arts aided him in his work. John was a remarkable preacher. During the celebration of the Liturgy, memorial services and the all-night Vigil, he incessantly guided his flock. During his time of endless travels, Father John studied the languages, customs and habits of the peoples, among whom he preached. work in geography, ethnography and linguistics received worldwide acclaim. composed an alphabet and grammar for the Aleut language and translated the Catechism, the Gospel and many prayers into that language. of the finest of his works was the Indication of the Way into the Kingdom of Heaven (1833), translated into the various languages of the peoples of Siberia and appearing in more than 40 editions. to the toil of Father John, the Yakut people in 1859 first heard the Word of God and divine services in their own native language. November 29, 1840, after the death of his wife, Father John was tonsured a monk with the name Innocent by Saint Philaret, the Metropolitan of Moscow, in honor of Saint Innocent of Irkutsk. December 15, Archimandrite Innocent was consecrated Bishop of Kamchatka, the Kurile and Aleutian Islands. On April 21, 1850 Bishop Innocent was elevated to the rank of archbishop. the Providence of God on January 5, 1868, Saint Innocent succeeded Metropolitan Philaret on the Moscow cathedra. Through the Holy Synod, Metropolitan Innocent consolidated the secular missionary efforts of the Russian Church (already in 1839 he had proposed a project for improving the organization of missionary service). the care of Metropolitan Innocent a Missionary Society was created, and the Protection monastery was reorganized for missionary work. 1870 the Japanese Orthodox Spiritual Mission headed by Archimandrite Nicholas Kasatkin [afterwards Saint Nicholas of Japan, (February 3)] was set up, with whom Saint Innocent had shared much of his own spiritual experience. guidance by Saint Innocent of the Moscow diocese was also fruitful, by his efforts, the church of the Protection of the Most Holy Theotokos was built up into the Moscow Spiritual Academy. Innocent fell asleep in the Lord on March 31, 1879, on Holy Saturday, and was buried at the Holy Spirit Church of the Trinity-Saint Sergius Lavra. October 6, 1977, Saint Innocent was glorified by the Russian Orthodox Church. His memory is celebrated three times during the year: on March 31, the day of his blessed repose, on October 5 (Synaxis of the Moscow Hierarchs), and on October 6, the day of his glorification. Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated on October 6; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas, Commemorated on March 31; Venerable Nectarius of Optina, Commemorated on April 29;

Russia, Moscow, 1817-1879, St Innocent, Aleut Enlightener&Moscow Metropolitan, Apostle to t Americas, m more
Russia, Siberia, 1817-1879, St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Irkutsk, Siberia (Angara River 1, Lake Baikal, Trans-Siberian Road 14), early age mastery studies, from 1823 45 yrs missionary, 10,000 baptized, endless travels, geography, ethnography, linguistics, Aleut alphabet & grammar for catechism, Gospel & prayers, indication of way into heaven, 1840 became monk Innocent and Bishop, 1850 archbishop, 1868 Metropolitan of Moscow, organized missionary service, 1870 Japanese Spiritual Mission, Moscow Spiritual Academy; Irkutsk; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated on October 6 ; Innocent, Metropolitan of Moscow, Enlightener of the Aleuts and Apostle to America (in the world John Popov-Veniaminov), born on August 26, 1797 in the village of Anginsk in the Irkutsk diocese, into the family of a sacristan. boy mastered his studies at an early age and by age seven, he was reading the Epistle in church. 1806 they sent him to the Irkutsk seminary. 1814, the new rector thought it proper to change the surnames of some of the students. John Popov received the surname Veniaminov in honor of the deceased Archbishop Benjamin of Irkutsk (+ July 8, 1814). May 13, 1817 he was ordained deacon for the Irkutsk Annunciation church, and on May 18, 1821, he was ordained priest. missionary service of the future Apostle of America and Siberia began with the year 1823. John spent 45 years laboring for the enlightenment of the peoples of Kamchatka, the Aleutian Islands, North America, Yakutsk, the Khabarov frontier, his apostolic exploit in severe conditions and at great risks to life. Innocent baptized ten thousand people, and built churches, beside which he founded schools and he himself taught the fundamentals of the Christian life. knowledge of various crafts and arts aided him in his work. John was a remarkable preacher. During the celebration of the Liturgy, memorial services and the all-night Vigil, he incessantly guided his flock. his time of endless travels, Father John studied the languages, customs and habits of the peoples, among whom he preached. work in geography, ethnography and linguistics received worldwide acclaim. composed an alphabet and grammar for the Aleut language and translated the Catechism, the Gospel and many prayers into that language. of the finest of his works was the Indication of the Way into the Kingdom of Heaven (1833), translated into the various languages of the peoples of Siberia and appearing in more than 40 editions. to the toil of Father John, the Yakut people in 1859 first heard the Word of God and divine services in their own native language. November 29, 1840, after the death of his wife, Father John was tonsured a monk with the name Innocent by Saint Philaret, the Metropolitan of Moscow, in honor of Saint Innocent of Irkutsk. December 15, Archimandrite Innocent was consecrated Bishop of Kamchatka, the Kurile and Aleutian Islands. April 21, 1850 Bishop Innocent was elevated to the rank of archbishop. the Providence of God on January 5, 1868, Saint Innocent succeeded Metropolitan Philaret on the Moscow cathedra. the Holy Synod, Metropolitan Innocent consolidated the secular missionary efforts of the Russian Church (already in 1839 he had proposed a project for improving the organization of missionary service). the care of Metropolitan Innocent a Missionary Society was created, the Protection monastery was reorganized for missionary work. 1870 the Japanese Orthodox Spiritual Mission headed by Archimandrite Nicholas Kasatkin [afterwards Saint Nicholas of Japan, (February 3)] was set up, with whom Saint Innocent had shared much of his own spiritual experience. guidance by Saint Innocent of the Moscow diocese was also fruitful, his efforts, the church of the Protection of the Most Holy Theotokos was built up into the Moscow Spiritual Academy. Innocent fell asleep in the Lord on March 31, 1879, on Holy Saturday, was buried at the Holy Spirit Church of the Trinity-Saint Sergius Lavra. October 6, 1977, Saint Innocent was glorified by the Russian Orthodox Church. memory is celebrated three times during the year: on March 31, the day of his blessed repose, on October 5 (Synaxis of the Moscow Hierarchs), and on October 6, the day of his glorification.

Russia, Moscow, 1819, Theophanes otRoslavl Forests, Desna River 1, Entire Lent no eat, no sleep, no lie down & 800 prostrations
Russia, Kiev, 1819, Theophanes otRoslavl Forests, Kiev, Desna River 1, fasting beyond natural human limits, Entire Lent no eat, no sleep, no lie down & 800 prostrations; Roslavl; Saint Theophanes of the Roslavl Forests, Commemorated on June 15; holy Schema-monk Theophanes (in the world, Theodore Talunin) was from Vladimir Province. served in the Black Sea Cossack army until 1791. his discharge, he lived at Sophroniev Hermitage for a time, and then he went to Moldavia, where he lived at Neamts Monastery under obedience to Saint Paisios Velichkovsky (Nov. 15) for three years. the death of Elder Paisios, he returned to Russia and was accepted into the brotherhood of Optina Hermitage in 1800, and he was tonsured there in 1801. Moses of Optina has provided most of the information about Schema-monk Theophanes, and has related the following: “He zealously pursued the active virtues of fasting, prayer, and prostrations with extreme non-acquisitiveness and meekness of spirit. the first and last weeks of Great Lent, he ate nothing at all; during the other fasting periods he ate only every third day. zeal for fasting made him take up the great measure of fasting beyond the bounds of nature.” Theophanes often went from Optina to the Roslavl Forest to see Fathers Athanasios and Moses. 1819, when Fathers Moses and Anthony came to look over Optina Hermitage, he told them that he would come to visit them for the entire period of Great Lent. “You are most welcome, please come,” the hermits told him. came to them before the beginning of Great Lent in 1819, and he announced that he intended to pass the entire Fast without eating. “I have faith that I will not die from fasting,” he said. “Let it be according to your faith,” they answered, not daring to dissuade him. moved in with them, and brought along his icon of the Crucifixion painted on linen, before which he prayed. Theophanes decided not to eat, and not to lie down to sleep. In addition to his usual Prayer Rule, he also made 800 prostrations. he prayed, he wore special cuffs with cords which were tied to the hooks on the wall where the icon was hanging. In this way, he was able to stand at prayer all night without falling from exhaustion. addition, he heated his own cell, helped to sing at Church services, and he appeared cheerful. ate nothing during the entire Fast, and once a week he drank some water mixed with vinegar, because the dryness of his mouth. seeing his thinness, Saint Moses said, “Father, you have worn yourself out.” Father Theophanes replied, “No. Christ my Savior has poured out all His blood to the last drop for my sake. There is plenty of blood left in me yet.” the Fast, which he endured until the end, he partook of the Holy Mysteries of Christ. he wanted to repeat this struggle, but because of the cold he fell ill with a terrible cough. He became very weak, and gradually wasted away, departing to the Lord on June 15, 1819. few moments before Father Theophanes died, Father Moses asked, “Is your soul at peace? Do you fear anything at this hour of death?” He replied, “With joy I desire to be released from this life.” that moment, he passed away. He had just started to make the Sign of the Cross upon himself, and gave up his soul to God. He is buried in the wilderness. Anthony, in whose arms Father Theophanes died, said that he forgot to ask him for his prayers at his death. On the fortieth day after death, the Elder appeared to him. “Batiushka,” said Father Anthony, “I wanted to ask you for your prayers for me when you come before the throne of God, and I did not do it.” Father Theophanes said, “I always pray to God for you. Saint Basil the Great says, ‘He who prays for others, prays for himself.’” to Father Anthony, this Elder had such a radiant face when he was still alive, that one could not look directly at it, but only small glances from the side. His grave is on the edge of a ravine by the Florovka creek, and is revered by pilgrims to this day. Theophanes was approved for local veneration in the Smolensk Diocese on August 31, 2017.

Russia, Moscow, 1821-1867, Philaret Drozdov, Metropolitan of Moscow, Old Believer imprisonment, Russian bible
Moscow, 1821-1867, Patriarch, Philaret Drozdov ; Philaret (26 December 1782 - 1 December 1867) was Metropolitan of Moscow and Kolomna and the most influential figure in the Russian Orthodox Church for more than 40 years, from 1821 to 1867. was canonized on 13 October 1994 and his feast day is celebrated on November 19. was born in Kolomna as Vasily Drozdov. His father was a member of the clergy. Vasily was educated at the seminary of Kolomna, where courses were taught in Latin; and then at the Troitse-Sergiyeva Lavra, and on the completion of his studies was at once appointed professor in the latter. He became preacher of the lavra in 1806, and in 1808, received the monastic tonsure and was named Philaret after Saint Philaret the Merciful.[1] In 1809 he was appointed professor of theology in the ecclesiastical academy of Alexander Nevsky Lavra in St. Petersburg, becoming archimandrite in 1811 and director in 1812. Events of 1812 produced a strong impression on Philaret; he explained the success of the Russians by moral reason and read a lecture on this theme in the "Society of friends of the Russian word". In 1813 he declaimed his famous speech on Kutuzov's death. took monastic vows in 1817, and was soon consecrated bishop of Reval[2] and then episcopal vicar of St. Petersburg. In 1819, he became Archbishop of Tver and a member of the Most Holy Synod. In the following year he was archbishop of Yaroslavl, and in 1821 was translated to Moscow, also becoming metropolitan in 1826. daring utterances, however, brought him into imperial disfavor from 1845 until the accession of Alexander II. In 1855 he was restricted to the limits of his diocese. He is said to have prepared Alexander's proclamation freeing the serfs, and he enjoyed the reputation of being one of the leading pulpit orators of his time and country. was the spiritual father of missionary hieromonk Macarius (Glukharyov) (1792–1847), canonized in 2000 for his role as "Apostle to the Altai". was responsible for some of the worst offences towards the Old Believers, including the misappropriation of churches and the sealing of the altars at the churches of the Rogozhskoye Cemetery, which was the administrative and spiritual center of the Belokrinitskoe Soglasie Old Believers. Philaret was also directly involved in the imprisonment of Old Believer hierarchs and monastics. was a prominent figure in preparing a Russian translation of the Bible (until his time, only a Church Slavonic version not readily understood by the general populace was available), and wrote many volumes of theological and historical works collectively known as the Filaretica. They include the Colloquy between a Believer and a Skeptic on the True Doctrine of the Greco-Russian Church (St. Petersburg, 1815); Compend of Sacred History (1816); Commentary on Genesis (1816); Attempt to Explain Psalm lxvii. (1818); Sermons delivered at Various Times (1820); Extracts from the Four Gospels and the Acts of the Apostles for Use in Lay Schools (1820); Christian Catechism (1823); Extracts from the Historical Books of the Old Testament (1828–30); Principles of Religious Instruction (1828); and New Collection of Sermons (1830–36). Filaret also wrote spiritual poems from an early age; his poetical correspondence with Pushkin is well known. Icon of the Mother of God of Cyprus, Commemorated on July 9 ; First finding of the relics of St Metrophanes the First Bishop of Voronezh, Commemorated on August 7; Venerable Anthony of Optina, Commemorated on August 7 ; Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9 ; HERMAN OF ALASKA, MISSIONARY TO THE ALEUT, 9 August 1837; Icon of the Mother of God œChernigov-Gethsemane, Commemorated on September 1; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated on October 6; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19; Icon of the Mother of God of Cyprus, Commemorated on February 19; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26;

Russia, Moscow, 1822-1864, Jacob Netsvetov, church builder, exorcist, Southwestern Alaska, Yukon
Russia, Moscow, 1822-1864, Saint, Jacob Netsvetov; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26; Jacob (Netsvetov) of Alaska was born of pious parents in 1802 on Atka Island, Alaska. His father, Yegor Vasil’evich Netsvetov was a Russian from Tobolsk. His mother, Maria Alekseevna, was an Aleut from Atka island. Yegor and Maria had four children who survived infancy; Jacob was the first born, followed by Osip (Joseph), Elena, and Antony. and Maria were devoted to their children and, though of meager means, did all they could to provide them with the education which would help them in this life as well as in the life to come. Osip and Antony were eventually able to study at the Saint Petersburg Naval Academy in Russia, becoming a naval officer and a shipbuilder, respectively. Their sister, Elena, married a successful and respected clerk for the Russian-American Company. Jacob yearned for a different kind of success, a success that the world might consider failure for “the righteous live forever, their reward is with the Lord” (Wis. Sol. 5:15). And so, when the family moved to Irkutsk in 1823, Jacob enrolled in the Irkutsk Theological Seminary and placed all his hope in Christ by seeking first the Kingdom of God (Mt. 6:33). was tonsured as a Subdeacon on October 1, 1825. He married a Russian woman (perhaps also a Creole) named Anna Simeonovna, and in 1826 graduated from the Seminary with certificates in history and theology. On October 31, 1826, he was ordained to the Holy Diaconate and assigned to serve the altar of the Holy Trinity-Saint Peter Church in Irkutsk. Two years later, on March 4, 1828, Archbishop Michael, who had earlier ordained Father John Veniaminov (Saint Innocent), elevated the godly deacon Jacob to the Holy Priesthood. however, was no ordinary ordination. As if he were a new Patrick, hearing the mystical call of his distant flock, Father Jacob yearned to return to his native Alaska. And the all-good God, who “satisfies the longing soul and fills the hungry soul with goodness” (Ps.107:9) heard the prayer of his servant. Michael provided Father Jacob with two antimensia: one for the new Church which would be dedicated to the glory of God in honor of Saint Nicholas the Wonderworker in Atka, and one to be used for missionary activity. On May 1, 1828 a molieben for travelers was served, and Father Jacob, his father, Yegor, (now tonsured as reader for the Atka Church), and his matushka, Anna, set out for Alaska. can tell of the perils and trials associated with such a journey? Travel in those days was never easy, either overland or over the waves of the sea. Nevertheless, aided by prayer and confidence in God’s providence, the Netsvetov family arrived safely in Atka over a year later, on June 15, 1829. The new assignment for the newly-ordained Father Jacob would also prove to be quite a challenge. The Atka “parish” comprised a territory stretching for nearly 2,000 miles and included Amchitka, Attu, Copper, Bering and Kurile Islands. But this did not deter the godly young priest, for when he was clothed in the garments of the Priesthood, he was found to be “clad with zeal as a cloak’ (Is. 59:17), and so he threw himself wholly into his sacred ministry. His deep love for God and for his flock was evident in everything that he did. Both in Atka and in the distant villages and settlements which he visited, Father Jacob offered himself as a “living sacrifice” (Rom 12:1). Having “no worry about his life” (Mt. 6:25 ff), the holy one endured manifold tortures of cold, wet, wind, illness, hunger and exhaustion, for to him life was Christ (Phil 1:21). Showing himself as a “rule of faith,” his example brought his people to a deep commitment to their own salvation. Being fully bilingual and bicultural, Father Jacob was uniquely blessed by God to care for the souls of his fellow Alaskans. he arrived in Atka, the Church of Saint Nicholas had not yet been built. So, with his own hands Father Jacob constructed a large tent (Acts 18:3) in which he conducted the services. For Father Jacob the services of the Church were life: life for his people and life for himself. It was in the worship of God that he found both strength and joy. Later he would transport this tent with him on his missionary journeys, and like Moses in the wilderness, the grace of God was found wherever this tent was taken (Num 4:1 ff; 10:17 ff). his first six months had ended (end of 1829), Father Jacob recorded that he had baptized 16, chrismated 442, married 53 couples, and buried 8. the church was constructed, Father Jacob turned his attention to the building of a school in which the children would learn to read and write both Russian and Unangan Aleut. The Russian American Company provided some of the support initially, with the students providing the remainder. This continued until 1841, when it was reorganized as a parish school and ties with the company ceased. Father Jacob proved to be a talented educator and translator whose students became distinguished Aleut leaders in the next generation. Netsvetov led an active physical and intellectual life, hunting and gathering for his own subsistence needs, preparing specimens of fish and marine animals for the natural history museums of Moscow and Saint Petersburg, corresponding with Saint Innocent (Veniaminov) on matters of linguistics and translations. He labored over the creation of an adequate alphabet for the Unangan-Aleut language, and the translation of the Holy Scriptures and other appropriate literature into that language. Saint Innocent praised the young pastor for his holiness of life, his teaching, and for continuing this work of translating which he, himself, had begun earlier among the native peoples. After fifteen years of service, Father Jacob was awarded the Nabedrennik, Kamilavka, and Gold Cross. Later, he would be made Archpriest and receive the Order of Saint Anna. ecclesiastical awards do not tell of the personal sufferings of this warrior for Christ. In March of 1836, his precious wife, Anna, died of cancer; his home burned to the ground in July of 1836; and his dear father, Yegor, died of an undetermined illness in 1837. Who can utter the depth of sorrow felt by this God-pleaser? Yet he lifted up his voice with that ancient sufferer and cried, “shall we indeed accept good from God and shall we not accept adversity? In all this he did not sin with his lips” (Job 2:10). In his journal Father Jacob attributed all to “the Will of Him whose Providence and Will are inscrutable and whose actions toward men are incomprehensible.” He patiently endured hardships and sufferings like the Holy Apostle Paul. He saw in these misfortunes not a Victory by the hater of men’s souls (i.e. the devil) but a call from God to even greater spiritual struggles. With this in mind, Father Jacob petitioned his ruling bishop to return to Irkutsk in order to enter the monastic life. A year later, word reached him that permission was granted contingent upon the arrival of a replacement. None ever came. Bishop Innocent soon came to Atka and asked Father Jacob to accompany him on a voyage by ship to Kamchatka. Who can know the heavenly discourse enjoyed by these two lovers of Christ as they traveled over the waves? This, however, is clear, the holy archpastor was able to accomplish three things in Father Netsvetov. Firstly, he applied the healing salve of the Spirit with words of comfort; secondly, he dissuaded Father Jacob from entering the monastery; and thirdly, he revealed to the godly priest the true plan of the Savior for his life, that he ‘might preach (Christ) among the Gentiles” (Gal. 1: 16) deep in the Alaskan interior. Father Jacob continued to serve his far-flung flock of the Atka parish until December 30, 1844. A new zeal had taken hold of him, and it was then that Saint Innocent appointed him to head the new Kvikhpak Mission in order to bring the light of Christ to the people of the Yukon. Here, aided by two young Creole assistants, Innokentii Shayashnikov and Konstantin Lukin, together with his young nephew, Vasilii Netsvetov, Father Jacob “settled’ in the wilderness of Alaska. learned new languages, embraced new peoples and cultures, devised another alphabet, built another church and Orthodox community, and for the next twenty years, until his health and eyesight failed, continued to be an evangelical beacon of the grace of God in southwestern Alaska. his headquarters in the Yup’ik Eskimo village of Ikogmiute (today’s ‘Russian Mission’) he traveled to native settlements hundreds of miles up and down Alaska’s longest river (the Yukon) as well as the Kuskokwim River region. At the insistence of Indian leaders, he traveled as far as the middle of the Innoko River baptizing hundreds of Indians from various, and often formerly hostile, tribes. “Behold how good and how pleasant it is for brethren to dwell together in unity” (Ps 133:1). He built the first Christian temple in this region, and dedicated it to the feast of the Elevation of the Holy Cross. Here Father Jacob, in spite of failing health, joyfully celebrated the Church’s cycle of services, including all of the services prescribed for Holy Week and Pascha. in 1863, the evil One, who “walks about like a roaring lion, seeking whom he may devour” (I Pet 5:8), sought one last time to get the better of the righteous one. So the devil, the father of lies, (John 8:44), inspired an assistant of Father Jacob to level spurious and slanderous charges against his master. This resulted in a summons to Sitka, issued by Bishop Peter. The godly pastor was quickly cleared of all charges, but due to his ever-worsening health, he remained in Sitka for his final year serving a Tlingit chapel. He died on July 26, 1864 at the age of 60 and was buried on the third day at the entry of the chapel. During his final missionary travels in the Kuskokwim/Yukon delta region, he had baptized 1,320 people—distinguishing himself as the evangelizer of the Yup’ik Eskimo and Athabascan Indian peoples. brief history has recounted the basic chronology of the saint’s life and labors, but we must not neglect to relate his other deeds, that the light be not “hidden under a bushel” (Mt.5:15). In 184 1, Father Jacob encountered a group of women from his flock in Amlia who had fallen victim to certain demonic influences and teachings. Blaming himself for the seduction and fall of his spiritual children by the evil one, he informed the leader among them that he was going to pay them a visit. arriving, he found one of the women paralyzed, semi-conscious and unable to speak. He ordered that she be removed to another house apart, and on the next day when this was accomplished, he lit the lampada before the icons of the beautiful corner, vested himself in his priestly epitrachilion (stole), sprinkled holy water throughout the room, and began the first prayers of exorcism. He then left. the night he was notified that the woman had begun to speak but incoherently. He came immediately to her and performed a second exorcism. This time, she sprang out of her bed and stood next to the saint, joined her prayer to his, and accompanied them with prostrations. When the prayers were finished, Father Jacob again sprinkled her with holy water and gave her the precious cross to kiss. She regained full consciousness, a state of health and true reason—that is, even the false teachings of the evil spirits had no more part in her. in November of 1845, Father Jacob was preaching in the village of Kalskag, where the local chief was also the head shaman. He spoke for all of the villagers and resisted the Word of God forcefully. But the saint, calm and full of the Holy Spirit, continued to sow the seeds of right belief and piety. After many hours, the chief fell silent and finally came to believe. The villagers, in solidarity with their leader, also joyously expressed their belief in the Triune God and sought Holy Baptism. Jacob was a physician of bodies as well as souls. He often cared for the sick among his flock even to his own detriment. During the winter of 1850-1851 the saint was himself ravaged with illness. Yet he cared for the sick and dispensed medicine to them every day. Father Jacob’s preaching often brought together in the Holy Faith tribes who were traditional enemies. One example from his journal reads: “Beginning in the morning, upon my invitation, all the Kol’chane and Ingalit from the Yukon and the local ones gathered at my place and I preached the word of God, concluding at noon. Everyone listened to the preaching with attention and without discussion or dissent, and in the end they all expressed faith and their wish to accept Holy Baptism, both the Kol’chane and the Ingatit (formerly traditional enemies). I made a count by families and in groups, and then in the afternoon began the baptismal service. First I baptized 50 Kol’chane and Ingalit men, the latter from the Yukon and Innoko. It was already evening when I completed the service. March 21, 1853.” it was that this apostolic man, this new Job, conducted himself during his earthly course. There are many other deeds and wonders which he performed, many known and many more known only to God. Few missionaries in history have had to endure the hardships which Father Jacob faced, yet he did so with patience and humility. His life of faith and piety are the legacy which he leaves to us, his spiritual children in America, and indeed to all Christians throughout the world.

Russia, Moscow, 1822-1864, Makarios of Glinsk, trusted elders' spiritual path, absolute obedience, many w clairvoyance stories
Russia, Kiev, 1822-1864, Makarios of Glinsk Hermitage (between Seym and Desna Rivers), wealthy, f Ephraimov iTula, devout mother, Glinsk a22, under Philaretos, Monastery in 1828, child needing spiritual milk, trusted P's spiritual path, absolute obedience, 1833 Monastic vows, ordination, 1841 P dies, 1844 Dean, obedience, many wonderful clairvoyance stories; Glinsk Hermitage ; Venerable Macarius of Optina, Commemorated on September 7; Icon of the Mother of God of Glinsk, Commemorated on September 8 ; Saint Makarios of Glinsk Hermitage, Commemorated on February 21; holy Elder Hieromonk Makarios (Matthew Terent'evich Sharov in the world) was born in 1802, and came from a wealthy bourgeois family in the city of Ephraimov in Tula Province. His mother was particularly devout, always walking with a prayer rope in her hands, and she raised her children in the fear of God. Following the example of his parents, Matthew Terent'evich was also devout, humble, and led a restrained life: he did not eat quickly, he read spiritual books, avoided worldly fuss, diligently visited the temple of God and often prayed to God at home. In 1822, when he was twenty years old, he finally decided to forsake the world and enter the Glinsk Hermitage under the guidance of the ever-memorable Igoumen Philaretos (Danielevskii), a man known for the sanctity of his life. arrived at Glinsk Hermitage when its ever-memorable restorer, Igoumen Philaretos, was the Superior. In 1828, he was enrolled in the monastery's brotherhood. As is well-known, Father Philaretos kept a close watch over the newcomers. To him, a newcomer was a child who needed spiritual milk (I Cor. 3:2; Heb. 5:12; I Peter 2:2), and the Igoumen supplied it in abundance. Into this school of piety came Matthew Sharov. In the person of Father Philaretos he found a knowledgeable spiritual guide, who had learned through personal experience, the difficulty of the path to salvation. had studied this path to such a degree that the person under his guidance was fully assured of reaching his goal. Matthew soon felt this and entrusted himself to the wise instructor in absolute obedience. learning Matthew's capabilities, this spiritual guide assigned him to various obediences, which did not correspond to his abilities or spiritual needs, and the young novice carried them out in a zealous manner. first, he was appointed to work in the monastery's apiary, where Father Igoumen often visited and watched the newcomer closely, paternally instructing him in the monastic life. His ardent performance of his duties, and his humble and willing obedience to his Elder's will predisposed Father Philaretos toward him, and he often spoke to the young struggler in a paternal way. In a short time he was so prepared that he made his monastic vows on December 16, 1833, fully aware of what he was doing. He was tonsured by his great Elder and was named Makarios. still a novice, he kept watch over his soul, and after becoming a monk his vigilance increased. His humility was shown in his every word, as well as in his actions, his appearance, his clothing, and in every movement. In other words, he became an image of humility in a short time. By keeping watch over his heart, he blocked the passions from entering therein with the weapon of noetic prayer. Elder Philaretos rejoiced exceedingly over his spiritual child and taught him how a true warrior of Christ must do battle with the Enemy of our salvation. The attentive disciple of this wise instructor was quickly perfected in the virtues, reaching such a level that Father Philaretos deemed him worthy of ordination. Makarios tried to cleanse his heart of all earthly matters, and those things which are displeasing to God, so that he might become worthy of the grace which was given to him at his ordination. He always served with special reverence, which was noticed by those around him, even though he tried to hide it from everyone. His serving was distinguished by a profound feeling of humility, with fear and trembling before the greatness of Almighty God, before Whose altar he now stood. Philaretos, seeing his disciple and spiritual son rapidly ascending the steps of perfection, wished to see him in the rank of a priest during his lifetime. Father Makarios was ordained on February 29, 1839, and his elevation to the priesthood served to make him more attentive in his spiritual life. He had it very well under the protection of his wise teacher, Father Philaretos, who always had the correct solution, his clairvoyant counsels, and his timely and necessary directives. on March 31, 1841, Glinsk Hermitage was deprived of its Superior, and Hieromonk Makarios lost his earthly guardian angel. But the seeds the Elder had sown were watered by his prayers from Heaven, and were strengthened by his disciple's zeal for salvation here below. Not only were these seeds not lost, but they also bore fruit a hundredfold. Hieromonk Makarios became an example for all the monks to emulate. He studied the Holy Scriptures; he had great knowledge of the exalted Christian virtues, and of the monastic virtues. He tried to put these into practice in his own life in order to be filled with the virtues indicated to us by our Lord Jesus Christ: love of God and love for one's neighbor, strict reclusion, and mortifying the body through fasting and prayer. God's grace these became so strong in him that he wished to embrace the whole world, and to lead everyone to God. This same ardent love drew him to the service of the salvation of many people. Makarios was appointed as Dean of the monastery in 1844, despite the fact that not so long ago this zealous doer of the Lord's commandments was enrolled with the state because of illness. assuming the difficult position of Dean of the monastery, Father Makarios devoted himself to the performance of his duty. Only his humility and his Christian love toward all led him to accept this heavy and burdensome duty, but he gave his all to it. he was Dean, there was exemplary behavior in the monastery. Relying on the Dean's vigilance, the Superior was at peace because he knew that for the sake of holy obedience Father Makarios was ready to sacrifice his own comfort for that of all the brethren; and he also knew that they would maintain their good conduct out of respect for Father Makarios. did Father Dean act? He divided his love in half, as it were: one half was for the Superior, whose orders he regarded as sacred; giving the other half, and himself, to the brethren. course, some of them did not always conduct themselves as the Superior required. refused to carry out their assigned obediences out of stubbornness or self-love. Father Makarios tried to carry out their obediences himself. For example, he often made the dough for bread at night, and did other heavy work. Father Makarios tried to conceal the weakness of some of the monks from the Superior, and often he got into trouble because of this. covering up for the others, Father Makarios was deeply grieved by their weaknesses. He begged and begged them to correct themselves, and tried to counsel them. His instructions, coming from a heart aflame with love for God and for his neighbor, were so effective that those toward whom they were directed involuntarily gave way before the power of his words, and submitted themselves to holy obedience. Once they corrected themselves, Father Makarios was at peace concerning them. He knew that those who had been corrected would not permit any conduct which was contrary to the rules of the monastery, because they did not wish to grieve him. of his position, he was obliged to come into contact with worldly people, and found ways to converse with them and to be useful to them. with the usual topics, imperceptibly he would lead the conversation toward the soul's salvation. Then he would become inspired and, as if from a pure spring, he would give spiritual drink to his listeners. by the power of his words, they listened attentively to the ascetic and many learned the science of Christian life through him. while caring for the salvation of others, Father Makarios did not neglect his own. He knew how to conduct himself so that his contact with worldly people did not have an adverse effect upon him. He was rewarded abundantly when he saw that a human soul, under the influence of his tender paternal counsels, recognized its Creator. his cell, Father Makarios had only a few icons and books, and that was all. He did not acquire anything else. So that he would not be distracted, he glued paper over the windows of his cell, or painted them over, so that nothing could be seen through them. and solitude were his only food. Weakened by illness, he lay down on a rug and read the Psalter. At night the Elder got up to pray, supported by two crutches, and read the Holy Gospels, conversing with God for such a long time that one could not understand how he could do this, since he was ill. But God's "power is perfected in weakness" (2 Cor. 12:9). is said that sometimes the Elder would take a book and go into the forest. Then he would sit down somewhere to read or to pray. Finding a suitable tree stump, the ascetic would place the book on it and kneel down before it. Then his pure soul would fly to Heaven on the wings of prayer. Father Makarios, as usual, went for one of these strolls in the woods, and became very tired. He sat down by the side of the road in order to rest a little, but he was so deep in meditation that he did not hear a peasant's horse-drawn wagon approaching. Suddenly, as the wagon came closer, he stood up. The horse became frightened and veered to the side. Father Makarios said, "Forgive me, brother," and bowed to him. peasant smiled and said, "If it were anyone else... but, since it is Father Makarios, then we shall say nothing." little incident shows just how much Father Makarios was respected, not only by the brethren of the monastery, but also by those who lived outside its gates. great ascetical labors finally caused his already fragile health to deteriorate. in June of 1848, he was relieved of his duties at his own request. After this, he did not leave his cell, except to go to church, and for infrequent solitary walks in the woods. At such times he was seen in the cemetery, where there was much that his humble and attentive soul knew and loved. Even though his solitary retreat in his cell was not full reclusion, all his ascetical labors were truly those of a real recluse. evening, two monks were going to his cell together in order to speak with him. Among the other things they mentioned about Father Makarios, one of them said, "He has locked himself in. It is easy to be saved in reclusion, because one does not behold any temptations. If he lived as we do, however, having temptations before his eyes, and if he could live as if he did not have them, then that would be a great ascetic feat indeed!" one of them had to pass by the cell of Father Makarios in order to get to his own. Father Makarios opened his door and asked him to come in. he said, "forgive me, a sinner, and a weak one, who is unable to struggle as you do, but hides from worldly temptations in his cell. For the sake of God, forgive me." monk was stricken, not so much by the Elder's humility, but by the very words which the monk himself had spoken only a few moments before, and were now repeated by the Elder. This monk who had judged others made a prostration before the humble ascetic, and sincerely asked to forgiven. many admirers of Father Makarios, who were deprived of the great benefit of his counsels after he had locked himself in his cell, tried to come to him now in his cell, but they were turned away. some of them, having great faith, and who loved the Elder, asked the Superior to order Father Makarios to receive those who came to him, for the sake of obedience. As usual, the humble Elder now preferred the benefit and the will of others to his own solace, and so he opened the door of his cell to everyone. had been waiting for a long time to hear his grace-filled words, and now that his door was open, they came to him often, and at all times, knowing that Father Makarios would always give them just the right advice and the necessary help from God. cell was a place where many of their spiritual needs were met, and many questions were answered. From early morning until the evening, many people disclosed to him the thoughts of their hearts, weeping many warm and salvific tears of repentance. They vowed to correct themselves, and their perplexities were resolved. Elder’s calmness when counseling people was amazing. He listened to both the nonsensical superstitions of the common folk, and the disbelief and the foolish freethinking of educated persons. He heard the senseless complaints of a peasant woman, and the fanciful curiosity of a wealthy woman, as well as the simple stories of a peasant, and the deceitfully elegant conversations of the wise of this world. Nothing could disturb his Christian patience and his complete spiritual peace, however. He conquered all by his most profound humility. Pure joy shone on his radiant countenance, reflecting the purity of his heart. His eyes expressed his angelic meekness and inner peace. Those who entered his cell in sadness emerged in a state of happiness. The sorrowful received comfort; the despairing came out with the hope of repentance; the self-confident became humble. for his great piety, many people wrote to ask him for advice and guidance in the spiritual life, or about their doubts and sorrows. The loving Elder, who was always ready to help his neighbor, did not refuse to reply. someone who had received only the most elementary education at home, he was not learned in worldly wisdom, but he attained great perfection by obeying Christ’s commandments, by his attentive study of the Holy Scriptures, and the writings of the Holy Fathers. of those who came to Father Makarios with faith noticed that he had the gift of clairvoyance. One hieromonk tells us: “When I entered the monastery, I was given a cell not far from that of Father Makarios. He always had so many people waiting to see him that they stood at his door from Matins until Vespers. often saw Father Makarios open the door, and those who were closest would fall to the floor before him. He, as though he did not notice them, would call out to someone far in the back: “John,” or “Anna, come here.” people made their way through the crowd with difficulty, he would ask them to tell him their name, something about their life, and their reason for coming to him. Then after giving advice, he would let the person go forth in peace, and then he would call the next person in the same way. it happened that a person who had traveled a great distance, perhaps thousands of miles, never got to see the Elder. Later, it was noticed that those he called had a greater need for his godly-wise conversation than the others.” “Invited and blessed by Father Makarios, I often came to help out in his cell. Once, as a reward for my efforts, the Elder blessed me with a Priest’s Service Book and said, ‘Do not be proud or judge others; humble yourself and you will be a good monk. Later, you will bless others.’ “These words seemed impossible to me, because at that time I was barely able to read. Later, events revealed the truth of the Elder’s clairvoyant words, foretelling that I would become a priest. “About two weeks after he took up residence in the tower located in the ‘Bishop’s Garden,’ I went to see him. came to his tower and saw that there were no crowds waiting for him, only one woman who tossed some white object on the Elder’s steps as I approached. had just reached the door, and before I had time to say the prayer, I heard the Elder’s voice: ‘Timothy, Timothy, hurry and open the door.’ The Elder could not have seen me because at the time he was lying down on his little rug with the Psalter in his hand. ‘Why do you come to me so seldom now?’ he asked. ‘Forgive me, Batushka,’ I replied. ‘I don’t have the time, because of my obedience.’ ‘It is good that you have come,’ he said. Pointing to a jar of ointment in the window he said, ‘You can rub me with that. My chest hurts, and it is hard to breathe.’ “Because of his illness, the Elder’s chest was swollen. As I rubbed him I, the sinful one, thought: ‘The Elder still has some fat on him.’ “He replied to my thoughts on the spot: ‘Timothy, do you see how smooth I am? I eat so much; you can see how fat I am.’ ‘Forgive me, Batushka,’ I said, struck by his clairvoyance. “Then he said, ‘Go out and bring what is on the steps. Didn’t you see anything?’ “I forgot that I had witnessed the woman’s actions and replied, ‘No, Batushka, I did not, but bless me and I will see if there is something there, and if so, I shall bring it.’ ‘No,’ he said, ‘don’t go. It isn’t necessary.’ “After finishing some of the chores which needed to be done, I said, ‘Batushka, perhaps you will bless me to go home now?’ ‘God will bless you,’ he said, ‘but come to see me more often. When you go out, you will see a man and a woman standing on the ground. They are married, and live very much in harmony. His name is John, and hers is Eudokia. Tell them to come in.’ ‘Bless me,’ I said. “I went down the steps thinking: ‘Is someone here now? When I came in, there was no one around, and one cannot see from the cell because the windows are facing the forest, and besides, the Elder could not get up from the floor.’ “I went down the steps with these thoughts, and I saw a man and a woman. I thought I should ask them their names. ‘Are you here to see Father Makarios?’ I asked. ‘Yes, to see Father Makarios,’ they replied. “I asked the man his name, and he said, ‘John.’ ‘And yours?’ I asked the woman. “She said, ‘Eudokia.’ “I asked them how they were related, and they said, ‘We are husband and wife.’ ‘Go on up,’ I said. “Then I understood the Elder’s wondrous gift of clairvoyance. I went back to my cell, not understanding why the Elder was so open with me this time. He knew, however, that this would be my last visit to him, and so he did not conceal his gift. Soon after this, he became ill. When I went to see him at the infirmary, he was unable to speak, because of his weakness. He gestured feebly for me to come close to him. Even then, when he was ill and close to death, and in pain, he still kept me in prayerful remembrance.” those who came to him, Father Makarios with his spiritual eyes knew their future destiny, and often revealed it to them. A certain devout monk tells us the following: “One day, my mother, my brother, and I came to Glinsk to receive Father Makarios’s blessing. As he was blessing us the Elder pointed to me and said to my mother, ‘Give this child to the Queen of Heaven, and keep this one (pointing to my brother) for yourself.’ In her simplicity, and because of her sincere faith in God’s will, as expressed to her through the Elder, she said that she was prepared to leave both of us with him. The Elder, however, repeated what he had just said.” as it happened, the older of the two boys, who had a sincere disposition toward monasticism, was proficient in that capacity. The other one, because of his leanings, could not endure monastic life. A. said, “I came to Glinsk Hermitage from the Maloyaroslavets-St. Nicholas Monastery. The late Father Archimandrite Innocent, for special reasons, did not usually accept monks from other monasteries into his. When I requested to be accepted into the Hermitage, the Archimandrite refused, although he did not set a time limit on my stay at the monastery guesthouse. I lived there for three months without leaving the monastery, which had become so dear to me. In the end, I decided to go to Father Makarios for advice. The ever-memorable Elder was already sick in bed when I went to see him. Bowing to the ground before him, I described my sorrow because I could not stay and work there, since the Superior would not accept me. “Go and ask him,” Batushka said, “and he will take you in.” “I did as I was told, and contrary to all expectation, Father Innocent made an exception for me and took me in. Of course, it was through the prayers of Father Makarios that he accepted me.” certain elderly nun, a disciple of Father Makarios, describes how she entered the monastery which he indicated to her by his clairvoyance. “Once, when I was young, I was at Glinsk Hermitage on a certain Feast Day, and attended a solemn Moleben. Among those who were serving, I saw a tall, thin Hieromonk with sunken eyes. I wanted to see his face, and just as I had that thought, he turned and looked straight at me. This, as I found out later, was Father Makarios. On another occasion, I was at Glinsk Hermitage with a little girl. I had heard a great deal about Father Makarios, but I was afraid to go see him. After the Divine Liturgy, I went back to our room in the guesthouse, and the little girl disappeared without me noticing. After a short time, she returned with a booklet: Brief Instructions for Monks. ‘I was told to give this to you,’ she said, handing me the booklet. “After that, I wanted to see Father Makarios in person, and I asked the monk in the guesthouse to find out if he would receive me. I received this reply: ‘She must go to the monastery, and when they accept her, she may come to me for a blessing.’ “When I arrived back home, I became quite bored with everything, and could find no relief in anything I did, so I was forced to go back to Glinsk Hermitage to see Father Makarios. He received me very kindly, comforting me and ordering me to enter a monastery. When I asked which one, and where, he replied that God Himself would arrange everything. “Returning home to my family, I regarded myself as a stranger with them. Life in the world had lost all its meaning for me. Through some acquaintances, I asked Father Makarios what I should do. He ordered them to tell me that when the time came for me to enter the monastery, I would not remain at home for even a moment. I traveled, wishing to distract myself from my terrible boredom. I visited one maiden’s monastery to pray, but did not want to enter. When I received the blessing of the Igoumeness, however, I suddenly asked to be accepted into the monastery, and she took me in. After that, I went to see Father Makarios. He received me as a father would meet a beloved child. He opened the door to his cell and told me to look things over. “Look here, look at everything,” he said. “In his cell he had only an Icon of the Mother of God “Of the Passion” (August 13), a cross, a few books, a table, a chair, and a simple wooden bench upon which was placed an old peasant’s coat. On the table there was an apple. After showing me his cell, he sat on the steps and instructed me about humility, patience, non-acquisitiveness, and in general, how a nun must live. After this, he embraced my head and kissed it, like a loving mother.1 Then he said, ‘Do you want your sister to die?’ “He was asking about my younger sister who was always sick, and whom I loved very much. I did not wish to be separated from her, however. I did not answer, and the Elder asked me again. Then, as if he was replying to my thoughts, he said, ‘You do not desire this, but it would be better if she did die. Pray about it.’ But I could not pray for my sister’s death. “Eventually, she got better and grew up, but she had a very unhappy life. Now I regret that she did not die back then. After a year, I wanted to leave the monastery. There were many sorrows, and I did not have the patience to bear them. So, I went to Father Makarios again. He ordered me to go to another monastery and to remain there for a while. I asked to be accepted there, and I was. But I went to Father Makarios in order to find out where I must live. I returned to Batushka and he told me to go back to the first monastery, saying that God Himself had decreed that this is where I must live. “When I returned and told Matushka Igoumeness about my trip, she would not let me go, and ordered me to make prostrations for a week (probably at trapeza) as a punishment for my willful absence. I was comforted by Father Makarios in this sorrow, and I received his wise counsel until the end of his life.” was a certain nun (Mother Agnes) who had money, and a nice cell; the Igoumeness loved her, and all the sisters respected her. This, however, was not good for the salvation of her soul, because "it is through many tribulations that we must enter into the Kingdom of God" (Acts 14:22).2 The Elder prayed and arranged for her to bear these saving sorrows. As a wise instructor, he did not leave her to face these sorrows without warning her ahead of time. He prepared her for all this in advance, foretelling the grief, persecution, and want that she would face. "Weep a little, weep a little! It doesn't matter why you weep," he said, "it is better than being happy." did not believe any of this, thinking that the Elder was joking with her. She did not realize the wisdom of the Elder's predictions until she returned to the monastery and discovered that her position had changed. His prophecy came true, exactly as he said it would. Even then, he did not leave her without help. He sent her comforting letters, saying that all this would pass, and that she would live as before. This also came true, but it was no longer harmful for her soul, because she had passed through the fire of temptation, and knew the value of worldly goods, and the fickleness of human love. general, the Elder consoled some people by offering a better outlook for the future; others were warned of troubles to come, preparing them in time, so that their sorrow would be easier to bear. crowds of people were drawn to Father Makarios by his counsels, which came from his gift of grace, his admonitions, and by his healing of bodily infirmities. Because of this, it was sometimes difficult to move in the monastery courtyard, or near its gates, or by the cell of Father Makarios. On one occasion, people were waiting to be received, each in his turn, by the godly Elder. Hieromonk Joseph, a disciple of Father Makarios, had to make his way through the crowd. Because of the great multitude, his progress was very slow, and he was displeased. He thought, “Look at the crowd the old man has brought here. Why does he care for them? They will not let me by.” he walked by the Elder’s cell, he heard a tapping on the window. He went in and asked him, “Did you call me?” “Yes, I did call you,” he replied. “Please tell me, for God’s sake, what am I to do with the people? You see how many have come and I, a wretched old man, must care for them, and they will not let me go by.” Joseph then understood that the Elder had discerned his thoughts and called him in to ask him what to do with all the people. Stricken by this, Hieromonk Joseph asked for forgiveness. The Elder forgave him and said that he, “a sinner,” was not acting on his own, but in obedience to the command of the Queen of Heaven, and was doing her will. We do not know how this will was expressed: in a vision, or by the Superior’s blessing for him to receive visitors. In any case, a certain vision may have had something to do with it. Father Makarios himself told some nuns that he once had a vision on his way to church. In the monastery courtyard, and all around him, many swallows were flying. Some of them landed on his hands, and others on his shoulders, and he was able to hold them in his hands and blow on them. After that, when he was returning from church, he was carrying a cross on his head. On the roof of the cells there were many crows cawing at him. He understood that the vision of the swallows meant that he should not refuse to receive women who sought his advice. The vision where he was carrying the cross meant that this was a difficult task. The crows which cawed at him represented the brethren who complained because he received women. his many spiritual gifts, Father Makarios received the gift of healing human sickness. Once, a possessed person was brought to him. He was calm, but as soon as his companions turned toward the cell of Father Makarios, the possessed man became frantic. They dragged him to the Elder by force, and Christ’s true follower laid his hands on him and healed the man by his powerful prayer to God. words did not have the elegance of the learned people of the world, but they were permeated with wisdom from on high, and were fervent because of his meekness and love, and so they were vibrant and effective. His words were filled with spiritual rationality, which the Fathers call the highest of all virtues. any doubt, we know that everyone who followed the Elder’s advice received not only spiritual benefit, but they also became more successful in their worldly affairs. There are so many examples of this that it is superfluous to mention all of them here. the Elder’s many visitors succeeded in getting him to accept some small gift (which did not happen often). He sent all of these to the Superior, however, without pausing for a moment. Upon his death, only a small coin was in found in one of his books, because he used it as a bookmark and then forgot about it. The Elder only kept incense and candles, which he used in his cell. return the visitors often asked Father Makarios for some small thing as a blessing and memento. The Elder gave away everything he received to the pilgrims, and when he had nothing left, he would say, "What can I give you? I have nothing left but a few crusts of bread left over from trapeza." visitors were happy to receive even these crusts and accepted them with sincere reverence. By God's grace, these were more precious to them than gold or silver. Faith in the power of the Elder's prayer gave his things, even a crust of bread, similar power. According to the testimony of those who received them, they healed people of their illnesses. Makarios, who helped everyone in their inner renewal, did not forget his closest fellow ascetics in the monastery. In all circumstances, and the attacks of the Enemy, the brethren ran to Batushka. Once, when Hieromonk Moses was stricken with spiritual sorrow, he hoped to receive comfort from Heaven by speaking with the Elder. But Father Makarios was so exhausted from receiving visitors that he could hardly breathe, so he asked Father Moses to come back to him in the morning. Father Moses left the Elder's cell with a heavy heart, and silently turned to Heaven, and his prayer was heard. next morning, as dawn was breaking, Father Makarios sent for Father Moses. When he came to the Elder's cell Father Makarios bowed before him and said, "Forgive me, a sinner, Father and brother, for refusing you yesterday. Last night I suffered terribly because of it." From that time forward, the Elder devoted himself completely to his disciples. They were able to come to him at any time without having to wait. They only had to say the customary Jesus Prayer at the door. After this they no longer were afraid of coming at inconvenient times, or of disturbing the Elder. His peace was in the spiritual peace of his disciples. Truly, one could say that Father Makarios was a worthy disciple of a worthy teacher: the ever-memorable Igoumen Philaretos. He in his turn became a worthy spiritual guide for others. the brethren of Glinsk Hermitage, with whom Father Makarios was on especially friendly terms, was the nearly one-hundred-year-old Monk Theodotos. Elder Makarios was also the spiritual brother of the strict ascetic and Elder, Father Schema-Archimandrite Heliodoros (1797-1879). between these great spiritual men, however, there arose spiritual discontentment. Father Makarios, filled with love for everyone, had yielded to the requests of his many admirers, and he agreed to have some photographic visiting cards made. Heliodoros was deeply offended by this, and when Father Makarios came to visit him, he told him so. He believed that this decision of Father Makarios was inconsistent with monastic humility, and he criticized him harshly, "You are not an Elder, but an old man with a basket" (the Russian word he used refers to a large basket which peasants use to carry things). Then he explained the reason for his unusual words. Father Makarios explained that he did not act as he had from a desire to glorify himself, but because he didn't want to scorn the love of others. Father Heliodoros, however, refused to listen to Father Makarios. He said, "You did not do this according to God’s will. Bishops are luminaries, but who are you? This is the sort of thing which is done by those who do not care about a heavenly reward. had been done could not be changed, and this is the only reason we have the Elder's portrait. Father Makarios, however, took the stern disapprobation of Elder Heliodoros to heart. Hieromonk Pankratios, who was loved by Elder Makarios, and who learned much from him about his ascetical life, and himself had witnessed many signs of God's grace by the Elder's prayers, kept a secret journal about these things. Somehow, Father Makarios found out about it. Recalling Father Heliodoros's stern criticism, and through fear of eternal damnation, he ordered Father Pankratios to destroy all his notes. The latter did so, though much against his will. tireless worker for the glory of God, and for the salvation of his neighbor, did not spare his own health, sacrificing everything for the sake of others. After a time, although the inner man continued to grow, the temple of his body became weaker and weaker. He received some sort of revelation concerning his approaching death. As the Elder said later, he wished to "depart to live with the Angels in Heaven," and he desired to be tonsured into the Great Schema. He was tonsured on June 1, 1863 with the same name. To the repetition of his monastic vows he added even more to his former great works. attended all the lengthy services at the Hermitage as usual. Standing at the kleros3 and leaning on his crutch, he stood until the end of the service, ignoring the swelling of his legs and the festering wounds which covered his body, causing him to suffer a great deal. Just as before, he wore the mantiya and klobuk, with the Great Schema beneath. It was only rarely that he wore all the garments pertaining to the Great Schema. That is because after Elder Heliodoros was tonsured into the Great Schema, he wore all the garments of the Great Schema when he came to church. These, as we know, are adorned with many crosses. In their simplicity, some commoners made the Sign of the Cross and made prostrations before him. This disturbed and grieved the humble Elder so much that he never wore the garments of the Schema before the people again, but only the mantiya and klobuk. Elder Makarios imitated the example of Elder Heliodoros. his weakness, Elder Makarios served the Divine Liturgy with the same reverence as before. He slept very little now, sitting in the chair which had served him as a bed for seventeen years. After his tonsure into the Schema, he stopped corresponding with people by mail, but he received those who wished to see him and to receive his blessing, although not as many as before. Now he received almost no women. This continued until he was forced to take to his bed. cause of his last illness was a cold. As long as he was able, the Elder read all the Church Services in his cell (alone, or with the help of others), and when he was confined to bed by his illness, he listened attentively to the prayers being read by others. Now he began to partake of the Holy Mysteries of Christ more frequently, knowing full well that soon he would be separated from the bonds of his body. Provided with the Church’s Mysteries, and with his disciples weeping over him, he surrendered his soul peacefully and quietly on February 21, 1864, at the age of sixty-three. a good and faithful servant, Father Makarios did not sever his ties with the world below after he had passed into the joy of his Lord. There are several testimonials about this. The aforementioned woman Eudokia, who told the Elder all the circumstances of her life, was experiencing great sorrow. She often remembered Father Makarios and thought, “If only he were still alive, he would console me with his grace-filled words.” night, after she had fallen into a light sleep, she beheld a beautiful bower covered with greenery, and Father Makarios was inside. She rushed toward him, intending to tell him of her grief, but before she could do so, the Elder gave her an icon of Christ the Savior, and a small bottle of olive oil, and then he disappeared. In this case, the bottle of oil represented the oil of consolation, because by the Elder’s prayers, her sorrow soon passed away. is another case. In a certain village, about four miles from Glinsk Hermitage, there lived a poor peasant with his wife and children. He became ill, so that he was not only unable to work, but he could not even walk. This sickness lasted for four years. His poor wife labored beyond her strength so that they would not all die from starvation. The man was not helped by village medications, and under the circumstances, they could not even think of getting a doctor to treat him. They were so poor that a dry crust of bread was regarded as a great mercy from God. She often bowed down before the holy Icon, broken-hearted and in tears, beseeching the Mother of God to heal her husband. day, after praying in this manner, she fell asleep and saw a majestic Elder standing before her. “Why do you weep?” he asked. “How can I not weep, Batushka?” and the unfortunate woman told him of her sorrow. “Do not weep,” he told her, “but go to Glinsk Hermitage and ask the Superior to serve a Moleben to the Mother of God with a procession to the Skete, and your husband shall be healed.”4 “But how shall I do this?” the woman asked. “I have no money, not even a kopek.” The Elder said, “You go to the Superior. He is kind, and he will do it without payment.” Then she asked, “What is your name, Batushka?” “Makarios,” he replied, and then he vanished. unusual dream made such an impression on the woman that she went to the Hermitage at once without saying anything to anyone. The first person she met was Father Gurios, the vestment-keeper, and she told him everything she had seen. Father Gurios related all this to Igoumen Innocent, who blessed for a Moleben to be served without any payment. The Moleben for the sick man’s health began, and at the end of the Akathist, the man himself entered the church and prayed with great fervor. those who heard the woman’s account of her husband’s hopeless illness were astonished when he came in, most of all, the wife herself. As he recounted later, the man had seen Father Makarios, whom he had known personally, in his dream. The Elder came and took him by the hand saying, “Why do you lay there? Get up and go to Glinsk Hermitage. Your wife will pray at the Skete, and you must pray as well.” he awoke, the man felt his strength returning, and he was able to move, but only with difficulty. Even so, he was able to get to the Skete before the end of the Moleben. Everyone who has experienced something similar will understand how great the joy of these poor peasants was. Even now, many people who knew Father Makarios, or who have only heard about him, take dust and leftover rain water from his grave stone with faith. Because of their faith, and the prayers of the ever-memorable ascetic, they receive help, by the grace of God. August 16, 2008, at the Glinsk Nativity of the Mother of God Hermitage, Saint Makarios was glorified for local veneration, along with the holy venerable Elders of Glinsk. His name was added to the Menaion of the Russian Orthodox Church by the decision of the Council of Bishops in 2017. 1 This unusual gesture, kissing a person on the head the way one would venerate a saint’s relic, indicates the wish that the person might also become a saint. 2 However: "Many are the afflictions of the righteous, but out of all of them the Lord will deliver them" (Psalm 33/34:19). [FrJF] 3 The area at the front of the church where the Readers and singers stand. The right and left choirs. The name is derived from κλήρος, which means "the drawing of lots." In the earlier times the Readers and singers were chosen by lots. (A Manual of the Orthodox Church's Divine Services, by Archpriest D. Sokolof. New York and Albany, 1899. Pages 18-19.) 4 At Glinsk Hermitage, on several days during the summer, there is a procession from the monastery to the Skete with the wonderworking Icon of the Nativity of the Theotokos.

Russia, Moscow, 1823-1829, S-nun Martha of Diveyevo, pure unceasing prayer, named by MOG for new hermitage
Russia, Mordovia, 1823-1829, Schema-nun Martha of Diveyevo women's monastery, Sanazar, Mordovia, Lord's very rare gift of pure and unceasing prayer, most severe ascetic, almost completely silent, of Seraphim's chosen orphans, MOG named 8 sisters to take to new hermitage and where ; Diveyevo women's monastery; Venerable Schema-nun Martha of Diveyevo, Commemorated on August 21; Venerable Mother Martha (in the world Maria Semenovna Milyukova) was born on February 10, 1810 a peasant family of the Nizhny Novgorod governorate, Ardatovsky district, in the village of Pozhidovo (now Malinovka). Milyukov family, who led a righteous and God-pleasing life, was close to Elder Seraphim of Sarov. addition to Maria, there were two older children - her sister Praskovya Semenovna and her brother Ivan Semenovich. village, along with those adjacent to it, were appanages - they did not belong to the lord-landowner, but to the treasury. land was divided separately, but it was infertile, because the black earth plots were seized by neighboring landlords. peasants lived very poorly, from childhood they had to work a great deal in the fields, and to take care of the livestock. Saint Seraphim's blessing, Praskovya Semenovna entered the community of Mother Alexandra (in the world Agathia Semenovna Belokopytova), the first founder of Diveyevo Monastery, and a nun of exalted spiritual life. Maria was thirteen years old, she and her sister Praskovya came to Father Seraphim for the first time. This occurred on November 21, 1823, the Feast of the Entry of the Most Holy Theotokos into the Temple. Praskovya Semenovna told it, Maria "was attached to me," and so both of them came to Sarov. great Elder, seeing that the girl Maria was a chosen vessel of God's grace, he did not allow her to return home, but ordered her to remain in the community. thirteen-year-old Maria Semenovna was numbered with Father Seraphim's chosen orphans, in the community of Matushka Alexandra, of which the Eldress Xenia Mikhailovna Kocheulova was the Superior, whom Father Seraphim called "a pillar of fire from earth to heaven" and a "spiritual rasp" because of her righteous life. extraordinary, hitherto inconspicuous girl Maria cannot be compared with anyone: she was angelic, a child of God, and from an early age she began to lead an ascetical life. the severity of her ascetical contest (podvig) she surpassed even the sisters of the community, who were distinguished for the severity of their life, and even surpassed the Superior Xenia Mikhailovna herself. prayer was her food, and she would reply only to necessary questions with heavenly meekness. She was almost completely silent, Father Seraphim loved her with exceptional tenderness, disclosing to her all his heavenly revelations concerning the Monastery's future glory, and other great spiritual mysteries. ordered her not to speak of these things until that time. She obeyed his instructions, despite the requests and entreaties of the sisters and her relatives. Whenever she returned after seeing Saint Seraphim, she was radiant with inexpressible joy. afterward, Maria entered the community of the Kazan church. Queen of Heaven had blessed the creation of a new community next to that one, which is how the construction of the Monastery, which the Mother of God had promised to Mother Alexandra, began. 1825, Father Seraphim began going to bless first the sisters, and then the virtuous Superior of the Diveyevo community, Xenia Mikhailovna, who, of course, deeply respected and highly revered Father Seraphim, she would not agree to change the Rule of her community, which seemed to be too severe, both to Father Seraphim and all the sisters who had been rescued in the community. number of sisters had increased so much in the community that they needed to enlarge their property, but it was impossible to expand in any direction. Seraphim summoned Xenia Mikhailovna and tried to persuade her that it would be easier to replace the severe Sarov Rule, but she wouldn't hear of it. me, my joy," Father Seraphim said. the uncompromising Eldress finally replied: "No, Batiushka, let it be the old way. We have been content with the Rule which our founder, Father Pakhomios († 1794) has already established for us!" Father Seraphim dismissed the Superior of the Diveyevo community, reassured that what the great Eldress Mother Alexandra had asked him to do no longer weighed on his conscience, or that the time for God's will to be done had not yet come. on November 25 of that year, on the Feast Day of the holy God-pleasers Clement, the Pope of Rome, and Saint Peter of Alexandria, while he was making his way through the thickets of the forest along the bank of the Sarovka River, and going to his Far Hermitage as usual, Seraphim saw the Mother of God and two Apostles standing behind her: Saint Peter and Saint John the Evangelist. Queen of Heaven, struck the earth with her staff, so that a spring issued from the ground, a fountain of clear water. She said to him, "Why do you wish to disregard what my servant Agathia, the nun Alexandra, has asked you to do, and to forsake Xenia and her sisters, for this commandment to my servants must not be broken, but strictly observed; for it is by my will that she gave it to you. will show you another place, also in the village of Diveyevo, and there I will establish this, my promised abode. In remembrance of the promise I gave her, take eight sisters from Xenia’s community, the place of my servant’s repose." also told him the names of which girls to take. weeks after this vision of the Queen of Heaven, on December 9, 1825, Maria and another sister, came to Saint Seraphim, and Batiushka told them that they should accompany him to his Far Hermitage. there and going into the dwelling, Father Seraphim gave the sisters two lit wax candles, which they brought with them at his orders, together with oil and breadcrumbs. told Maria to stand on the right side of the cross hanging on the wall, and Praskovia Stepanovna (that was the name of the other sister) on the left. they stood for more than an hour with lit candles, and Father Seraphim stood between them, praying all the while. praying, he stood before the cross and told them to pray as well. before beginning to establish a new community he prayed mystically with the sisters, who had been designated by the Mother of God for special service to her and to the Monastery. four years, Maria struggled, helping Saint Seraphim and the sisters to establish the new community, stored poles and timbers for the mill which the Mother of God blessed them to build on the site where the new community would be built. carried bricks for construction of the church of the Nativity of the Most Holy Theotokos; ground flour fulfilled other obediences, which she never neglected her heartfelt prayers, "silently lifting up her ardent soul to the Lord." wondrous girl was endowed by the Lord with a very rare gift of pure and unceasing prayer. all things she was always guided by Saint Seraphim himself. an example of her unconditional obedience, it was said that when her sister Praskovia Semenovna had a question about a certain Sarov monk, Maria was surprised and like an innocent child she asked: "What kind of monks, Parasha, look like a priest?" in turn by her sister's question, Praskovya Semenovna replied to her: "After all, you go to Sarov, didn't you see what you were asking about?" – "No, Parashenka," Maria Semenovna said humbly, "because I don't see or know anything; Seraphim ordered me never to look at them, and I tie a handkerchief over my face like this, so I can see the road beneath my feet." is how the child-ascetic was. She lived in the Monastery for just six years, and then she went peacefully and quietly to the Lord at the age of nineteen. August 21,1829, Diveyevo Monastery lost its wondrous young girl of holy life, Maria Semenovna Milyukova, Schema-nun Martha. foreseen the hour of her death in the spirit, Saint Seraphim suddenly wept with great sorrow and told Father Paul in the neighboring cell, “Paul! Maria has departed, and it grieves me that, as you see, everyone is crying!” Seraphim wished to make her an oak coffin, rounded and hollowed out. Semenovna went after him with another sister of Diveyevo, Aquilina Vasilyevna. Semenovna was very upset, and Batiushka embraced her in a paternal way, caressing and encouraging her. he joined the hands of Praskovya Semenovna and Aquilina Vasilyevna and told them: you shall be sisters, and I am your father, for I have begotten you in the Spirit! is the Schema-nun Martha, I tonsured her into the Schema. She has everything: the Schema, the mantiya, and my kamilavka, all this is hers. Put it down! Don't be discouraged, Matushka." Father Seraphim turned to Praskovya Semenovna and said, "Her soul is in the Kingdom of Heaven, near the Holy Trinity, at God's Throne, and your entire family shall be saved by her." addition, Batiushka Seraphim donated 25 rubles for the funeral expenses and 25 copper rubles to give to all the sisters and laymen, whoever was at her burial, three kopecks each. He also donated two towels for the altar, a bunch of yellow candles for her to be commemorated for forty days after her repose, so that they would burn in the church day and night for forty days, and at her coffin a yellow one ruble candle, and at the funeral, half a pound of white twenty-kopeck candles. with the blessing of Saint Seraphim, Maria Semenovna, Schema-nun Martha, was laid in a coffin: in two scrolls (shirts), in a paper cassock, belted with a woolen black edge, over this was in a black and white cross-stitched Schema and a long robe. On her head was placed a green velvet embroidered gold cap, and on top of it Batiushka Seraphim's kamilavka, and finally, still tied with a large dradedam a dark blue handkerchief with tassels. In her hands - leather prayer ropes. these things were given to her by Father Seraphim with his own hands, them always to commune of the Holy Mysteries, was exactly what Maria did on each of the Twelve Major Feasts, and during the four fasts. righteous Seraphim sent all those who had just come to him in these days to Diveyevo for the funeral of Maria Semenovna. to the sisters who knew nothing about it, those who worked on Satis (a forest area on the banks of the Satis River), to Barbara Ilyinishna and others, the Elder said: "You are my joys! Come soon to Diveyevo where the great servant of God Maria has departed to the Lord!" sisters could not understand how Maria could die, and they were surprised to find Maria Semenovna in her coffin. Maria Semenovna's brother Ivan, who had also attended his sister's funeral, went to speak to Batiushka Seraphim. the Elder said: "Are you really Maria's brother?" – "Yes, Batiushka," he replied. Batiushka looked at him a second time and asked: "Are you Maria's brother?" – "Yes, Batiushka," he said again. the Elder thought for a long, long time, still staring intently at Ivan, who stood before him. he became so joyful and luminous that the sun's rays seemed to shine from his face, and Ivan had to turn away from Father Seraphim, unable to look at him. Batiushka exclaimed: "Behold, my joy! What mercy she has received from the Lord! She is in the Kingdom of Heaven at the Throne of God, near the Queen of Heaven, with the holy virgins! is an intercessor for your entire family! She is the Schema-nun Martha, I tonsured her. you are at Diveyevo, never pass by her grave without kneeling down and saying: "Our lady and Mother Martha, remember us before God's Throne in the Kingdom of Heaven!" Saint Seraphim repeated this to Ivan Semenovich three times. that, Father Seraphim summoned Sister Xenia Vasilyevna Putkova (later the Nun Capitolina) whom he always assigned to write down various names for commemoration, said to her, "Behold, Matushka, list her as the Nun Maria, but because by her deeds and by the prayers of the wretched Seraphim, she has received the Schema! Pray to her as Schema-nun Martha, you and everyone around her." to the testimony of the sisters and those close to Diveyeo, Maria Semenovna was tall and attractive in appearance; with an oblong, pale, bright face, blue eyes, thick light blonde eyebrows, and hair of the same color. was buried with her hair loose. She rests on the left side of Mother Alexandra, the first founder of the Kazan community. of the stories told by the older nuns about Maria Semenovna have been preserved. Ilarionovna (later the nun Melitina) related the following: "Living in the world and hearing about Father Seraphim from everyone," she said: "I wished to be at Sarov and to receive his blessing. First of all, when I arrived at Sarov, I went to Batiushka in his wilderness; he came out to meet me, blessed me, and said with a smile, 'Matushka, do you know Maria Semenovna?' I said 'I do know her, Batiushka; she lives three yards away from us.' Matushka," the Saint continued, 'I will tell you about her, how zealous she was about her work. a church was being built at Diveyevo in honor of the Nativity of the Most Holy Theotokos, the girls themselves carried small bricks, one took two, another took three, she, Matushka, could carry five or six bricks, and silently, with a prayer on her lips, she lifted up her ardent soul to the Lord. she developed a stomach ailment and surrendered her soul to God.' to Saint Seraphim, the nineteen-year-old ascetic Schema-nun Martha, who departed to the Lord, was appointed, as the Superior of the Diveyevo "orphans" in the Kingdom of Heaven, in the abode of the Mother of God, which he said to the Eldress Eudokia Ephraimna: "The Lord has twelve Apostles, the Queen of Heaven has twelve virgins, so you twelve are mine. Just as the Lord chose the Great Martyr Katherine as His bride, so from you twelve virgins, I selected Maria as His future bride. There she is above you, she will be the eldest!" brother, Ivan Semenovich, also ended his life as a monk at Sarov Hermitage. the obedience as the gatekeeper at Sarov, he said: "As a layman and a peasant, I often worked for Father Seraphim, he foretold many, many wonderful things to me concerning Diveyevo, he always said: "If anyone offends my orphan girls, he shall be punished severely by the Lord; whoever stands up for them, and defends and helps them when in need, God's great mercy will poured forth on that person from on high. even sighs and pities them in his heart will be rewarded by the Lord. I will tell you, Batiushka, remember this: happy is everyone who stays with the wretched Seraphim at Diveyevo for a day, from morning to morning, the Mother of God, the Queen of Heaven, visits Diveyevo every twenty-four hours!" his commandment to Batiushka he added: "Gatekeeper, I have always said that, and I tell everyone." of his daughters later entered the Diveyevo community. One of them, Elena Ivanovna, married a spiritual man, Saint Seraphim's friend Nicholas Alexandrovich Motovilov, who was the Monastery's benefactor. She was a "great lady," as Batiushka Seraphim called her when she was just a child, ordering her sister to fall down at the young girl's feet. Elena Ivanovna was the only one present at Father Seraphim's burial in 1833, and the survived until his glorification in 1903. Widowed in the last years of her life she lived at Diveyevo. Elena Ivanovna reposed at an advanced age in 1910. Before her death, she was secretly tonsured as a nun. Stepanovna, an old sister in the community by the mill related how terrible it was to disobey Father Seraphim, recalled that once Batiushka ordered her to come with the young woman Maria Semenovnaya with two horses pulling logs behind them. They were to go straight to Batiushka in the woods, where he would be waiting for them. prepared two thin logs for each horse. Then, lthinking that all four logs could be carried by one horse. The sisters attached the logs to one horse, and to the second horse they attached a large, thick log. as soon as they tried to move from their places, this horse fell, wheezed, and almost died. that they were guilty of acting contrary to what Batiushka had blessed, they immediately fell to their knees in tears and asked for forgiveness, then removed the thick log and attached the other logs as before. horse jumped up and ran so fast that they could hardly catch up with it. words of Schema-nun Martha have come down to us through generations of Diveyevo sisters, recorded by an old woman, Justinia Ivanovna (later the nun Hilaria), from a manuscript page found in the cells of Schema-nun Margarita Lakhtionova. the Monastery was restored, the Lord wondrously celebrated the Feast Day of the Venerable Schema-nun Martha by consecrating the Transfiguration Cathedral. was built in 1917 but was not consecrated. It lay in ruins during the Soviet years and the authorities transferred the cathedral to the restored Monastery in 1991, restoration work went on until 1998, and the Cathedral's consecration just happened to coincide with the day of the Saint's blessed repose. to the memoirs of the nun Seraphima Bulgakova of Diveyevo Monastery, before the Monastery's closure in 1927, there was a portrait of Schema-nun Martha, painted by the sisters immediately after her death. to the testimony of Archpriest Stephen Lyashevsky, in addition to this portrait, another one was painted by his mother (Capitolina Zakharovna Lyashevskaya, later the nun Maria). is a hagiographic image of the Schema-nun Martha with the following scenes around the borders: Martha carrying bricks to the top of the Nativity Church under construction; Seraphim tonsuring her into the schema; Seraphim, Maria, and Praskovya Semenovna pray with lit candles for Diveyevo; soul of Schema-nun Martha ascending to God's Throne; Queen of Heaven and Schema-nun Martha in a vision in the church; three holy graves. present location of Schema-nun Martha's portrait is unknown, but the hagiographic image is believed to have been taken abroad. 2000, Schema-nun Martha was canonized for local veneration as a Saint in the Nizhny Novgorod diocese, now her relics rest in the church of the Nativity of the Theotokos in the Seraphim-Diveyevo Monastery. Martha of Diveyevo is commemorated on August 21 (the day of her repose), June 14 (the Synaxis of the Diveyevo Saints), and on the Synaxis of the Nizhny Novgorod Saints (Movable Feast on the Sunday after August 26).

Russia, Moscow, 1825-1855, Emperor, Nicolas 1, reactionary, geo expansion, industry, Greece , centralization, icons
Moscow, 1825-1855, Emperor, Nicolas 1 ; I ( 6 July [O.S. 25 June] 1796 – 2 March [O.S. 18 February] 1855) as Emperor of Russia, King of Poland and Grand Duke of Finland from 1825 until 1855. was the third son of Paul I and younger brother of his predecessor, Alexander I. Nicholas inherited his brother's throne despite the failed Decembrist revolt against him. is mainly remembered in history as a reactionary whose controversial reign was marked by geographical expansion, economic growth and massive industrialisation on the one hand, and centralisation of administrative policies and repression of dissent on the other. had a happy marriage that produced a large family; all of their seven children survived childhood.[1] biographer Nicholas V. Riasanovsky said that he displayed determination, singleness of purpose, and an iron will, along with a powerful sense of duty and a dedication to very hard work. saw himself as a soldier—a junior officer totally consumed by spit and polish. A handsome man, he was highly nervous and aggressive. Trained as an engineer, he was a stickler for minute detail. In his public persona, stated Riasanovsky, "Nicholas I came to represent autocracy personified: infinitely majestic, determined and powerful, hard as stone, and relentless as fate."[2] I was instrumental in helping to create an independent Greek state, and resumed the Russian conquest of the Caucasus by seizing IgdÄ±r Province and the remainder of modern-day Armenia and Azerbaijan from Qajar Persia during the Russo-Persian War of 1826–1828. He ended the Russo-Turkish War of 1828–1829 successfully as well. on, however, he led Russia into the Crimean War (1853–1856), with disastrous results. emphasize that his micromanagement of the armies hindered his generals, as did his misguided strategy. William C. Fuller notes that historians have frequently concluded that "the reign of Nicholas I was a catastrophic failure in both domestic and foreign policy."[3] the eve of his death, the Russian Empire reached its geographical zenith, spanning over 20 million square kilometers (7.7 million square miles), but had a desperate need for reform. Icon of the Mother of God of Cyprus, Commemorated on July 9 ; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26 ; Icon of the Mother of God of Tenderness from Seraphim-Diveyevo, Commemorated July 28 ; First finding of the relics of St Metrophanes the First Bishop of Voronezh, Commemorated on August 7 ; Venerable Anthony of Optina, Commemorated on August 7 ; Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9 ; Martyr Gerontius of the St David Gareji Monastery, Georgia, Commemorated on August 12; Martyr Otar of the St David Gareji Monastery, Georgia, Commemorated on August 12; Icon of the Mother of God "œof the Seven Arrows"Â, Commemorated on August 13; Icon of the Mother of God "œChernigov-Gethsemane"Â, Commemorated on September 1; Venerable Hilarion of Optina, Commemorated September 18 ; Icon of the Mother of God of Kasperov, Commemorated October 1 ; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated on October 6; Venerable Ambrose of Optina, Commemorated on October 10; Venerable Leonid of Optina, Commemorated on October 11; Icon of the Mother of God the "œMultiplier of Wheat"Â, Commemorated on October 15; Icon of the Mother of God "œIn Giving Birth, you Preserved your Virginity"Â, Commemorated on October 17; Icon of the Mother of God of Andronicus, Commemorated on October 22; Hierarch Alexander, Bishop of Guria and Samegrelo, Commemorated on October 27; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on December 13; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated on January 2; St Theophan the Recluse the Bishop of Tambov, Commemorated on January 10; Venerable Antipas of Valaam Monastery, Commemorated on January 10; Venerable Anatole I of Optina, Commemorated on January 25; Icon of the Mother of God "œTinos"Â, Commemorated on January 30; St Demetrius, the New Martyr of Sliven, Commemorated on January 30; Icon of the Mother of God "œSokolsky"Â, Commemorated on February 1; Icon of the Mother of God "œthe Rescuer of the Drowning"Â, Commemorated on February 5; Icon of the Mother of God "œthe Seeker of the Lost"Â, Commemorated on February 5; St Hilarion the Georgian, the New, Commemorated on February 14; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Icon of the Mother of God of Cyprus, Commemorated on February 19; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 29; Icon of the Mother of God "œthe Surety of sinners"Â in Moscow, Commemorated on March 7; Icon of the Mother of God "œthe Surety of sinners"Â of Odrino, Orlov, Commemorated on March 7 ; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas. Commemorated on March 31; Translation of the relics of the Blessed Vsevolod, in Holy Baptism Gabriel, the Prince of Pskov, Commemorated on April 22; Icon of the Mother of God of Zhirovits, Commemorated on May 7 ; Icon of the Mother of God of Chelnsk and Pskov Caves, Commemorated on May 14; Icon of the Mother of God "œthe Surety of sinners"Â, Commemorated on May 29 ; Venerable Moses of Optina, Commemorated on June 16;

Russia, Moscow, 1827-1848, Preserved Virginity Icon, canvas paiinted, stiffened on board, quality MOG picture, cholera miracles
Russia, Moscow, 1827-1848, Preserved Virginity Icon, Nikolaev Peshkov monastery of Moscow, (Moscow River 4.8), divine light 1827, dream vision pray for temptation miracle, canvas paiinted but stiffened on board, quality MOG picture, 1848 cholera miracles; Nikolaev Peshkov monastery of Moscow ; In Giving Birth, You Preserved Your Virginity Icon of the Mother of God, Commemorated on October 17; Icon of the Mother of God “In Giving Birth, You Preserved Your Virginity” (“A Virgin Before Birth and After Birth”) transferred to the Nikolaev Peshkov monastery of Moscow diocese by the Moscow merchant Alexis Grigorievich Mokeev. the year 1780 Alexis joined the brethren of the monastery. He had given all of his wealth to the igumen of the monastery, Archimandrite Macarius, and the holy icon remained in his cell. Alexis’s death, the icon was brought to the archimandrite, observed that the icon was painted in oil on canvas and according to the prescribed rules of iconography (using egg tempera on wood), he installed it over the exit door of the chapel of Saint Methodius, which was on a street not far from the monastery. glorification of the holy icon began in 1827, when Captain Platon Osipovich Shabashev, going past the chapel at night, saw an extraordinary light coming from the icon of the Most Holy Theotokos. time he had a vision of the icon at a time when he found himself in difficult circumstances. a dream, Platon beheld the radiant icon of the Mother of God in the clouds above the chapel of Saint Methodius and heard a voice say, “If you wish to be delivered from temptation, pray before this icon.” obeyed the guidance of the Mother of God, and the sorrow passed him by. pious Platon told the Superior of the monastery about the miracles. He then transfered the holy image into the monastery. When they went to put the icon in a ornamental case, the image of the Most Holy Virgin, painted on canvas, stiffened taut upon a board, on which was concealed a depiction of the Mother of God of finest quality. Numerous miracles are recorded to have taken place from this icon in 1848 during an outbreak of cholera, when many praying before it were healed. This icon of the Mother of God is of the Hodegetria type.

Russia, Moscow, 1827-1867, Ignatius Bryanchaninov, great Orthodox patristic spiritual writer, nineteenth century
Moscow, 1827-1867, Saint, Ignatius Bryanchaninov ; Ignatius (secular name Dmitry Alexandrovich Brianchaninov, 1807-1867) was a bishop and theologian of the Russian Orthodox Church. He stands out as one of the greatest Eastern Orthodox patristic writers of the nineteenth century.[1] was glorified (canonized) as a saint by the 1988 meeting of the Local Council of the Russian Orthodox Church. His relics are preserved at the ancient Tolga Monastery on the Volga River near Yaroslavl.[2] Venerable Anatole I of Optina, Commemorated on January 25;

Russia, Moscow, 1828-1829, Russo-Turkish War, Turks closed Dardanelles, Russian Victory
Moscow, 1828-1829, Russo-Turkish War (1828-“29); Russo-Turkish War of 1828–1829 was sparked by the Greek War of Independence of 1821–1829. War broke out after the Ottoman Sultan Mahmud II closed the Dardanelles to Russian ships and revoked the 1826 Akkerman Convention in retaliation for Russian participation in October 1827 in the Battle of Navarino.[2] Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19;

Russia, Moscow, 1830, Seven Arrows Icon, Vologda, discovered by Cripples' vision
Russia, Moscow, 1830, Seven Arrows Icon, Vologda, discovered by Cripples' vision; a long time the icon was located at the belltower stairway entrance of a church in honor of the Apostle John the Theologian (near Vologda). Since it was face downwards, they mistook the icon for an ordinary board and walked on it. Then a cripple in the city of Kadnikova had a vision that he would receive healing after praying before this icon. Vologda; Icon of the Mother of God œof the Seven Arrows, Commemorated on August 13 ; Seven Arrows Icon of the Mother of God depicts the Virgin’s heart pierced by seven arrows. For a long time the icon was located at the belltower stairway entrance of a church in honor of the Apostle John the Theologian (near Vologda). Since it was face downwards, they mistook the icon for an ordinary board and walked on it. Then a cripple in the city of Kadnikova had a vision that he would receive healing after praying before this icon. They served a Molieben before the newly-discovered icon, after which the sick one became well. The icon was especially glorified in 1830 during a cholera epidemic at Vologda.

Russia, Moscow, 1830-1895, Isaac I oOptina, ascetic-builder, 32yrs headed OM, Optina Spirit, his example developed future elders
Russia, Kaluga, 1830-1895, Isaac I oOptina Monastery, Kaluga (Zhizdra River 1), ascetic-builder, 32yrs headed OM, Optina Spirit, his example developed future elders, Optina's best time; Optina Monestary ; Venerable Isaac I of Optina, Commemorated on August 22; Isaac (Antimonov) fell asleep in the Lord on August 22, 1894. The Moscow Patriarchate authorized local veneration of the Optina Elders on June 13,1996, glorifying them for universal veneration on August 7, 2000. Russia, Kaluga, 1830-1895, Isaac I oOptina Monastery, Kaluga (Zhizdra River 1) ; OF SAINT ISAAC THE ELDER OF OPTINA (1810-1895) Isaac, in the assembly of Optina elders, represents a type of ascetic-builder. For 32 years he headed Optina Monastery, devoting himself entirely to the monastery, taking care of the brethren, continuing to create that particular “Optina” spirit that his predecessors planted. He took over the management of the monastery after the death of Archimandrite Moses and was abbot during the flourishing of the monastery—during the time of the Elder Ambrose, and his successors in eldership, Father Hilarion and Father Anatoly (the Elder). Under his leadership the future Elders Joseph, Barsanuphy, and Anatoly (the Younger) grew and developed. Archimandrite Moses revived Optina Monastery after a period of desolation, and Father Isaac continued his work, consolidating the state of the monastery, while not sparing himself from hard labor for its improvement. Elders Macarius and Ambrose blessed him in the difficult obedience of superior, seeing the high spiritual qualities, prayerfulness, simplicity, and humility of Father Isaac, and from these the ability to take care of the organization of the monastery—both external and internal. may seem that the Elder Isaac, who carried the cross of superiorship, dwells, as it were, in the shadow of the elders who spiritually nurtured the monks and pilgrims of the monastery—Ambrose, Hilarion, and Anatoly. Little of his teachings and statements were saved, so that there are not such detailed memories of him. But this is his special achievement—by carrying the heavy burden of economic affairs of the monastery, he served the brethren and pilgrims, revealing an amazing height of humility. Behind his simplicity is an amazing depth, integrity, and strength of spirit. The period of his superiorship was the best time in the life of Optina. Family Ivanovich Antimonov (the name of Saint Isaac in the world) was born on May 31, 1810, and was descended from an eminent, wealthy merchant family of the city of Kursk. The Antimonovs had the title of honorary citizens. The patriarchal spirit reigned in the house of the Antimonovs; the way of life was built strictly in accordance with Church rules, and only respect towards elders and obedience to them were accepted. Thus, the skills of piety and obedience, which are so important for a monk, the future ascetic received in his own home. head of the house was Ivan's grandfather—Vasily Vasilyevich Antimonov. He was particularly zealous to attend divine services. His eldest son Ivan Vasilyevich had thirteen children from three marriages. Ivan Jr. was the last, fifth child from his first marriage with Anna Puzanov. Little Ivan was a favorite of his grandfather, who often took his grandson with him to the church. Vasily Vasilyevich visited the church every day—he went without fail to the Matins and Vespers services. Vasilyevich inherited his father’s piety and love for the Church, according to his upbringing; his simplicity and good disposition towards people produced a favorable impression on everyone. A family story is preserved about Saint Isaac’s father’s journey to Kiev in 1809 to the elder, Hieromonk Parfeny, who greeted Ivan Vasilyevich with the words: “Blessed be the womb that gave birth to a monk.” In raising the young Ivan and other children, he adhered to strict rules but never allowed himself to be rude to the children. He did not raise his hands at them—although at that time this was common in merchant families. The children, while behaving respectfully towards their father, loved him at the same time. Antimonov family enjoyed universal respect in the city for impeccable honesty, true piety, and wide charity—they were generous donors for Church needs and helped the needy. In the house there was even a certain day of the week appointed in which alms were given to the poor. was in such an atmosphere that Ivan Ivanovich’s years of childhood and youth passed. Details about this period of his life do not survive, but it is known that he was distinguished by modesty and was fond of silence. At the same time, despite his reserved nature, Ivan was endowed with natural gaiety and wit; his presence always enlivened family gatherings. in the World reaching mature age, Ivan Ivanovich began to help his father in trade affairs. He constantly had to deal with people, give orders, and conduct financial calculations. He knew how to find an approach to a man, and he won people over by his heartfelt kindness and sense of justice. He had the most beneficial influence on his subordinates; he forced them to end any habit of fraud, any attempts to act deceitfully. Immaculate honesty in business earned Ivan Ivanovich universal respect. strict in his requirements, the venerable one never took offense. Such a case is known: one of his workers, a man of obstinate nature, because of the constant punishments that Ivan Ivanovich gave him for carelessness and audacity, decided in his mind to kill him. When this became known to him, Ivan Ivanovich forgave the worker and released him, not handing him over to the hands of justice. the life of Ivan Ivanovich there were events that clearly revealed to him the action of the providence of God, which repeatedly protected him from mortal danger. A compilation he himself made of the descriptions of such significant cases has even been preserved. Once, on a feast day, Ivan Ivanovich was obliged to work, weighing goods. Suddenly, the crossbar on which the scales were supported collapsed. Ivan Ivanovich was threatened with death, but, marvelously, the heavy iron rocker weighing 550 pounds did not even touch him. Since then, he vowed not to work on feast days. On another occasion of God’s providential protection, he was leading a horse to a watering place, which creature almost kicked him in the stomach—he managed to block it with his hand, receiving a heavy wound. One incident happened to him in childhood. They sent Ivan, together with the clerk, to escort a herd of bulls, which was a difficult task for the boy. Suddenly, two bulls rushed off to the side; Ivan tried to get them back and rushed after them on a horse. Suddenly the horse stopped at the edge of a deep ditch; he even involuntarily exclaimed, “Ack, Lord, what on earth is this?” After these words, the ditch disappeared as suddenly as it had appeared, and the horse brought him to the herd in utter exhaustion. Another time, on the Black Sea coast where the Antimonovs were fishing, somehow Ivan Ivanovich almost maimed himself, and again salvation came in a miraculous way. All his life he was grateful to God and did not consider deliverance from these misfortunes an accident. These events may also have played a role in the determination of his future path. idea of entering the monastery matured in Ivan Ivanovich's soul gradually. While still living in the world, he voluntarily took upon himself the fulfillment of certain feats in the name of the Lord. There is a story passed down that every day during prayer he offered a thousand bows. Even on non-fasting days, he did not eat meat, although this was not noticed by his family members. The love of the Church and divine services, instilled in him by his pious grandfather, awakened an interest in Church singing. Ivan sang on the kliros, gathered chanters at his home on feast days, arranged rehearsals, and studied music notes, some of which he later took with him to the monastery. of the obstacles for deciding to leave the world was the fact that it was Ivan Ivanovich himself whom his father saw as his successor. He was gradually handing over to him the management of all the affairs of the Antimonovs. He would not agree to let go of his son, upon whom he placed so many hopes. Meanwhile, one of his eldest sons, Mikhail Ivanovich, entered monasticism in Optina Monastery. Ivan Ivanovich often visited Optina to see his brother. His example had a great influence on Ivan. One time he turned to his brother with a request to give him advice about joining the monastery. Mikhail decisively refused to give such advice, believing that in this matter one should make his own choice. this time, Ivan had repeatedly appealed for help from the Optina elders and was convinced of the spiritual strength of their counsels. Ivan Ivanovich’s memory of his first meeting with Elder Leonid was preserved: “Being a worldly man, I came for the first time to Optina Monastery and wished to receive the blessing of Father Leonid. I came to the elder early in the morning. He did not have any people yet. Only some woman was kneeling before him. The cell attendant reported about me: "Ivan Ivanovich Antimonov has come." “Let him wait,” the elder said loudly. I sat in the front on the bench. Having released the woman, the elder loudly called out, “Vanyushka!” By no means did I think that this word was directed at me, so I sat quietly. And the cell attendant, smiling, said, "The batyushka is calling you." To me, who carried myself in such an official manner, such a fatherly address seemed very unexpected. But I was not offended by this at all. On the contrary, such a simple appeal of the great elder appealed to my heart and for some reason very much comforted me; and I still remember this with spiritual delight. “Vanyushka! Come over here,” the elder continued to call me to himself, “I am calling you!...” I went to the elder, took a blessing from him and, standing on my knees, explained to him my circumstances which worried me. The elder, having listened to everything with fatherly love, comforted me very much with his conversation and, as he was letting me go, foretold to me that in time, I also would live in monasticism. And after seven years, the prediction was fulfilled.” Interestingly, the elder referred to Ivan in the same way as his beloved grandfather had once called him. After the death of the Elder Leonid, Ivan Ivanovich, still frequenting Optina, resorted to the advice of the Elder Macarius. 1842, Ivan had already decided to leave secretly for Optina, but halfway there, due to his own hesitation and judging that he was going without the blessing of Elder Macarius, he returned to Kursk. A letter he received later from Father Macarius, with a blessing to enter Optina, confirmed his resolution. 36 years old, Ivan Ivanovich finally clearly revealed his intention to leave for the monastery. The family tried to dissuade him through yet another unsuccessful matchmaking attempt. His father repeatedly offered someone for him to marry, but each time, for one reason or another, attempts to settle him into a family life failed. 1847, his father sent Ivan on trade business to Ukraine. Having fulfilled the assignment, he decided to carry out his long-standing intention and go to Optina Monastery without returning home. Having written a letter to his father in which he announced his decision, Ivan at last went to Optina. It was as if thunder struck Ivan Vasilyevich with the news of his son leaving for the monastery. According to recollection, upon learning of what had happened, the forlorn father exclaimed: “He, the barbarian, has slain me!” Ivan Vasilyevich could not compose himself for a long time, shedding tears over his beloved son. The hardest thing for the one who decides to leave the world is to part with his relatives, to escape from the typical, conventional way of life. After all, the Elder Ambrose, who for a long time did not carry out his decision to leave the world, in the end went to the monastery secretly, without announcing it either to those close to him or the authorities—fearing that, being led by worldly thinking, and out of the best of intentions, they would interfere in bringing his decision to fulfillment. In these situations, the meaning of the words of the Savior, which may seem too “tough,” especially to modern people, becomes obvious: “A man’s enemies shall be those of his own household” (Mt. 11:36). on his way to the monastery, Ivan Ivanovich had to struggle with the desire to turn back. The desire was especially strong at the last station, but he overcame the temptation and arrived happily at Optina Monastery. the Monastery Ivanovich entered the monastery in 1847, under the Hegumen Moses and the Elder Macarius. At that time, his brother had already been transferred to the Kaluga Tikhonov Monastery as the Hieromonk Meletios and later transferred to the Kiev-Pechersky Lavra. But the brothers maintained amicable relations, and the younger one often turned to the elder for advice; he appreciated his spiritual wisdom. Ivanovich was immediately appointed to reside at the Saint John the Baptist Skete. As is the custom, his first obediences were those that especially contributed to the building up of humility and patience in a novice. At first he labored in the kitchen—he baked bread, and later he became a cook. He also performed general brotherly obediences such as haymaking, harvesting potatoes, and other heavy work. He was distinguished by robust health and powerful strength—he could lift weights up to 550 pounds. Although he was of medium height, he was stocky, with fine-looking features, and he stood out among the brethren. He always had a concentrated look that reflected his inner state. Elder Macarius favored the novice, whom he knew well before his admission to the monastery. He foresaw the future ascetic in him. Father Macarius particularly appreciated the simplicity inherent in Ivan—a very important quality for a monk. The elder trained the novice towards monastic life. In turn, Ivan Ivanovich devoted himself wholeheartedly to the leadership of the elder. The progress of a monk is not easy—the struggle with passions is accompanied by sorrows "to bloody sweat." The ascetic said that the primordial enemy of the human race strongly disturbed his soul with thoughts of leaving the monastery: “While disturbed by such thoughts, I was walking one time on a path along the skete's fence. ‘Ey! leap over the fence,’—the thought flashed before me. But having reflected a bit, I thought: ‘Yes, if I simply wanted to leave, the gate isn’t even shut.’ Such a contradictory statement to the thought, although unintentional, together with the invocation of help from God, eased the battle.” Elder Macarius humbled his disciple, cultivating in him the main monastic virtue—unquestioning obedience. Once his spiritual son carelessly spoke about the customs of the monastery. Father Macarius would not accept him for several days. One time he confessed to the elder about vain thoughts about his strong, beautiful voice, and Father Macarius humbled him, citing as an example a bull, who, possessing a much louder bass, does not pride itself in it. to recollections, the Elder Macarius repeatedly predicted to close people that the novice Ivan would become the abbot. He treated him with particular attention, carefully fostering the future instructor of monks. Ivanovich showed zeal in everything—he punctiliously attended divine services, coming to the church first and leaving last, not allowing himself any conversations during the time of the service. He also strictly followed the cell rule. Without even having a school education, the lack of which was compensated for by a natural intellect, rich in life experience, novice Ivan engaged himself much in reading the works of the holy fathers, which allowed him to deeply comprehend the science of “inner work.” But the chief guide for him was the elder's advice. ascending gradually along the stairs of spiritual virtues, Ivan Ivanovich passed successively through the stages of monastic life. In 1851, he was tonsured as a rassaphor; on October 5, 1854—into the mantia with the name of Isaac. A year later, Father Isaac was ordained a deacon, and in 1858 he was elevated to the rank of hieromonk. left the worldly life without a parental blessing, while still a novice, Ivan painfully endured this rift with his father. Therefore, having lived in the skete for about a year, he, along with the Elder Macarius, went to Kursk to be reconciled with his father. Through the prayers of the elder and with his assistance, peaceful relations were restored. Before his death, 85-year-old Ivan Vasilyevich was even tonsured by Father Isaac in private into the mantia. Receiving the parting blessing of the Mysteries of the holy Church, he peacefully reposed in the Lord. 1860, Elder Macarius died. Father Isaac then began to turn to Father Ambrose for advice. And he lived under his guidance until the death of that elder (1891). In 1862, the Abbot of Optina Monastery, Archimandrite Moses, died. It is known that in 1860, foreseeing his end approaching and knowing of the morbid state of Archimandrite Moses, the Elder Macarius had made a trip to Metropolitan Philaret of Moscow, who always especially favored Optina. Being warmly received by the metropolitan, Father Macarius expressed to him his desire that after the death of Archimandrite Moses, the position of superior of Optina Monastery would be taken up by the skete Hieromonk Isaac. Vladyka fully endorsed the opinion of Father Macarius, and since then, the election of Father Isaac as superior was already decided. As soon as the rumor of this reached the humble Father Isaac, he immediately went to the elder asking his advice in this matter and trying to reject this appointment. But Father Macarius answered him: “Well, so what, so what? If the will of God is in this and he will elect you, do not refuse. Just do not become proud! Go!” when the time came to elect a new superior, most of the brethren voted for the monastery’s superior to be Father Paphnutius. In the minority, the ones who voted for Father Isaac, were actually the oldest and the most revered members of the brethren, however. Vladyka Gerasim, Vicar of the Kaluga Diocese, who was present at the elections, was puzzled by this result. He turned to Father Ambrose and learned that the reposed Elder Macarius had intended Father Isaac as superior. Father Ambrose himself was of the same opinion. The elder did not participate in the elections, in so far as he already promised it to Father Isaac, who did not want to take upon himself the superiorship. Then, by his own decision, Vladyka approved in the appointment to the post of superior—Father Isaac. the Head of the Monastery Isaac took charge of the monastery in 1862, at the age of 52, having lived there 16 years until now. The beginning of the activities of the new superior was complicated by the fact that his election took place against the will of the majority of the brethren. Indeed, and even Father Isaac himself did not strive for this calling. It turns out that shortly after taking the superiorship, Father Isaac, while alone with Vladyka Gregory, the Bishop of Kaluga, expressed his grief to him regarding his election as superior, pinned upon him against his will: “I would rather, Your Eminence, have agreed to go to the bakery than to be the superior.” “Well, so what,” said Vladyka, “if you wish, bake some bread.” “And who will be the abbot?” “You will be the abbot.” To these words of His Eminence, Father Isaac could not find anything to say. Isaac carried out the management of the monastery in accordance with the Optina spirit, with which he was thoroughly infused during the years of his life in the monastery under the guidance of the elders. He did nothing without the advice of Elder Ambrose; this was his main principle. Deep spiritual love and full confidence tied the elder with the ascetic-superior. At the beginning of his activity, taking up the work with zeal, Father Isaac wanted to increase the severity of the life of the brethren, but Father Ambrose stopped him, understanding that the desire for spiritual feats should not exceed the strength of the monks, especially the new ones. Father Isaac obeyed without retorting and did not make any changes to the rule. every possible way, Father Isaac took careful watch of the preservation of peace among the brothers. He instructed the quarrelsome, inclining them towards reconciliation. “Oh, brothers! Please end in peace,” he appealed to the stubborn ones, and these simple words had an impact. In all the difficult cases, he sent monks to Elder Ambrose, who maintained the spiritual life of the monks at the same height as it was under his predecessors. The grace-filled force that emanated from the elder often compelled a person to submit to his instructions, even against his own will. upon the elder the spiritual nourishment of the brethren, Abbot Isaac did not abandon his own concern for the upbringing of the monks in the Christian virtues. His instructions were simple, but edifying and effective, because they were the result of life experience and came from a loving heart and a sincere desire for good towards his spiritual children. “Well, look brother, I’m forewarning you, and now see to it for yourself, so that I won’t answer for you before God,” he often said, deeply aware of the responsibility of the abbot before God’s judgment seat for each brother. Tonsures and ordinations were done after proper testing, and the superior was sure to carefully examine each monk and gauge his spiritual condition. He explained to the brethren that tonsure into a ryassophore or mantia is not a promotion to a rank, like secular ranks, but an image of humility. Hegumen Isaac paid special attention to the attendance of brethren at the divine services. If he noticed that someone rarely went to the services, then during the trapeza he would give an admonition to the whole brotherhood: “Holy fathers! You all forget the church. We need to know why we came to the monastery. After all, we have to answer for this before God. I plead with all of you not to forget the temple of God.” of the penalties was deprivation of a monthly portion of tea. Almost until his death, Father Isaac himself distributed tea and sugar to the brethren at the beginning of each month, thus being able to talk with everyone, encouraging one and scolding another. If someone expressed displeasure and grumbled at the monastic order, Father Isaac usually answered: “Brother! Take my keys and be the superior, and I will go to fulfill your obedience.” One day, to a monk who was trying to evade his obedience, he said, “Now look! If you do not want to, then you already know how it goes.” With these simple words, the abbot touched him so much that he, throwing himself at his feet, asked for forgiveness and immediately agreed to everything. Then Father Isaac gladly blessed him and said, “This is how it will be better—to obey and reject your own will. You will walk this way, and in all things you will continue to be well and joyful.” personal insults, he never punished, trying whenever possible to reason with the offender. One monk, distinguished by his heavy temper, having come to the abbot once, accused him of insolence and even wanted to hit him in the face. But the father hegumen calmly said to the exasperated monk: “Go ahead.” Struck by such humility, the monk turned around and quickly left. The following episode was also remembered: a novice from the well-educated, having left Optina Monastery, wandered for a long time to different places and after a while again appeared to Hegumen Isaac, accused him of being dictatorial and finished with the words: “You are an hegumen, but not smart.” [Note: “smart” in Russian is oomen, like the end of hegumen.] After quietly listening to this reproach, Father Isaac, grinning, replied: “And lo! you are smart, but not an hegumen.” of the Monastery Isaac used to say, “I received a monastery with a single dime.” This was said in no wise figuratively. Indeed, after the death of Archimandrite Moses, only one dime turned up in the money bag, and that only because it had fallen somewhere in a crack. In addition, there was a great debt against the monastery. Father Isaac was very distressed about how he could manage the monastery with such a debt and lack of funds. But right at the beginning of his superiorship, there followed the unmistakable help of God, which Father Isaac interpreted as an admonition and a blessing for further work. A long-time benefactor of the monastery paid off the debt, and another donor contributed a large amount to the maintenance of the monastery. Afterwards, Father Isaac never ceased to rely on the providence of God, repenting of his faint-heartedness. When the material needs of the monastery were so quickly resolved, he exclaimed: “Lord! I, the ungrateful one, not having hope in Thee, began to complain, and lo, already help is sent by Thee.” The economic life of the monastery always went well with him. Here, fully useful was his rich experience in doing business, acquired in the world. Isaac completed the construction of the church dedicated to All Saints in the new cemetery. The iconostases were renewed in Vvedensky [Entrance of the Theotokos] Cathedral, wall paintings were restored, stone floors were replaced by wooden ones. Later, work was carried out to expand the Kazan Church. the expansion of the monastery, the monastic elderly home demanded rebuilding. Elder Ambrose had long wanted to build a church in the name of his patrons, Saint Ambrose of Milan, in honor of whom he was named in monasticism, and the pious Prince Alexander Nevsky—the patron saint of the elder in Holy Baptism. At the expense of admirers of Ambrose's father, the old ruined building in 1885 was rebuilt with a church and two chapels in honor of the patron saints of the elder, as well as a new two-story building for the elderly. 1874 a new hospital was built with two floors, with a church in the name of Saint Hilarion the Great—the initiator in this case was the skete superior, Father Hilarion, who in his old age suffered from a difficult prolonged illness. Abbot Isaac also set up a bookstore—it was transferred from an inconvenient room in the gatehouse to a more suitable place and expanded. abbot did not tire of taking care of all the needs of the monastery. They acquired forest land—and thereby solved the problem of firewood for heating and wood for construction—completed the construction of an aqueduct, bought some marshland and, through drainage works, turned it into floodplain meadows, and also built a candle factory. Good wax for making candles, at low prices or sometimes donated, was supplied to the monastery by the nephew of the superior, with good-willed reverence towards the monastery. chief assistants to the superior were the treasurer Father Flavian and the clerk, Hieromonk Makarius (Strukov), who spared no effort in working for the benefit of the monastery. Father Isaac encouraged the desire of Flavian’s father to plant gardens and vegetable gardens in the monastery. The places, which used to be filled up with garbage before, were carefully cleared, fertilized and planted with fruit trees and assembled seedbeds. the activity of the hegumen concerned not only the needs of the monastery and the brethren; in his presence the pilgrims in the monastery met true fatherly care. By order of Father Isaac, a new guesthouse was constructed and the old guesthouses were improved at the holy gates. For the nuns, who came to the Elder Ambrose for advice, a separate building was constructed where they could stay for free. All visitors to the bookstore were given little icons for free and inexpensive soul-enriching literature as a memento of their visits to the monastery. monastery supported the needy, both with alms and various kinds of help. For the wanderers, poor, and needy Father Isaac built a special house of hospitality where, according to his order, about 300 people were fed every Saturday, while giving alms from 10 to 15 rubles to everyone in need. In addition, every day after the brethren’s trapeza, a free-of-charge trapeza was offered to visitors. After acquiring new land at the monastery, the timber forest was more than sufficient for the needs of the brotherhood, so the abbot offered lumber to poor peasant families to build houses free of charge. Father Ambrose was engaged in the arrangement of the Shamordino Convent, he began to leave the monastery often, and then moved entirely to Shamordino. For Father Isaac, who was accustomed to having the beloved elder always nearby and being able to quickly turn to him on any issue, it was hard to be separated from his spiritual father. But following the lead of Father Ambrose, he began to treat Shamordino as his precious child; after the death of the elder he defended the sisters and supported them in everything. Even when Vladyka Vitaly, who did not favor the Shamordino Convent, tried to hinder the help that Optina rendered to the young convent, Abbot Isaac, without fear of Vladyka’s dissatisfaction, continued to assist the sisters of the convent—he sent spiritual fathers there to nourish the sisters, and inquired of all their needs. long-term activity of Abbot Isaac for the benefit of the monastery did not go unnoticed. Repeatedly, he was recognized with various Church awards. But his unhypocritical humility and modesty never allowed him to be exalted by any distinctions. When in 1872 he was chosen to be elevated to the rank of archimandrite, he evaded this “promotion,” and only in 1885, without asking his consent, was Father Isaac made an archimandrite. the end of his life he also had to bear unjust reproach. Denunciations began to arrive to His Grace Vitaly, making it seem as if the Optina abbot, Father Isaac, because of his age, was incapable of administering the monastery. After inquiry and the unanimous confirmation of all the brethren that “their superior is exemplary and they wish to remain under his leadership until his very death,” Bishop Vitaly showed Father Isaac those written denunciations of him, promising to strictly punish those responsible. But he, with tears, asked Vladyka not to punish anyone. Spiritual Character of Archimandrite Isaac Isaac, according to recollections, gave the impression of a stern monk. He was silent, and his eyes were usually lowered in public. At first glance, those who saw the abbot were even initially afraid of his strict appearance. But his main characteristic was amazing simplicity in everything. In his daily life, he did not stand out among the brethren. He dressed like everyone else—he wore an old, worn cassock. He went to trapeza together with the brethren and never had food cooked for him separately. The furnishings of his life were ascetical. Father Isaac occupied two rooms in the superior’s apartment: one served as a bedroom, the other—a prayer room. In the bedroom there was a simple bed with a hard mattress and a desk, at which he engaged in business. It had a clock, inherited from Archimandrite Moses, with the inscription "Do not waste time." Isaac chose the best way to educate and edify the monks—by his own example. His severity towards himself amazed everyone. Father Isaac rose at midnight, fulfilled the cell rule given in the monastery and then went to Matins. The monk in charge of waking him up never found him asleep. To the early vigil he went constantly, commemorating all his relatives and the benefactors of the monastery during the Proskomedia. During the late service and after a short afternoon rest, he received visitors, was engaged in the affairs of the monastery, and at the first ring of the bell for Vespers he hurried back to the church again. He observed fasts with all rigor. On the first week of the Great Fast, even in old age, he always read the Canon of Saint Andrew of Crete. He especially liked the services of the Great Fast. Until his last days, he retained a beautiful, deep, low voice; his reading in the church was always clear and imbued the service with prayerfulness. moved involuntarily to the monastery from the skete, Father Isaac reminisced with sadness about the solitary life. When one of the novices came to him, asking him to appoint him to the skete, the superior, praising his intention, said, “This is good. God help you! The skete is a quiet haven. I myself lived in it for 16 years and would go there again and leave my superiorship; blessed are the days that I spent in the skete.” occupying the highest position in the monastery, Father Isaac could never allow himself the thought of making any decision without the blessing of his spiritual father, Elder Ambrose. It was on this foundation that the special Optina spirit was built, which made an indelible impression on all visitors to the monastery. The subordination of all the brethren—from the superior to the last novice—to an elder is the submission to God's will, revealed through the elder. Human reasoning, thoughts, and considerations in resolving issues of monastic life are thus eliminated. Father Isaac reached gracious humility can be seen from his words to the monk who asked how to conquer pride: “How does one conquer? For this, struggle and self-compulsion to humility are necessary. It does not come suddenly but with time. This is the same as shedding blood. Ask God. Gradually you will be acquainted with humility, and then it will turn into a skill.” Bright episodes have survived, of which it was manifest that the humility in the soul of Father Isaac had indeed turned into a “skill.” Once there was a burial at the monastery. Father Isaac did not reach the grave in time and made his way through the thick crowd of brethren to bid farewell to the dead. Taking one of them by the sleeve, Father Isaac wanted his help to climb on the earth piled at the grave, but he, not noticing the abbot, pushed him away strongly, so that Father Isaac almost fell down. But he was not at all disturbed. He walked away and humbly began to wait his turn. When the visitors who watched this expressed their surprise, some of the brethren remarked, “Truly, we have never seen him ever blame anyone for such actions; by occupation he is our boss, but he behaves like a brother.” Father Isaac never singled out any of the brethren, so as not to embarrass the others, but he was able to, imperceptibly for others, show attention to the weak, sick, or elderly monks, rendering them help with condescension. Isaac happened to be managing the monastery when free-thinking and disobedience to the authorities began to spread like a plague in Russian society. Those who came to the monastery were often already infected with this spiritual illness of their time. Father Isaac tried to impress upon the novices the need for a Christian to be humble and obedient. If a guilty brother sincerely repented, the abbot never remembered his guilt. But if the novice showed stubbornness, boldness, or disobedience, the abbot, without hesitating, expelled him from the community, so as not to disturb the established order or scandalize the newcomers. brethren loved their abbot very much, and this was manifested in the fact that among themselves the inmates called Father Isaac “grandfather.” Numerous testimonies of the prayerful assistance of the abbot towards his disciples have survived. Many recognized the strength and effectiveness of his words. Often the monks, coming in frustrated with him, left the “grandfather” forgetting all their sorrows. “What are our sorrows?” Father Isaac said. “We do not have sorrows, but little sorrowshkies. This is the world of sorrow: a wife, children, cares about everything. But what about us? Come on! God is provoked to wrath. It is necessary only to thank Him; we live provided with everything.” If he addressed a person with instruction, it was always deep, wise, and useful to the soul. One of the educated visitors after a conversation with Father Isaac asked, "Father, which university did you attend?" Surprised by such an unexpected question, Father Isaac told her that he had not graduated from any educational institutions. When Father Isaac told the elder about this, they both laughed heartily at this scene. Last Days and the Death of Archimandrite Isaac state of Father Isaac, even in his advanced years, heretofore distinguished by good health and good spirits, was seriously affected first by the departure of the Elder Ambrose to Shamordino and then by his death. All the years of his superiorship, he was “by the elder,” guided by his help and counsels. These events also influenced the affairs of the monastery; after the death of the Elder Ambrose there were fewer pilgrims, and the donations were reduced. Maintaining the economy of a large monastery was no longer simple. to these circumstances, the first blow of illness struck Archimandrite Isaac; it was light, though, and the sick one soon recovered. But his health thereafter deteriorated. He wished to take the tonsure into the great schema in private, which was fulfilled by his brotherly confessor, the skete abbot, Father Anatoly. In June 1895, the superior-ascetic was afflicted with a mortal disease—dysentery, and he began to noticeably weaken and prepare for the end. The brethren, seeing the state of the hegumen, were seriously worried about his illness, and the inhabitants began to come in to receive their last instructions and parting words. The elder blessed each with an icon and spoke a profitable word. When asked to indicate his successor, he answered: "The Mother of God herself will indicate to you the abbot." During the whole time of his illness, he listened to the cell rule, and two weeks before his death he began to receive daily the Communion of the holy Mysteries of Christ. He did not resort to medical means, although at the beginning of his illness, at the insistence of the brethren, he once invited a doctor from Kozelsk. was a hot summer. It was too stuffy for the sick one to lie in a cell, and he wished to be in the open air. His bed was placed in the courtyard of the his apartment, under the shade of a large tree. Both brethren and visitors flocked here to bid farewell to him. It was moving to see an ascetic surrounded by a crowd of people who each waited with a sinking heart, waiting to approach for a blessing and receive spiritual edification. His last admonition to all was the following: "Live according to your conscience and ask for help from the Queen of heaven, and everything will be fine." Many of them saying goodbye to him wept. August 20th, another blow followed, after which Father Isaac could no longer speak. He was transferred to his abbot's chambers, and the dying man expressed a desire to partake of the holy Mysteries of Christ, which was done. In this position, Father Isaac spent two more days without losing consciousness and constantly praying with a prayer rope. On August 22nd, at 8pm, he peacefully reposed in the Lord at the age of 85. next day, the body of the deceased abbot was solemnly transferred to the church. On August 24, after the celebration of Divine Liturgy, the rite of burial was performed. The body of the newly departed Archimandrite Isaac was interred in Kazan Cathedral, by the right wall behind the choir. us conclude the life of Elder Isaac with the words of Hieromonk Tryphon, pronounced in the Vvedensky Cathedral of Optina Monastery at the Panikhida service on the ninth day after the death of Archimandrite Isaac: “Behold, his life of asceticism has ended, finished is the difficult battle with the passions and desires, cleansed is the heart, the season of examinations has passed,…and now, we trust that he has flown into the heavenly abodes of light, leaving as a legacy those beginnings by which the purity of the heart and the vision of God are achieved—the cutting off of one's own will and the killing of passions by asceticism. And as long as they are firm among monks, Optina Monastery will be firm. And in their memory let them be established and strengthened in it forever. And this will be his best reward, for we believe and hope that from the height of heaven he will look at the children of his abode and rejoice and be gladdened in their spiritual progress and their search for salvation.”

Russia, Moscow, 1831-48, Divnogorsk or Rescuer Icon, 1490 D Monastery Voronezh, 1831-48 Cholera, MOG appeared
Mongol, Scythia, 1490 & 1831-48, Divnogorsk or Rescuer Icon, 1490 D Monastery Voronezh, 1831 Cholera raging, MOG appeared, to Korotoyak, C ceased, again in 1847-48 ; Divnogorsk, Wondering Heights, Chalk Clifts, Mouth of the Tikha Sosna; Divnogorsk Icon of the Mother of God "œthe Rescuer of the Drowning", Commemorated on February 5; Divnogorsk-Sicilian Icon of the Mother of God received the first part of its title from where it was enshrined when it was glorified: the Dormition monastery of Divnogorsk, in the former Ostrogozhsk district in Voronezh governance. title of “Sicilian” comes from its place of origin, since by tradition this icon at Diva (i.e. “Wondrous Heights”) was brought from Sicily by the pious monastic Elders Xenophon and Joasaph. suggest that these saints were Orthodox Greeks by birth, and that they had arrived there not earlier than the end of the fifteenth century. and Joasaph founded a monastery at a scenic spot above the River Don, near the confluence of the River Tikha Sosna [Quiet Pine River]. The place was called Wondrous Heights by those struck by the form of the chalk columns throughout the hills. is said that Xenophon and Joasaph lived in a cave (where later the church of Saint John the Forerunner was built), and that they carved out the first church in a chalk column, into which also they put the Sicilian Icon of the Mother of God which they had brought with them. Here is where they found their eternal repose. the Divnogorsk-Sicilian Icon of the Mother of God, the Theotokos is depicted sitting in the clouds. In Her right hand is a white lily blossom, and with Her left arm She supports the Divine Infant, Who sits upright upon Her knees. The Savior holds a lily blossom in His left hand, and blesses with His right hand. Around the face of the Mother of God are eight angels. The two beneath are shown on bended knee and with hands upraised in prayer. Over the head of the Theotokos is the Holy Spirit in the form of a dove. special glorification of the icon began in the year 1831, when cholera was raging. At Korotoyak, 7-8 versts from the monastery, the Most Holy Virgin appeared (as She is depicted in the Divnogorsk Icon) to a certain elderly woman, Ekaterina Kolomenska, in a dream. She commanded that Her icon be brought and a Molieben be served before it. The wonderworking icon was brought to Korotoyak, and after a Molieben before the holy icon, the cholera ceased. the intercession of the Mother of God, the city of Ostrogozhsk also was saved from cholera. The people of Korotoyak and Ostrogozhsk were also saved from cholera in 1847 and 1848 through the miraculous intercession of the Mother of God, which occurred after a church procession around these towns with the holy icon. to Tradition, the feastday of the wonderworking icon on February 5 was established already at its original habitation by Xenophon and Joasaph.

Russia, Moscow, 1832-1891, Ambrose of Optina, starets and hiroschemamonk, unfulfilled promise to become a monk, published Ladder
Russia, Moscow, 1832-1891, Ambrose of Optina, starets and hiroschemamonk, unfulfilled promise to become a monk, published Ladder in Russian, visitors all day ; Optina Monestary ; Venerable Anatole II of Optina, Commemorated on July 30; Venerable Anthony of Optina, Commemorated on August 7 ; Venerable Macarius of Optina, Commemorated September 7 ; Venerable Hilarion of Optina, Commemorated on September 18; Venerable Ambrose of Optina, Commemorated October 10 ; Ambrose of Optina Michailovich Grenkov was born Nov. 23, 1812 in the Russian province of Tambov. His parents raised him strictly and with fervent piety. Since he was of a priestly family, it was no surprise when he entered the Tambov theological seminary in 1830. He did well in his studies and was ranked among the top students. a year before graduation Alexander became seriously ill. He promised that if God healed him, he would become a monk. Although his prayer was answered, Alexander seemed to forget his promise. graduation from the seminary he took a position as tutor to the children of a certain landowner and remained with this family for a year and a half. After this he became a teacher at the local parochial school. day in 1839 Alexander and a friend visited the famous hermit Father Hilarion to ask him what they should do with their lives. Alexander was surprised when he was told to go to the monastery of Optina Pustin, where they had great need of him. In September of that same year, however, he seemed to be prepared to continue with his teaching career. night he was invited to spend a pleasant evening with some friends. His conversation was witty and brilliant, and all his jokes and puns were on the mark. Although his hosts were amused and impressed by him, Alexander was disgusted by his own frivolity. Perhaps his unfulfilled promise to become a monk weighed on his conscience. next morning he quit his job and arrived at Optina in October of 1839. After a trial period he decided to remain in the monastery and dedicate his life to God. He received the monastic tonsure in 1842, and was given the name Ambrose in honor of Saint Ambrose of Milan (December 7). knew the famous spiritual directors Elder Leonid and Elder Macarius. He the cell attendant of Elder Macarius, who undoubtedly influenced the young monk’s spiritual development. as a priest in 1845, Father Ambrose’s reverence and piety in celebrating the divine services were noticed by the other monks. His health began to decline shortly afterward, and he had to ask to be relieved of all duties. In 1846 he was so ill that the Mystery of Holy Unction was administered to him. He bore his illness without complaint and slowly regained his strength. By 1848 he was able to walk with the aid of a cane. Ambrose began to help Elder Macarius with his correspondence and in preparing the Russian edition of Saint John Climacus’s LADDER OF DIVINE ASCENT, which was published by the monastery. Father Macarius had to go to Moscow in 1852, he designated Father Ambrose to take his place until his return. Father Ambrose never gave his personal opinions when he was asked for advice, but always referred people to the writings of the Fathers. If someone did not understand the text he was given to read, Father Ambrose would explain it in simple terms. Macarius died in 1860 without naming anyone to succeed him as Elder. By divine providence, all the other possible candidates either died or were appointed as abbots of other monasteries. This left Father Ambrose as the undisputed spiritual director of the monastery. In his role as Elder, Father Ambrose had to receive many people each day to hear confessions and give advice. He used to say, “The Lord has arranged it so that I would have to talk to people all my life. Now I would be happy to remain silent, but I cannot.” average day in Saint Ambrose’s life began at 4 A.M. when his cell attendant came into his cell to read the morning Rule of prayer for him. After this he would wash and have some tea, then he would dictate replies to the many letters he received every day. Visitors would be lining up even as he was having breakfast. Sometimes he would take a break after two hours, but more often he would continue seeing people until noon when he had his lunch. lunch he would go out into the next room and greet more visitors. People would call out questions and he would give an appropriate response. He took a short rest at 3 P.M. then talked to people until the evening. At 8 P.M. he had dinner then received more visitors until 11 P.M. At that hour the evening Rule of prayer was read, and Father Ambrose begged forgiveness of the brethren whom he may have offended by thought, word, or deed. After three or four hours of sleep it would all begin again. This routine would fatigue a strong man. It is remarkable that Saint Ambrose, who was often in poor health, was able to keep it up for so many years. all over Russia, people flocked to the venerable Elder. The writer Tolstoy visited him on at least three occasions, and left impressed by the wisdom of the holy monk. Fyodor Dostoevsky came to Optina in 1878 after the death of his son Alyosha and was profoundly affected by his meeting with Saint Ambrose. The novelist used Father Ambrose as a model for Starets Zosima in The Brothers Karamazov. saint founded Shamordino convent in 1884. This convent, which was near Optina, opened its doors to women who were poor, sickly, or even blind. Most convents were very poor and had to rely on the incomes of women who had a certain personal wealth in order to remain open. Saint Ambrose made it possible for any woman who wished to become a nun to follow this path of salvation. began to decline after the death of the first abbess, Mother Sophia. Saint Ambrose went there in June 1890 to straighten out the convent’s affairs. He was unable to return to Optina due to illness, then winter made it impossible for him to travel. Father Ambrose continued to see visitors at Shamordino, even though his health continued to deteriorate in 1891. September, it was clear that he had not long to live. He fell asleep in the Lord at 11:30 A.M. on the morning of October 10 1891. Throngs of people attended his funeral and also his burial at Optina. Fathers Joseph, Anthony, Benedict, and Anatole succeeded him as Elder until the monastery was closed after the Russian Revolution. Moscow Patriarchate authorized local veneration of the Optina Elders on June 13,1996. The work of uncovering the relics of Saints Leonid, Macarius, Hilarion, Ambrose, Anatole I, Barsanuphius and Anatole II began on June 24/July 7, 1998 and was concluded the next day. However, because of the church Feasts (Nativity of Saint John the Baptist, etc.) associated with the actual dates of the uncovering of the relics, Patriarch Alexey II designated June 27/July 10 as the date for commemorating this event. The relics of the holy Elders now rest in the new church of the Vladimir Icon of the Mother of God. Optina Elders were glorified by the Moscow Patriarchate for universal veneration on August 7, 2000. Ambrose was glorified in 1988 by the Patriarchate of Moscow as part of the Millennium celebration of the Baptism of Rus. Synaxis of the Venerable Fathers of Optina, Commemorated on October 11 ; Venerable Leonid of Optina, Commemorated on October 11; Icon of the Mother of God the "Multiplier of Wheat", Commemorated October 15 ; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated November 19 ; Venerable Anatole I of Optina, Commemorated on January 25 ; Venerable Barsanuphius of Optina, Commemorated on April 1; Venerable Nectarius of Optina, Commemorated on April 29; St Gerasimus of Boldino, Commemorated on May 1; Venerable Joseph of Optina, Commemorated on May 9; Venerable Moses of Optina, Commemorated on June 16; Venerable Nikon of Optina, Commemorated on June 25;

Russia, Moscow, 1832, Saint Metrophanes, Voronezh Cathedral, incorrupt relics, monastic schema
Voronezh Annunciation Cathedral; First finding of the relics of St Metrophanes the First Bishop of Voronezh, Commemorated on August 7 Uncovering of the Relics of Saint Metrophanes, Bishop of Voronezh (1832): The memory of the deep piety and pastoral virtues of Saint Metrophanes (Macarius, in the schema) was revered at Voronezh from the time of his death (November 23, 1703). His successors, the Voronezh hierarchs, considered it their sacred duty to make annual remembrance of the first hierarch of their flock, together with his parents, the priest Basil and Maria. people of Voronezh and its environs came to the Annunciation cathedral, where memorial services were offered at his tomb. Contributing to the intense remembrance of Saint Metrophanes was also his dying request that prayers be said for him. For this purpose the saint, even during his lifetime, had built a chapel at the cathedral in honor of the holy Archangel Michael (his patron saint), and in it a special priest served the Liturgy. Although succeeding generations did not know the saint, they also revered his memory. veracity of the sainthood of the first hierarch of the Voronezh diocese was also confirmed by his incorrupt relics, attested during their repeated transfers from one temple to another. In the year 1718, Metropolitan Pachomius of Voronezh, about to begin the construction of a new cathedral, gave orders to demolish the old Annunciation cathedral. The body of Saint Metrophanes was temporarily transferred into the church of the Unburnt Bush. In 1735, the body of Saint Metrophanes was transferred into the new cathedral, during which time the incorrupt state of his relics was again observed. At the place of the burial of the saint, panikhidas were customarily served for him. 1820 it was noticed that the number of those venerating Saint Metrophanes and thronging to Voronezh, had extraordinarily increased. Grace-filled signs also increased. Archbishop Anthony II of Voronezh made repeated reports to the Holy Synod about the miracles, and he petitioned for a resolution for the glorification of the saint. The Holy Synod then prescribed that records be kept of miracles at the grave of Saint Metrophanes. In the year 1831, after seeing the incorrupt body of the saint, Archbishop Anthony together with commission members of the Holy Synod, Archbishop Eugenius of Yaroslavl and Archimandrite Hermogenes of the Moscow Savior-Androniev monastery, became convinced in the miraculous intercession of Saint Metrophanes before the Throne of God. The Holy Synod then issued its resolution adding Saint Metrophanes to the ranks of the Saints. Since then, the Russian Church celebrates the memory of the saint twice during the year: November 23, the day of his repose, and August 7, the day of his glorification. Anthony II (1827-1846) established in the Voronezh also the following feastdays in honor of Saint Metrophanes: June 4, the Feast of his namesake Saint Metrophanes, Patriarch of Constantinople; April 2, the saint’s day of consecration as bishop in 1682; and December 11, the day of the transfer of the relics of Saint Metrophanes in 1831. Metrophanes left behind a Spiritual Testament. Its original is preserved in the State Historical Museum. Upon the testament is the unique authoritative signature of the saint: “This spiritual dictate is attested to by me... Bishop Metrophanes of Voronezh.” the lower cover (inside) is an inscription from the eighteenth century: “This is the book of testament or last will of the Voronezh schemamonk Macarius, written in the God-saved city of Voronezh, in the house of His Grace the bishop and schemamonk Macarius, who reposed in the month of November on the 23rd day in the year 1703, and was buried on the 4th day of December.” the day preceding the Uncovering of the Relics of Saint Metrophanes, Archbishop Anthony of Voronezh went to church, so as to lay out the new vestments prepared for the relics. Suddenly, he felt so weak that he was barely able to go about his cell. Troubled by this, he sat and pondered and then he heard a quiet voice: “ Do not transgress my legacy.” he did not understand right away, and instead thinking about his own plans, he gathered up his strength and opened the closet where the vestments were, and there he caught sight of the monastic schema, brought shortly before this by an unknown monk who had entrusted it to him and said that it soon would be needed. this monastic schema, the hierarch then realized that the words, “Do not transgress my legacy,” was actually the will of Saint Metrophanes, that they not place upon his relics bishop’s vestments, but rather to clothe them in the schema. By this and by his extreme humility, he indicated the deep spiritual connection with his patronal saint (in schema), Saint Macarius of Unzhensk.

Russia, Moscow, 1833, Devpeteruv Icon, Husband falsely accused, wife ordered to find icon in dream, Moleben, acquitted
Russia, Mordovia, 1833, Devpeteruv Icon, Husband falsely accused, woman sees Elder in dream, orders her search cathedral for icon fPitrim's cell, and to have a Moleben served. He also showed her the Icon, done, Husband acquitted; Tambov; Devpeteruv Icon of the Mother of God, Commemorated on February 28; Icon appeared on February 29, 1392. of the oldest shrines of the Devpeteruv (Девпетерувская) Icon of the Mother of God is now located in the Nikolaev church of the village of Batyushkova, or Batatkova, Dmitrovsky district of Moscow Province. this image, the child Jesus is shown resting on the Virgin’s right shoulder; His left hand is on His Mother’s left shoulder, and her right hand is on His right shoulder. Tambov's Transfiguration Cathedral, above the tomb of St. Pitirim (July 28), there is another list of the miracles of the Devpeteruv Icon of the Mother of God. image once belonged to St. Pitirim, and before it, he offered his fervent prayers to the Lord God. Icon became especially famous in 1833 after a miracle took place. certain woman, whose husband was falsely accused of a crime and sent to prison, once saw an Elder whom she did not know in a dream. This Elder ordered her to search the cathedral for the Icon from St. Pitirim's cell, and to have a Moleben served before it. He also showed her the Icon itself. The woman found the Saint's Icon and asked for a Moleben to be served before it. Shortly afterward, her husband was acquitted and released from prison.

Russia, Moscow, 1834-1860, Aleksey Stepanovich Khomyakov, Theologian, slavofile, anti western
Moscow, 1834-1860, Theologian, Aleksey Stepanovich Khomyakov ; Icon of the Mother of God of Cyprus, Commemorated on July 9 ; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26;

Russia, Moscow, 1835 - 1894, Theophan the Recluse, writer inexpensive practical books, focused on his salvation
Russia, Moscow, 1835 - 1894, Theophan the Recluse, Tambov, Mordovia, writer inexpensive practical books, focused on his salvation, undisturbed communion w God; Kazan Church of the Vysha Monastery, Tambov, Mordovia, assumed to be in or near Tambov based on Saint Theophan's story.; St. Theophan the Recluse the Bishop of Tambov, Commemorated on January 10; Govorov, the future Saint Theophan, was born on January 10, 1815 in the village of Chernavsk in the Orlov province where his father was a priest. first, George attended a primary school at Liven, then a military school. From 1837-1841 he studied at the Kiev Theological Academy, and probably visited the Monastery of the Caves several times. In these surroundings, it was not surprising that he received the monastic tonsure while he was still a student. After graduation Hieromonk Theophan was appointed rector of Kiev’s church schools, and later became rector of the seminary in Novgorod. Before he retired from teaching, Father Theophan served as a professor and Assistant Inspector at the Petersburg Academy. Theophan was not completely happy with academic work, so he asked to be relieved of his duties. He was assigned to be a member of the Russian Mission in Jerusalem. After being raised to the rank of Archimandrite, he became Rector of Olnets Seminary. Soon he was assigned as the chief priest of the embassy church in Constantinople. Saint Theophan was eventually recalled to Russia to become rector of the Petersburg Academy, and supervisor of religious education in the capital’s secular schools. May 9, 1859 Saint Theophan was consecrated as Bishop of Tambov, where he established a diocesan school for girls. During his time in Tambov he came to love the secluded Vysha Monastery in his diocese. In 1863 he was transferred to Vladimir and remained there for three years. He also established a diocesan school for girls at Vladimir. holy bishop visited parishes throughout his diocese serving, preaching, restoring churches, and sharing the joys and sorrows of his flock. It was very difficult for Bishop Theophan to live in the world and become involved with vain worldly disputes. Many abused his trust, but he could not bring himself to chastise anyone. Instead, he left such unpleasant tasks to the Archpriest of his cathedral. was present at the uncovering of the relics of Saint Tikhon of Zadonsk in 1861, and this made a tremendous impression on him, for he had much in common with that saint. He had loved Saint Tikhon from early childhood, and always spoke about him with great enthusiasm. When Saint Tikhon was glorified as a saint on August 13, Bishop Theophan’s joy knew no bounds. 1866 his request to be relieved of his duties as Bishop of Vladimir was granted. He was appointed as Superior of the Vysha Monastery, but soon resigned from that position. He was permitted to live there and to celebrate services whenever he wished. He also received a pension of 1000 rubles. he prepared to leave his diocese, he wished to focus on his own salvation, and to concentrate on undisturbed communion with God. On July 24, 1866 he bade his diocese farewell, leaving the world for a life of reclusion, and to devote himself to writing spiritual books. Through these books, Saint Theophan has become the spiritual benefector of all Orthodox Christians. Although he sought the Kingdom of God and His righteousness (Mt. 6:33), a reputation as a writer of great significance for the whole world was also added to him. Theophan wrote many books, but received no profits from their sale. He tried to keep them as inexpensive as possible, and they quickly sold out. He wrote about topics which others before him had not fully treated, such as how to live a Christian life, how to overcome sinful habits, and how to avoid despair. He tried to explain the steps of spiritual perfection systematically, as one who had himself gone through these various steps. Some of his books include THE SPIRITUAL LIFE AND HOW TO BE ATTUNED TO IT, THE PATH TO SALVATION, and LETTERS ON THE SPIRITUAL LIFE. He also translated the PHILOKALIA in five volumes, and THE SERMONS OF ST SIMEON THE NEW THEOLOGIAN. the first six years in the monastery, Bishop Theophan attended all the services, including the early Liturgy. He stood still in church with his eyes closed so that he would not be distracted. He often celebrated Liturgy on Sundays and Feast Days. in 1872, he cut off all relationships with people (except for his confessor) and no longer left his cell to attend church. He built a small chapel in his quarters and dedicated it to the Lord’s Baptism. For ten years he served there on Sundays and Feast Days. For the last eleven years of his life he served every day by himself. Sometimes he would sing, and sometimes he kept completely silent. anyone visited him on business, Bishop Theophan would reply with as few words as possible, then immerse himself in prayer. If anyone sent him money, he would distribute it to the poor, keeping only a small portion to purchase books. he was not occupied with writing or praying, the reclusive bishop worked at carpentry or painting icons. He received from twenty to forty letters each day, and he answered all of them. He was able to discern each writer’s spiritual condition, then give detailed answers to the questions of those who were struggling for the salvation of their souls. eyesight deteriorated in his latter years, but he did not curtail his work because of it. In the evening, his cell attendant would prepare everything for the bishop to serve Liturgy the next morning. After finishing the Liturgy, Bishop Theophan would knock on the wall to signal the cell attendant to serve him tea. On days when there was no fasting, he would eat lunch at 1:00 P.M. This consisted of one egg and a glass of milk. At four o’clock he would have some tea, and then no more food that day. Theophan began to get weaker at the beginning of 1894. He was still writing on the afternoon of January 6, but when the cell attendant came to check on him at 4:30 he found that the bishop had departed to the Lord. Theophan’s body lay in the small church in his cell for three days, then three more days in the cathedral. There was no trace of corruption, however. He was laid to rest in the Kazan church of the Vysha Monastery. of Saint Theophan’s books have been translated into English, and are reliable spiritual guides for Orthodox Christians of today. Saint Theophan’s gift was the ability to present the wisdom of the Fathers in terms which modern people can understand. Since he lived close to our own time, many readers find his books “more approachable” than the earlier patristic literature. He treats the life of the soul and the life of the body as a unified whole, not as two separate elements, and reveals to people the path of salvation. Theophan the Recluse, 1835 - 1894;

Russia, Moscow, 1839-1877, Andronicus Icon placed in Kazan women's monastery near Vyshnii Volochek, Tver
Kazan women's monastery near Vyshnii Volochek, not in Wikipedia. Icon of the Mother of God of Andronicus, Commemorated on October 22 ; Andronicus Icon of the Mother of God was a family icon of the Byzantine emperor Andronicus III. In 1347 he gave the icon to the Monemvasia monastery at Morea in the Peloponnesos. From here the image was sent to Russia in 1839. In 1877 the holy icon was placed in a temple of the Kazan women’s monastery near Vyshnii Volochek. Other Feast days of this icon are May 1 and July 8.

Russia, Moscow, 1840, Cherson, Crimea, Russia, divine light from icon, wonderworking, protected Odessa C War 1853-56
Russia, Crimea, 1840, Cherson, Crimea, Russia, Cherson is the Greek Name for Korsun, divine light from icon, wonderworking, protected Odessa C War 1853-56 ; Korsun, Crimea, Korsun is the Slavic Name ; Korsun, , Cherson is the Greek name for Korsun; Icon of the Mother of God of Kasperov, Commemorated on April 5; Kasperov Icon of the Most Holy Theotokos. Tradition says that this holy icon had been brought to Cherson from Transylvania by a Serb at the end of the sixteenth century. Passing down from parent and child, the icon had come to a certain Mrs. Kasperova of Cherson in 1809. night in February of 1840 she was praying, seeking consolation in her many sorrows. Looking at the icon of the Virgin, she noticed that the features of the icon, darkened by age, had suddenly become bright. Soon the icon was glorified by many miracles, and people regarded it as wonderworking. the Crimean War (1853-1856), the icon was carried in procession through the city of Odessa, which was besieged by enemy forces. On Great and Holy Friday, the city was spared. Since that time, an Akathist has been served before the icon in the Dormition Cathedral of Odessa every Friday. icon is painted with oils on a canvas mounted on wood. The Mother of God holds Her Son on her left arm. The Child is holding a scroll. Saint John the Baptist (Janurary 7) is depicted on one border of the icon, and Saint Tatiana (January 12) on the other. These were probably the patron saints of the original owners of the icon. Kasperov Icon is commemorated on October 1, June 29, and Bright Wednesday.

Russia, Moscow, 1840, Kasperov Icon, Cherson, features became bright, wonderworking, in Crimean War it saved Odessa
Russia, 1840, Kasperov Icon, Cherson, Crimea, Russia, Cherson is the Greek Name, Korsun is the Russian Name, features suddenly became bright, many miracles, wonderworking, Crimean War (Russia against Protestants, Catholics and Moslems) in 1853-56 carried through besieged Odessa, city spared, Akathists since; Korsun, Crimea ; Icon of the Mother of God of Kasperov, Commemorated on June 29; Kasperov Icon of the Most Holy Theotokos. Tradition says that this holy icon had been brought to Cherson from Transylvania by a Serb at the end of the sixteenth century. Passing down from parent and child, the icon had come to a certain Mrs. Kasperova of Cherson in 1809. night in February of 1840 she was praying, seeking consolation in her many sorrows. at the icon of the Virgin, she noticed that the features of the icon, darkened by age, had suddenly become bright. the icon was glorified by many miracles, and people regarded it as wonderworking. the Crimean War (1853-1856), the icon was carried in procession through the city of Odessa, which was besieged by enemy forces. On Great and Holy Friday, the city was spared. Since that time, an Akathist has been served before the icon in the Dormition Cathedral of Odessa every Friday. icon is painted with oils on a canvas mounted on wood. The Mother of God holds Her Son on her left arm. The Child is holding a scroll. Saint John the Baptist (Janurary 7) is depicted on one side of the icon, and Saint Tatiana (January 12) on the other. These were probably the patron saints of the original owners of the icon. Kasperov Icon is commemorated on October 1, June 29, and Bright Wednesday.

Russia, Moscow, 1841, Stromyn village, now Church of the Domition
Moscow, 1841, Stromyn village, now Church of the Domition; “Stromynâ€ Cyprus Icon became famous in 1841. An eighteen-year-old girl from Stromyn, a village not far from Moscow, was close to death from an illness. In a dream she saw the Cyprus Icon standing over the entrance to the church, and a voice came from the icon: “Take me into your home and have the priest serve a Molieben with the Blessing of Water, and you will be cured.â€ sick girl was brought to the church and finally located the icon after a long search. The girl obeyed the command of the Most Holy Theotokos, and after the Molieben she felt strong enough to carry the icon back to the church herself. Shortly thereafter, she was completely healed. The “Stromynâ€ Cyprus Icon continued to work miracles of healing, which the rector of the church reported to the holy Metropolitan Philaret of Moscow (November 19). Icon of the Mother of God of Cyprus, Commemorated on July 9 ; Icon of the Mother of God of Cyprus, Commemorated on February 19;

Russia, Moscow, 1843, Surety of sinners Icon, Orlov, Perm (Vyatka River 2), I am surety for my son entrusted me to hear them
Mongol, Perm, 1843, œthe Surety of sinners Icon, Orlov, Perm (Vyatka River 2), I am surety for my son entrusted me to hear them; Orlov; Icon of the Mother of God "œthe Surety of sinners" of Odrino, Orlov, Commemorated on March 7 ; Icon of the Mother of God Surety of Sinners is known by this name because of the inscription on the icon: I am the Surety of sinners for My Son Who has entrusted Me to hear them, and those who bring Me the joy of hearing them will receive eternal joy through Me. The Mother of God embraces Her Child, Who holds Her right hand with both His hands so that Her thumb is in His right hand, and Her small finger in His left hand. This is the gesture of one who gives surety for another. we do not know when or by whom the icon was originally painted, it is believed that the basis of the icon is to be found in the Akathist to the Protection of the Most Holy Theotokos: Rejoice, You Who offer Your hands in surety for us to God. icon was first glorified by miracles at the Saint Nicholas Odrino men’s monastery of the former Orlov gubernia in the mid-nineteenth century (the Assuage My Sorrows Icon commemorated on October 9 is also from this monastery). The Surety of Sinners icon of the Mother of God was in an old chapel beyond the monastery gates, and stood between two other ancient icons. Because it was so faded and covered with dust, it was impossible to read the inscription. 1843 it was revealed to many of the people in dreams that the icon was endowed with miraculous power. They solemnly brought the icon into the church. Believers began to flock to it to pray for the healing of their sorrows and sicknesses. The first to receive healing was a crippled child, whose mother prayed fervently before the icon in 1844. The icon was glorified during a cholera epidemic, when many people fell deathly ill, and were restored to health after praying before the icon. large stone church with three altars was built at the monastery in honor of the wonderworking icon. Surety of Sinners Icon is also commemorated on May 29 and on Thursday of the week of All Saints. Icon of the Mother of God "œthe Surety of sinners", Commemorated on May 29; Icon of the Mother of God “Surety of Sinners” is known by this name because of the inscription on the icon: “I am the Surety of sinners for My Son Who has entrusted Me to hear them, and those who bring Me the joy of hearing them will receive eternal joy through Me.” The Mother of God embraces Her Child, Who holds Her right hand with both His hands so that Her thumb is in His right hand, and Her small finger in His left hand. This is the gesture of one who gives surety for another. we do not know when or by whom the icon was originally painted, it is believed that the basis of the icon is to be found in the Akathist to the Protection of the Most Holy Theotokos: “Rejoice, You Who offer Your hands in surety for us to God.” icon was first glorified by miracles at the Saint Nicholas Odrino men’s monastery of the former Orlov gubernia in the mid-nineteenth century (The “Assuage My Sorrows Icon” commemorated on October 9 is also from this monastery). The “Surety of Sinners” icon of the Mother of God was in an old chapel beyond the monastery gates, and stood between two other ancient icons. Because it was so faded and covered with dust, it was impossible to read the inscription. 1843 it was revealed to many of the people in dreams that the icon was endowed with miraculous power. They solemnly brought the icon into the church. Believers began to flock to it to pray for the healing of their sorrows and sicknesses. The first to receive healing was a crippled child, whose mother prayed fervently before the icon in 1844. The icon was glorified during a cholera epidemic, when many people fell deathly ill, and were restored to health after praying before the icon. large stone church with three altars was built at the monastery in honor of the wonderworking icon. 1848, through the zeal of Lt. Col. Demetrius Boncheskul, a copy of the wonderworking image was made and placed in his home. Soon it began to exude a healing myrrh, which was given to many so they might recover their health after grievous illnesses. Boncheskul donated this wonderworking copy to the church of Saint Nicholas at Khamovniki in Moscow, where a chapel was built in honor of the icon. “Surety of Sinners” Icon is also commemorated on March 7 and on Thursday of the week of All Saints.

Russia, Moscow, 1844-1907, Hierarch Alexander, Bishop of Guria and Samegrelo, broadened Theological institutions
Georgia, 1844-1907, Hierarch Alexander, Bishop of Guria and Samegrelo; Abkhazeti Region, A disputed territory on the eastern coast of the Black Sea and the south-western flank of the Caucasus ; Hierarch Alexander, Bishop of Guria and Samegrelo, Commemorated on October 27 ; holy hierarch Alexander (Alexi Okropiridze in the world) was born in 1824, in the village of Disevi in the Gori district, to the family of the village priest. Growing up around the church, he received his primary education at Gori Theological School and later continued his education at Tbilisi Seminary. completed his course of study at the seminary in 1845, he was tonsured a monk at the Tbilisi Monastery of the Transfiguration and given the new name Alexander. From Tbilisi the young monk Alexander traveled to the theological academy in Kazan to continue his studies. He graduated with honors and returned to his homeland. Hieromonk Alexander taught the Holy Scriptures, Latin, moral theology, and archaeology at Tbilisi Seminary until July 27, 1851. at the order of the Holy Synod, he was appointed dean of the theological school in Abkhazeti on September 21, 1851. He was also entrusted with overseeing monastic life in the Abkhazeti diocese and with supervising the instruction at Kutaisi Theological School. considered a broadening of the network of theological institutions most essential to the strengthening of the Christian Faith in his country. From the very beginning of his labors in Abkhazeti, he exerted an enormous amount of effort to improve the Ilori Theological School in Ochamchire. At first Alexander was active as a pedagogue, then from February 29, 1856, as an archimandrite, and from March 4, 1862, as a bishop. He was as beloved throughout all of Georgian society as he was by the local population, and many called him the “Second Apostle to Abkhazeti.” ’s pastoral activity coincided with a difficult period in Georgian history. The divine services were no longer being celebrated in the Georgian language, and as a result many of the people began to drift away from the Church. Many Georgian churches and monasteries, considered cultural and academic centers from ancient times, were deserted. this time Georgia had been incorporated into the Russian Empire, and the tsarist government had initiated a policy of forced Russification.) The Georgian language was no longer being taught in schools, and the poorest families could not afford to educate their children. learned and erudite Bishop Alexander considered the revival of spiritual life and learning, firmly rooted in the national consciousness, the principal means by which to reinvigorate the national spirit and encourage cultural advance. ’s efforts on behalf of the revival of the churches and monasteries in Abkhazeti are, among his many labors, most worthy of note. Through his efforts alone two churches were restored in Sokhumi. Outside of Abkhazeti, Alexander renewed the magnificent monasteries of Shio-Mgvime, Zedazeni, Davit-Gareji, and Shemokmedi. He restored Jvari Church, Svetitskhoveli Cathedral, Disevi Church, and many other churches in Guria-Samegrelo, Atchara, and Imereti. He devoted special attention to the Shio-Mgvime Monastery and the surrounding area, which had been devastated by that time. to Saint Alexander’s generous financial contributions, a diocesan school for women was founded in Tbilisi in 1878. his initiative and personal contributions, a great number of spiritual and historical books, textbooks and collections of sacred hymns were published. Not a single God-pleasing project was undertaken without Alexander’s support. Alexander spent the remainder of his days at the Shio-Mgvime Monastery, which he himself had restored. Only once—on September 9, 1907, the day his spiritual son Saint Ilia the Righteous was buried— did he step outside the monastery walls. The eighty-three year-old Alexander outlived the great son of Georgia by two months and fell asleep in the Lord on October 27 of the same year. Saint Alexander is buried at Shio-Mgvime Monastery.

Russia, Moscow, 1846, First opening of the relics of St Tikhon of Zadonsk, Sythia, Mongol Lands (Don River 5), incorrupt Relics
Zadonsk;Zadonsk Monestary; First opening of the relics of St Tikhon of Zadonsk, Commemorated on May 14; incorrupt relics of Saint Tikhon of Zadonsk were first uncovered in May 1846, during the construction of the new cathedral at Zadonsk. They were found beneath the altar of the old church. Tikhon is also commemorated on August 13.

Russia, Moscow, 1848-1910, Tolstoy, Writer, Rousseau admirer, Anarchist, Pacifist, nonviolent resist, Henry George
Russia, Moscow, 1848-1910, Writer Leo Tolstoy; Lev Nikolayevich Tolstoy[note 1] (9 September, [O.S. 28 August] 1828 - 20 November, [O.S. 7 November] 1910), usually referred to in English as Leo Tolstoy, a Russian writer who is regarded as one of the greatest authors of all time.[3] He received nominations for the Nobel Prize in Literature every year from 1902 to 1906 and for the Nobel Peace Prize in 1901, 1902, and 1909. That he never won is a major controversy.[4][5][6][7] to an aristocratic Russian family in 1828,[3] Tolstoy is best known for the novels War and Peace (1869) and Anna Karenina (1878),[8] often cited as pinnacles of realist fiction.[3] first achieved literary acclaim in his twenties with his semi-autobiographical trilogy, Childhood, Boyhood, and Youth (1852–1856), and Sevastopol Sketches (1855), based upon his experiences in the Crimean War. fiction includes dozens of short stories and several novellas such as The Death of Ivan Ilyich (1886), Family Happiness (1859), and Hadji Murad (1912). He also wrote plays and numerous philosophical essays. the 1870s, Tolstoy experienced a profound moral crisis, followed by what he regarded as an equally profound spiritual awakening, as outlined in his non-fiction work A Confession (1882). literal interpretation of the ethical teachings of Jesus, centering on the Sermon on the Mount, caused him to become a fervent Christian anarchist and pacifist.[3] ideas on nonviolent resistance, expressed in such works as The Kingdom of God Is Within You (1894), had a profound impact on such pivotal 20th-century figures as Mahatma Gandhi[9] and Martin Luther King Jr.[10] also became a dedicated advocate of Georgism, the economic philosophy of Henry George, which he incorporated into his writing, particularly Resurrection (1899). ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26;

Russia, Moscow, 1849-1908, John of Kronstadt Island, mass confessions, miracles, charitable work, anti-semite, anti-communist
Russia, Moscow, 1849-1908, John of Kronstadt Island, St Petersburg, mass confessions, miracles, charitable work, anti-semite, anti-communist; of Kronstadt (31 October [O.S. 19 October] 1829[a] - 2 January 1909 [O.S. 20 December 1908]) was a Russian Orthodox archpriest and a member of the Most Holy Synod of the Russian Orthodox Church. was known for his mass confessions, numerous miracles, charitable work but also for his monarchistic, chauvinistic, antisemitic and anti-communist views.[1][2][3][4][5][6][7][8][9][10] is a saint of the Eastern Orthodox Church and is known with the epithet "Righteous". Kronstadt Island (Kotlin Island, St Petersburg); Kronshtadtsky District; Repose of St John of Kronstadt, Commemorated December 20 ; John of Kronstadt was born in the village of Sura in Archangel province on October 19, 1829, and was called John in honor of Saint John of Rila (August 18). His parents were very poor but were very devoted to the Church. Even though he was poor, as a young boy John learned to feel compassion for others in their misfortune. His neighbors frequently asked him to pray for them, as they noticed this special grace-endowed gift in him. When John was ten, his parents were able to raise some money and send him to the local school which was attached to the church. At first, the boy had an extremely difficult time with his studies. He worked for days on end, but still failed to keep up. about his life he once recalled an evening when everyone had already gone to bed. “I could not sleep, and I still failed to understand anything I was taught. I still read poorly and could not remember anything I was told. I became so depressed I fell to my knees and began to pray. I don’t know whether I had spent a long time in that position or not, but suddenly something shook my whole being. It was as if a veil had fallen from my eyes, and my mind had been opened, and I remembered clearly my teacher of that day and his lesson. I also recalled the topic and the examples he had given. I felt so light and joyous inside.â€ After this experience he did so well he became one of the first in his class to be chosen to go to seminary, and after seminary to the Theological Academy in Saint Petersburg (a great honor at that time). his studies, John thought about the importance of forgiveness, meekness, and love, and came to believe that these were the very center and power of Christianity, and that only one path—the path of humble love—leads to God and the triumph of His righteousness. He also thought a great deal about the Savior’s death on the Cross at Golgotha, and pitied those who did not know Jesus Christ. He wished to preach to them about His death and Resurrection. He dreamed about becoming a missionary to distant China, but saw that there was a great deal of work for a genuine pastor of Christ’s flock both in his own city and the surrounding towns. John graduated from the Academy he met Elizabeth Nesvitsky who lived in the town of Kronstadt. They dated, he proposed, and they were married. After his studies, John still desired to learn more about his faith and his Church. was in this frame of mind that he prepared to be a priest and to enter public ministry. He was ordained a deacon on December 10, 1855, and then priest on December 12. He was assigned to Saint Andrew’s Cathedral in the city of Kronstadt. He said, “I made myself a rule to be as sincere as possible in my work, and of strictly watching myself and my inner life.â€ John wanted most of all to earn the love of the people in his care, because only a loving attitude could provide the firm support and help he needed as he faced the difficult work of the priesthood. His constant thought was how he would come before the Last Judgment and have to give an account, not only for his own deeds, but also the deeds of his flock, for whose education and salvation he was responsible. To him no one was a stranger; everyone who came to him for help became a friend and relative. He would tell people “The Church is the best heavenly friend of every sincere Christian.â€ He conducted divine services daily and offered the prayers of the faithful. He called all who rarely receive Holy Communion to prepare themselves and live their lives in a Christian way so that they could receive more often. Listening to Father John, many people changed their lifestyle, repented sincerely, and joyfully received Holy Communion on a regular basis. that time the government exiled murderers, thieves and other criminals to Kronstadt. Life was horrible for the exiles. Even children of exiles would become thieves and criminals. He would go to their dugouts, hovels and shacks to visit with them. Not satisfied with staying for five or ten minutes to administer some rite and then leave, Father John believed he was coming to visit a priceless soul, his brothers and sisters. He would stay for hours, talking, encouraging, comforting, crying, and rejoicing together with them. the beginning he also concerned himself with the material needs of the poor. He would shop for food, go to the pharmacy for prescriptions, to the doctor for help, many times giving the poor his last few coins. The inhabitants of Kronstadt would see him returning home barefoot and without his cassock. Often parishioners would bring shoes to his wife, saying to her, “Your husband has given away his shoes to someone, and will come home barefoot.â€ He would also write articles for the newspaper exhorting the people of Kronstadt to “support the poor morally and materially.â€ These appeals touched the hearts of many and Father John organized many charitable efforts. Realizing that his individual charity was insufficient for aiding the needy, he founded the Orthodox Christian House Parish Trusteeship of Saint Andrew the First-Called. This brotherhood coordinated many charitable efforts throughout the city and helped many needy people. 1857, he began teaching in the local city schools. He would tell people, “If children cannot listen to the Gospel, it is only because it is taught like any other subject, with boredom and indifference. Such teaching defeats the purpose of the Gospel. It fails because it forces students only to read words and memorize them instead of making them live in their lives.â€ To Father John there were no incapable students. He taught in such a way that poor pupils as well as good ones were able to understand. His attention was aimed not so much at forcing students to memorize as to fill their souls with the joy of living according to Christian values, sharing with them the holy thoughts which filled his soul. speaking to other priests about their vocation he would say, “You are a representative of the faith of the Church, O priest; you are a representative of Christ the Lord Himself. You should be a model of meekness, purity, courage, perseverance, patience, and lofty spirit. You are doing the work of God and must not let anything discourage you.â€ John has performed more miracles than almost any other saint, with the possible exception of Saint Nicholas. Through his prayers he healed the sick, gave hope to the hopeless, and brought sinners to repentance. John labored endlessly in his work for the Lord preaching, teaching, and helping those in need. Having spent his entire life serving God and His people, Father John fell ill and died on December 20, 1908. Almost immediately, people from near and far began to make pilgrimages to the monastery where he was buried. Even today millions of Orthodox Christians in Russia and around the world pray to him to intercede for them as he had always done from his childhood. John was glorified by the Russian Orthodox Church on June 8, 1990. Feasts & Saints Glorification of St John of Kronstadt, Commemorated on June 8 ; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26;

Russia, Moscow, 1853-1856, Crimean War, Orthodox East v Ottomans and West (Catholics and Protestants)
Crimean War (1853-1856); FLORENCE NIGHTINGALE, NURSE, RENEWER OF SOCIETY (12 AUGUST 1910); Icon of the Mother of God of Gerbovets, Commemorated on October 1 ; Icon of the Mother of God of Kasperov, Commemorated on June 29;

Russia, Moscow, 1853-1856, Russo-Turkish War, Crimean War, R defeat by Eng, Ger, Fr and Turks
Moscow, 1853-1856, Russo-Turkish War of 1853-56, Crimean War; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19;

Russia, Moscow, 1854, Socola Icon, Jassy, Moldovia, Romania, remarkable miracle of shedding tears, many people saw it
Romania, 1854, Socola Icon, Jassy, Moldovia, Romania, remarkable miracle of shedding tears, many people saw it, Crimean War Moldovia occupied by Austrian troups, verified tears, to Russia and War and Peace, forcasted difficult times for Church, Socola destroyed, moved to Iasi; Socola Monastery, Jassy, Moldovia, Romania, 1562; Icon of the Mother of God “Socola”, Commemorated on February 1; Socola Icon of the Mother of God was in the church of the Transfiguration in the Orthodox Theological Seminary at the Socola Monastery in Romania. In February 1854, it became famous for the remarkable miracle of shedding tears. the Divine Liturgy on February 1, 1854, a frightened member of the clerical staff went to Hieromonk Isaiah, the ecclesiarch, and said that he had seen tears on the Icon of the Most Holy Theotokos. Several of those serving ran to the church. There they all witnessed tears running down from the eyes of the Mother of God. Bishop Philaret Skriban, the rector of the seminary, removed the Icon of the Mother of God from its frame, and carefully examined it. Believing that it may have been sprinkled with holy water for the Feast of Saint Tryphon, the bishop wiped away the tears with a towel, and put the Icon back in its place. Then, after ordering everyone to leave the church, he looked all around the church, and then locked it. hours later, the seminary professors and students went into the church with the rector for Vespers, and all were amazed to see the same miraculous flow of tears from the eyes of the Theotokos depicted on the Icon. Bishop Philaret served a Moleben and Akathist to the Mother of God. Soon, all of Romania learned of this miraculous event, and people from all parts of the country began to arrive at the Socola Monastery to venerate the newly-revealed Weeping Icon of the Theotokos. tears sometimes flowed every day; and sometimes they appeared two, three, or four days apart. As a result, many people were able to see the actual miracle of weeping first hand, and bear witness to it. who did not see the actual miracle were convinced that a genuine miracle had taken place because they observed traces of the dried tears on the surface of the Icon. the Crimean War (1854-1856), the Principality of Moldavia was occupied by Austrian troops. Paar, the commanding officer of the Austrian army, heard about the Socola Icon and ordered a staff officer to investigate the reported miracle and to give a report of his results. The Colonel went to the monastery and examined the Icon, which was not weeping at the time. Finding nothing unusual, he returned the Icon to its frame. Taking a lighted candle, he looked carefully at the face of the Virgin. Suddenly, two small shining tears formed in the eyes of the Mother of God, and the tears began to flow. The officer recoiled in terror, and exclaimed, “It is weeping! This is a great miracle! Fathers, pray unto God!” Colonel reported what had transpired to his commanding officer. His description of the miraculous flow of tears from the Icon is of unquestionable importance, for he had come to Socola Monastery with no faith that such a miracle was possible. When he left, however, he was convinced that it was an indisputable fact. His was not the only evidence that a true miracle had taken place. There were many other eyewitness accounts, including accounts by individuals whose sincerity there would be no reason to question. of the weeping Socola Icon also spread to Russia, and some people believe that the weeping icon mentioned in Tolstoy’s “War and Peace“ (Book 5, Ch. 11) may have been based on this Icon. account provided by Bishop Melchizedek Stefanescu of Romania deserves particular attention. He was one of the first to witness this miracle, when he was a professor in the seminary at Socola Monastery. Reminiscing 35 years later about seeing tears flow from the eyes of the Mother of God, the Elder recalled how he had speculated about the reason for its tears. He knew that in times past there had also been such Icons, which wept from time to time, and that such events always presaged difficult trials for Christ’s Church and for the homeland. supported the Elder’s conclusion. Soon after the miraculous appearance of the tears, the Moldavian Principalities were subjected to severe trials. Socola Monastery also suffered great hardship. It was as important to Romanians as St. Sergius Lavra is to the Russian people. ’s great religious and educational center was destroyed. The seminary was moved to Iași, and the local instructors and monastics were dispersed. Thus, where the glorious historical seminary had stood, serving for almost a century as a center of religious education, there remained only a small elementary school. When the Seminary moved from Socola to Iași in 1886, the icon was transferred to the new Metropolitan Cathedral in Iași. name Socola probably came from a Slavic source, from the word socola, or “hawk” (perhaps because there were many hawks near the monastery).

Russia, Moscow, 1854, Kasperov Icon becomes war hero
Russia, Crimea, 1840, Kasperov Icon becomes war hero; Icon of the Mother of God of Kasperov, Commemorated on April 5; the Crimean War (1853-1856), the icon was carried in procession through the city of Odessa, which was besieged by enemy forces. On Great and Holy Friday, the city was spared. Since that time, an Akathist has been served before the icon in the Dormition Cathedral of Odessa every Friday.

Russia, Moscow, 1855-1881, Alexander II, Emperor, Serf Lib in 1861, reformer, but killed by serfs, Alaska
Moscow, 1855-1881, Alexander II, Emperor of Russia ; II (29 April 1818 - 13 March 1881)[a] was the Emperor of Russia, King of Poland and Grand Duke of Finland from 2 March 1855 until his assassination.[1] most significant reform as emperor was emancipation of Russia's serfs in 1861, for which he is known as Alexander the Liberator. tsar was responsible for other reforms, including reorganizing the judicial system, setting up elected local judges, abolishing corporal punishment,[2] promoting local self-government through the zemstvo system, imposing universal military service, ending some privileges of the nobility, and promoting university education. After an assassination attempt in 1866, Alexander adopted a somewhat more reactionary stance until his death.[3] pivoted towards foreign policy and sold Alaska to the United States in 1867, fearing the remote colony would fall into British hands if there was another war.[4] He sought peace, moved away from bellicose France when Napoleon III fell in 1871, and in 1872 joined with Germany and Austria in the League of the Three Emperors that stabilized the European situation. Despite his otherwise pacifist foreign policy, he fought a brief war with the Ottoman Empire in 1877–78, pursued further expansion into Siberia and the Caucasus, and conquered Turkestan. Although disappointed by the results of the Congress of Berlin in 1878, Alexander abided by that agreement. his greatest domestic challenges was an uprising in Poland in 1863, to which he responded by stripping that land of its separate constitution and incorporating it directly into Russia. was proposing additional parliamentary reforms to counter the rise of nascent revolutionary and anarchistic movements when he was assassinated in 1881.[5] Martyr Ilia Chavchavadze of Georgia, Commemorated on July 20; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26; First finding of the relics of St Metrophanes the First Bishop of Voronezh, Commemorated on August 7; Venerable Anthony of Optina, Commemorated on August 7 ; Tikon of Zadonsk, Commemorated August 13 ; Icon of the Mother of God of Lesna, Commemorated on September 14; Venerable Hilarion of Optina, Commemorated September 18 ; Icon of the Mother of God of Gerbovets, Commemorated on October 1 ; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated on October 6; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Venerable Ambrose of Optina, Commemorated on October 10; Icon of the Mother of God the "œMultiplier of Wheat"Â, Commemorated on October 15; Icon of the Mother of God of Andronicus, Commemorated on October 22; Hierarch Alexander, Bishop of Guria and Samegrelo, Commemorated on October 27; St Nectarius Kephalas the Metropolitan of Pentapolis, Commemorated on November 9; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19; Icon of the Mother of God "œSeraphim-Ponetaevka"Â, Commemorated on November 27; Repose of St John of Kronstadt, Commemorated on December 20; St Theophan the Recluse the Bishop of Tambov, Commemorated on January 10; Venerable Antipas of Valaam Monastery, Commemorated on January 10; St Euthymius the Confessor, Commemorated on January 20 ; St George (John) of Georgia, Commemorated on January 21 ; St Gabriel, Bishop of Imereti, Commemorated on January 25; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated on January 25; Venerable Anatole I of Optina, Commemorated on January 25; Icon of the Mother of God "œSokolsky"Â, Commemorated on February 1; St Hilarion the Georgian, the New, Commemorated on February 14; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Repose of St Raphael the Bishop of Brooklyn, Commemorated on February 27; Icon of the Mother of God of "the Uncut Mount"Â, Commemorated on March 24; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas. Commemorated on March 31; Venerable Barsanuphius of Optina, Commemorated on April 1; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); St Callinicus of Cernica the Bishop of Rimnicului in Romania, Commemorated on April 11; Venerable Nectarius of Optina, Commemorated on April 29; Venerable Nectarius of Optina, Commemorated on April 29; Glorification of St John of Kronstadt, Commemorated on June 8 ; Venerable Moses of Optina, Commemorated on June 16;

Russia, Moscow, 1855-1900, Meletios, Siberian Missionary Bishop, Translator, Muslim converter gRelics, Great Story
Russia, Ryazan, 1855-1900, Meletios, Bishop of Ryazan (Oka River 9), 35 yrs missionary in Eastern Siberia before Ryazan, Buryats, Tungus, and Yakuts, 1896 Bishop Ryazan, c missionary w, from Viatka D, b 1835, PKid, father died, destitute, but top student, but attracted to solitude, wanted acceptance as monk (tonsure) but appointed teacher, 1858 Kazan Academy, 1859 finally tonsured as Melitos, 1859 Deacon, 1862 tPosolsk M at Baikal by Synod directive, Baptism of many natives, building of churches, establishing villages (most of them were nomadic or semi-nomadic), 1862 Priesthood, 1873 friend Archbishop Benjamin t Irkutsk mission, 1874 tArchimandrite otNilov Hermitage itSayansk Mountains, important translation work at Kazan till 1875, 1888-1896 Bishop of Ikursk &Misionary territories East LBaikal, 1896 Bisho oRyazan, Writer, Converted Moslems Ryazan; Saint Meletios, Bishop of Ryazan, Commemorated on January 14; Meletios, one of the last preachers of the Holy Gospel to the people of Siberia with all the self-denial of a true missionary, reposed on January 14, 1900. spent nearly thirty-five years of ascetic labors in eastern Siberia, spreading the light of Christ among the native Buryats, Tungus, and Yakuts. 1896, he was consecrated as Bishop of Ryazan, where he continued his missionary work until the last days of his truly ascetical life. Meletios (Michael Koz’mich Yakimov in the world) was from the Viatka Diocese, and he was born on October 29, 1835, the son of a village priest. His father died when Michael was just a year old, leaving his wife to take care of the children in great poverty. the family’s destitution and Michael’s poor health, he successfully completed his primary and secondary schooling, and as one of the best students in the seminary, he was able to continue his education at the Academy. then, his soul was attracted to solitude. graduating from seminary, Michael spoke to the rector, Archimandrite Ambrose, the Igoumen of the Dormition Monastery, asking to be accepted into the monastery, and to be tonsured. request was not fully granted, however. He was received into the monastery, but was not tonsured. Here, he fulfilled the obediences of preaching and working in the library. Later, he was appointed as a teacher of Church History and Church singing in the primary school in Viatka. later, he was asked to supervise the students who lived in the monastery. He remained in the humble position of a young novice for a year. August of 1858 he entered the Kazan Academy, and on February 1, 1859 he was tonsured with the name Meletios in honor of Saint Meletios of Antioch (February 12). On March 16, he was ordained to the diaconate by Bishop Νikόdēmos. a Synodal ukaz, he was sent to the Posol’sk Monastery of the Savior at Lake Baikal in the Diocese of Irkutsk (southeastern Siberia). arrived at the monastery on June 23, 1862 and began his beneficial work among the Buryats at once. resulted in the Baptism of many natives, the building of churches, and establishing villages for the newly-baptized (most of them were nomadic or semi-nomadic). In December of that same year, Deacon Meletios was ordained to the holy priesthood. this time Father Meletios became the close friend of Vicar Bishop Benjamin of Selengin (later Archbishop of Irkutsk), and this friendship endured for the rest of their lives. Meletios’s work took him from place to place on the very borders of Mongolia. did not remain there long, however. On August 30, 1873 Archbishop Benjamin placed him in charge of the Irkutsk mission, on February 2, 1874 he was elevated to the rank of Archimandrite of the Nilov Hermitage in the Sayansk Mountains. that time, his missionary work expanded a great deal, and even more so when he went to Kazan to learn the methods for translating Christian books into the native languages. his stay outside the mission, he visited his family in Viatka Province, visiting his mother and his brother, who was a priest in the village of Verkhovskoy, Nolinsky district, and made a pilgrimage in Moscow and Kiev. lived in Kazan until May 1875. his relationship with Professor Nicholas I. Il’minsky (1822-1891) and his assistants had great significance for the Saint’s future missionary work. the work of translating Christian teachings into spoken Buryat, Father Meletios was helped by the Buryat Jacob Chistokhin, his cell attendant (later a missionary of the Tunkinsky Territory). first book in the Buryat language was published at Kazan: “Teaching the newly-baptized about the Holy Christian Faith” (Поучение к новокрещёным о святой христианской вере). was a very important step, which led to the success of the work of evangelizing the natives during the five years that Archimandrite Meletios was in charge of the mission, and 11,000 natives were baptized. labors increased after his consecration as Vicar Bishop of the Irkutsk Diocese (1888-1896), and he was appointed to oversee the missionary territory east of Lake Baikal. regional city of Chita (Чита) became the center from which the missionary bishop went all around Lake Baikal, in 1881 (which was the 200th anniversary of the founding of the Trans-Baikal mission by the missionaries Theodosios and Makarios). went around preaching the Word of God throughout Trans-Baikal, enlightening his flock and shaping the churchly and secular lives of the newly- baptized in order to integrate them into the permanent Russian population. Meletios founded the Church Brotherhood of Saints Cyril and Methodios, and of Saint Innocent of Irkutsk in Chita, in order to reinforce the spread of Christianity in his flock. did everything possible to strengthen his spiritual children by starting church schools. result of these measures while he was the head of the Eastern Baikal Mission was the conversion of some 4000 natives to Christianity from shamanism, and Lamaites.1 July 5, 1889 he was appointed Bishop of Yakutsk and arrived there on September 16. Diocese of Yakutsk previously had a worthy missionary bishop named Dionysios, who later became Bishop of Ufa. He may certainly be called the Apostle to the Yakuts. the first year in his new Diocese, Saint Meletios employed the methods he had learned from experience in his new territory. year he would inspect different sections of his vast Diocese. Although there were no roads, he covered tens of thousands of miles in one trip. built churches, and found generous donors for this purpose. his journeys he consecrated many of these churches himself, and organized church schools for them. the end of 1889, there were 77 churches in his Diocese, and 118 chapels. 1895, there were nine stone churches, 214 wooden churches, chapels, and houses of prayer. Later, the number of churches and schools increased. looking for ways to support the schools, Bishop Meletios requested and obtained an annual allowance of 6000 rubles, paid to him by the Department of Revenue. 1892, he organized the Church Brotherhood of Christ the Savior. was another aspect to his missionary work at Yakutsk, he was the first person to reduce and help to eradicate leprosy among his flock. 1890 there was an article in the Yakutsk Diocesan Journal # 17, entitled “Leprosy in the Vilyusk Region.” The following year, Miss Marsden, who was an English nurse, came to the region, and worked very hard to help those who were sick. Meletios was so energetic in his efforts to help her that he received a letter of thanks from the Anglican Archbishop of Canterbury. to say, his flock was most grateful to him for this. Therefore, when he left to go to the Diocese of Riazan, his farewell was exceptionally warm. Seldom has a bishop received such a farewell. October 14, 1896 he was named Bishop of Ryazan and Zaraysk. On November 27, he left Yakutsk and arrived in Ryazan on February 17, 1897. was no wonder that his flock at Riazan awaited their new Archpastor with great enthusiasm and expectation, since they knew of his past life of asceticism and missionary activity, and they were not disappointed in their expectations. This kindly hierarch, who demanded much of himself, yet was condescending to the weakness of others, was an excellent preacher and a true missionary. He left behind a vast legacy of good deeds which caused him to be remembered by the people of Ryazan. Also in 1897, he was made an honorary member of the Kazan Theological Academy. missionary activities in Siberia had a profound influence on his labors in his new Diocese. In the Diocese of Ryazan there were many Old Ritualists, and even Moslems. Bishop Meletios revived the mission to the Mohammedans, he also wrote a great deal. He published many of his sermons, missionary notes, and reports about the Eastern Baikal and Irkutsk missions. He also contributed many historical articles to various Orthodox journals, all for the sake of his missionary work, and not for personal gain. All of his articles came from his apostolic spirit and his character, which were revealed in all the places where he labored for the glory of God. his thirty-five years of missionary work, he was known as the “Apostle to the Yakuts, and Enlightener of the Gentiles in Siberia and Asia.” Meletios reposed on January 14, 1900, and was buried in the Cathedral of the Ryazan Kremlin. Saint Meletios was included in the Synaxis of the Siberian Saints in 1983. Lord Himself decided to glorify the relics of His saint: almost a hundred years after his repose his holy relics were found on June 18, 1998 in the Cathedral of the Archangel Michael of the Ryazan Kremlin, on the eve of the celebration of the Synaxis of the Ryazan Saints and the Synaxis of the Siberian Saints, and the eve of the celebration of the 800th anniversary of the Ryazan Diocese. On September 18, 1998, his relics were transferred to Ryazan’s Trinity Monastery. the course of 35 years of work in this field, he was called “The Apostle of the Yakuts and the Enlightener of the Pagans in Siberia and Asia.“ These were natives from southeastern Siberia, in the area near Tibet, who acknowledged the spiritual authority of the Dalai Lama.

Russia, Moscow, 1855-1908, John of Kronstadt, convict exiles, t gospel purposel, joy of living C values, m miracles t Nick
Russia, St Petersburg, 1855-1908, John of Kronstadt Island, St Petersburg, poor, difficult time to keep up in studies, prayer, veil lifted, remembered clearly, first in class, forgiveness, meekness, love, center of C, one path, C death and resurrection, m to china, m girl f Kronstadt, deacon 1855, account for deeds of his flock, daily devine services, murders etc exiled to K, hovels, stay for hours, material needs, Brotherhood for Charity, taught purpose of Gospel, joy of living C values, more miracles than Nick; Kronstadt Island (Kotlin Island, St Petersburg); Kronshtadtsky District; Repose of St John of Kronstadt, Commemorated December 20 ; John of Kronstadt was born in the village of Sura in Archangel province on October 19, 1829, and was called John in honor of Saint John of Rila (August 18). parents were very poor but were very devoted to the Church. Even though he was poor, as a young boy John learned to feel compassion for others in their misfortune. neighbors frequently asked him to pray for them, as they noticed this special grace-endowed gift in him. John was ten, his parents were able to raise some money and send him to the local school which was attached to the church. first, the boy had an extremely difficult time with his studies. He worked for days on end, but still failed to keep up. about his life he once recalled an evening when everyone had already gone to bed. “I could not sleep, and I still failed to understand anything I was taught. I still read poorly and could not remember anything I was told. I became so depressed I fell to my knees and began to pray. don’t know whether I had spent a long time in that position or not, but suddenly something shook my whole being. was as if a veil had fallen from my eyes, and my mind had been opened, and I remembered clearly my teacher of that day and his lesson. I also recalled the topic and the examples he had given. I felt so light and joyous inside.” After this experience he did so well he became one of the first in his class to be chosen to go to seminary, and after seminary to the Theological Academy in Saint Petersburg (a great honor at that time). his studies, John thought about the importance of forgiveness, meekness, and love, and came to believe that these were the very center and power of Christianity, and that only one path—the path of humble love—leads to God and the triumph of His righteousness. also thought a great deal about the Savior’s death on the Cross at Golgotha, and pitied those who did not know Jesus Christ. He wished to preach to them about His death and Resurrection. He dreamed about becoming a missionary to distant China, but saw that there was a great deal of work for a genuine pastor of Christ’s flock both in his own city and the surrounding towns. John graduated from the Academy he met Elizabeth Nesvitsky who lived in the town of Kronstadt. They dated, he proposed, and they were married. After his studies, John still desired to learn more about his faith and his Church. was in this frame of mind that he prepared to be a priest and to enter public ministry. He was ordained a deacon on December 10, 1855, and then priest on December 12. He was assigned to Saint Andrew’s Cathedral in the city of Kronstadt. He said, “I made myself a rule to be as sincere as possible in my work, and of strictly watching myself and my inner life.” John wanted most of all to earn the love of the people in his care, because only a loving attitude could provide the firm support and help he needed as he faced the difficult work of the priesthood. His constant thought was how he would come before the Last Judgment and have to give an account, not only for his own deeds, but also the deeds of his flock, for whose education and salvation he was responsible. him no one was a stranger; everyone who came to him for help became a friend and relative. He would tell people “The Church is the best heavenly friend of every sincere Christian.” conducted divine services daily and offered the prayers of the faithful. He called all who rarely receive Holy Communion to prepare themselves and live their lives in a Christian way so that they could receive more often. Listening to Father John, many people changed their lifestyle, repented sincerely, and joyfully received Holy Communion on a regular basis. that time the government exiled murderers, thieves and other criminals to Kronstadt. Life was horrible for the exiles. Even children of exiles would become thieves and criminals. He would go to their dugouts, hovels and shacks to visit with them. Not satisfied with staying for five or ten minutes to administer some rite and then leave, Father John believed he was coming to visit a priceless soul, his brothers and sisters. He would stay for hours, talking, encouraging, comforting, crying, and rejoicing together with them. the beginning he also concerned himself with the material needs of the poor. He would shop for food, go to the pharmacy for prescriptions, to the doctor for help, many times giving the poor his last few coins. The inhabitants of Kronstadt would see him returning home barefoot and without his cassock. Often parishioners would bring shoes to his wife, saying to her, “Your husband has given away his shoes to someone, and will come home barefoot.” He would also write articles for the newspaper exhorting the people of Kronstadt to “support the poor morally and materially.” appeals touched the hearts of many and Father John organized many charitable efforts. Realizing that his individual charity was insufficient for aiding the needy, he founded the Orthodox Christian House Parish Trusteeship of Saint Andrew the First-Called. This brotherhood coordinated many charitable efforts throughout the city and helped many needy people. 1857, he began teaching in the local city schools. He would tell people, “If children cannot listen to the Gospel, it is only because it is taught like any other subject, with bov 1`redom and indifference. Such teaching defeats the purpose of the Gospel. It fails because it forces students only to read words and memorize them instead of making them live in their lives.” To Father John there were no incapable students. He taught in such a way that poor pupils as well as good ones were able to understand. His attention was aimed not so much at forcing students to memorize as to fill their souls with the joy of living according to Christian values, sharing with them the holy thoughts which filled his soul. speaking to other priests about their vocation he would say, “You are a representative of the faith of the Church, O priest; you are a representative of Christ the Lord Himself. You should be a model of meekness, purity, courage, perseverance, patience, and lofty spirit. You are doing the work of God and must not let anything discourage you.” John has performed more miracles than almost any other saint, with the possible exception of Saint Nicholas. Through his prayers he healed the sick, gave hope to the hopeless, and brought sinners to repentance. John labored endlessly in his work for the Lord preaching, teaching, and helping those in need. Having spent his entire life serving God and His people, Father John fell ill and died on December 20, 1908. Almost immediately, people from near and far began to make pilgrimages to the monastery where he was buried. Even today millions of Orthodox Christians in Russia and around the world pray to him to intercede for them as he had always done from his childhood. John was glorified by the Russian Orthodox Church on June 8, 1990.

Russia, Moscow, 1857-1911, St Joseph (Litovkin) of Optina, Ambrose' assistant, also head of Shamordino C and Optima M
Kaluga's St Joseph (Litovkin) of Optina, 1857-1911; Venerable Joseph of Optina, Commemorated on May 9; Joseph of Optina was born on November 2, 1837 in the village of Gorodishcha in the province of Kharkov. His name in the world was John Litovkin, and his parents Euthymius and Maria were simple but pious people. They were generous to the poor, and often lent money to those in need even when there seemed little chance that it would be repaid. Euthymius also loved to receive monks who came to his door collecting alms for their monasteries. Invariably, he would give each one five rubles for the needs of the monastery. Litovkins had six children, and they often read to them from spiritual books, especially from the Lives of the Saints. The second of their three sons (the future Saint Joseph) was baptized with the name John in honor of Saint John the Merciful (November 12). Instead of providing them with earthly wealth, the couple endowed their children with heavenly treasures, raising them in piety, obedience, and in the fear of God. learned to read even before he started school, taught by his older sister Alexandra at home. He was a sickly child, nearsighted and hard of hearing in one ear. He also met with various accidents. Once he was knocked down by another child and bit off the tip of his own tongue. Another time he was scalded with boiling water. In spite of all this, he was a happy and affectionate child. His father knew there was something special about John, and others also believed that God’s special favor was upon the boy. he was only four, John’s beloved father died, and his mother had to raise the children herself. he was eight, John was playing with some friends, and suddenly froze on the spot. He raised his arms and his head toward the sky, then fell down unconscious. They carried him home and put him to bed. When he awoke, they asked him what had happened. He told them that he had seen the Queen of Heaven in the air. “What makes you think you saw the Queen?” they asked. “Because she had a crown with a cross,” he replied. that time on, the boy became more quiet and thoughtful, and started to avoid children’s games. Soon after this, the family moved into a new home. There was a great fire in the village, and John prayed that the Mother of God would protect their house from the flames. The Livotkin home was spared, even though everything around it was burned. 1848, their mother died during an outbreak of cholera. John was only eleven at the time. His older brother Simeon and his sister Anna were both married before their mother passed away, and his sister Alexandra had gone to the Borisovsk monastery in Kursk Province to become a nun. Simeon became the head of the family, although his drinking problem made him rather unreliable. Simeon took care of John for a while, and their younger brother Peter went to live with Anna. Simeon decided to leave home, and so John was placed in the care of various people, including a tavern keeper and a grocer. to endure conditions in the homes of such people, John went to live with a cousin who was a deacon in Novocherkassk. He ate nothing on his journey, for he was ashamed to beg, and people did not offer him any food on their own. When he arrived at the church where his cousin served, John sat down outside and waited for the Liturgy to end. Two women with rolls passed by and took pity upon him. One of them gave him a warm roll, which the boy regarded as manna from heaven. stayed with his cousin for a brief time, then moved on to other places, taking various jobs to support himself. Later in life he was asked whether he had ever had a girlfriend when he was living in the world. He shook his head and said, “Since I was nearsighted, I couldn’t really see anyone at a distance, and I was too shy to approach anyone up close.” living in the world John was often unhappy, and he found consolation in prayer and in church services. One day he received a letter from his sister, Mother Leonida, suggesting that he enter the skete at Optina, which was blessed with experienced Elders. Then the desire to leave the world and embrace the monastic life began to grow within him. that John was planning to make a pilgrimage to the Kiev Caves, the man for whom he was working offered him his daughter in marriage. Years later Father Joseph would say, “It’s always that way. As soon as one begins to think of following the path to salvation, obstacles and temptations begin to appear.” his employer’s permission, John started out for Kiev. On the way, he stopped to visit his parents’ graves and the place where he had spent a happy childhood. He stayed briefly at the Dormition Monastery in Kharkov’s Holy Mountains, but he did not wish to remain there. Finally he went to the Borisovsk Women’s Hermitage to visit his sister, Mother Leonida. She had spoken to Saint Macarius of Optina (September 7) of her concern for John. He told her not to worry, because John would become a monk. Leonida’s Eldress, Schemanun Alypia, overheard some of their conversation and said to John, “Forget about Kiev. Go to the Elders at Optina.” Mother Leonida gave him a look indicating that John should obey. traveled to Optina with some nuns of the women’s monastery at Belev, driving the cart for them. Saint Macarius had already departed to the Lord in 1860, and was succeeded as Elder by his disciple, Saint Ambrose (October 10). Knowing of John’s monastic inclinations, the nuns jokingly introduced him as “Brother John.” Saint Ambrose replied solemnly, “This Brother John will prove useful to us, and to you.” March 1, 1861 John found himself standing before the Elder Ambrose, telling him of his life, and asking for a blessing to go to Kiev. Father Ambrose told him to remain at Optina, forseeing the blessings he would bring to Optina, and to the women’s monasteries which were under the guidance of the Optina Elders. Taking Saint Ambrose’s words as an indication of God’s will, John murmured, “May it be blessed.” like all new novices, was given an obedience in the kitchen. He was assigned to help the cook in the skete. From the very start, John demonstrated perfect obedience and humility. Life in the monastery was everything he had hoped it would be, and he was glad to leave the tumult of the world behind. June the Superior of the Skete, Father Paphnutius, asked John if he would like to move in with the Elder Ambrose as his cell-attendant. The next day he moved to the Elder’s quarters, where he remained for the next fifty years. As happy as he was to be near the Elder, he was disturbed by the constant flow of visitors. He felt that there was no time to pray or go to church, and began to have misgivings. He was tempted by the thought that perhaps he would be better off in Kiev or on Mount Athos, and did not notice that Father Ambrose had entered the cell. Suddenly he felt a hand on his shoulder and heard the Elder say, “Brother John, it’s better here than it is on Athos. Stay with us.” realized that his thoughts had been sent by the Enemy of our salvation, and he fell down at Father Ambrose’s feet in repentance. April 15, 1872 he was tonsured as a rassophore (wearer of the rassa), then on June 16, 1872 he was tonsured as a monk, receiving the name Joseph in honor of Saint Joseph the Hymnographer (April 4). He was unexpectedly ordained as a deacon in 1877 in a way which demonstrated that God was directing the course of his life. December 7 (Father Ambrose’s nameday), Igumen Isaac served Liturgy in the skete church. Later, he visited Father Ambrose to offer his congratulations, and the cell-attendants Father Joseph and Father Michael served them tea. The Superior asked Father Ambrose about a monk whom he proposed to recommend for ordination to the diaconate. The Elder said that the time was not right for that particular monk, recommending someone else instead. Noticing Father Joseph standing nearby with a tray, Father Isaac smiled and said, “Well Father, you don’t want my candidate, and I don’t want yours. Let’s ordain Father Joseph.” it was that Father Joseph was sent to Kaluga, where he was ordained by Bishop Gregory on December 9. It was customary at Optina that a newly-ordained deacon or priest would serve every day for forty days. Father Joseph’s health did not permit him to fulfill the forty days, however. He developed an inflammation on his right side, and he nearly died. Joseph’s life continued as it had before, but with more responsibilities. He had no cell of his own, but continued to sleep in the reception room, which the Elder used each day until almost 11 P.M. Father Ambrose frequently tested his cell-attendant in order to give him the opportunity to acquire patience and humility, following the instructions of Saint John of the Ladder (Book 4, paragraphs 27 and 28). Ambrose built the Shamordino Convent about eight miles from Optina, and on October 1, 1884 Bishop Vladimir of Kaluga came for its opening. At the Liturgy that day, Father Joseph was ordained as a priest and from that day forward the nuns regarded him as their priest, and he became the spiritual director of the convent after the repose of Father Ambrose. Joseph now became the Elder’s senior cell-attendant, and tried to protect him and also to placate the visitors who grumbled about having to wait for so long to see Father Ambrose. In spite of his duties, Father Joseph found time to read spiritual books. He particularly loved the PHILOKALIA and the writings of the Fathers. In these books he found spiritual wisdom, which he shared with those who came to him for advice. Joseph’s inner life was known only to God, but his advice to others indicates that he practiced unceasing prayer of the heart. Forseeing that Father Joseph would serve as Elder after him, Father Ambrose blessed some people to start going to Father Joseph for their spiritual needs. Joseph attended Saint Ambrose for thirty years, until the Elder’s death on October 10, 1891. Father Ambrose prepared Father Joseph for eldership, teaching him by word and by example. He would also refer some visitors to Father Joseph for advice. There was such oneness of mind between them that when people would ask Father Joseph about something and then ask Father Ambrose about the same thing, they would receive the very same answer. Joseph’s health was not good, and he was susceptible to colds in winter. In February 1888 he became very ill and took to his bed, and he received the Mystey of Holy Unction. The doctor recommended that he be moved to the infirmary for treatment, but Father Joseph did not wish to leave Father Ambrose. The Superior of the skete insisted on the transfer, however. The ride to the monastery in a sleigh during cold weather only made his illness worse. Joseph was tonsured into the schema (the highest level of monasticism) during the Liturgy on February 14. The next day, prayers for the Departure of the Soul were read for him, and people came to bid him farewell. A novice, sitting behind a screen, heard Father Joseph praying aloud. Peering through a slit in the screen, he saw Father Joseph gazing at an icon of Christ and lifting up his hands. This novice went to the infirmary later and heard someone behind the screen say, “Be patient, my dear one, only a little remains.” He looked behind the screen, but saw no one there except Father Joseph. Later, Father Ambrose told people that Father Joseph had seen the Mother of God during his illness. Though he had been quite near death, he got well. his recovery, Father Joseph began to hear confessions on a regular basis, since this was becoming too difficult for Father Ambrose. He blessed people to go to Father Joseph “not just once, but always.” the summer of 1888, Father Ambrose blessed Father Joseph to go on a pilgrimage to Kiev. After nearly thirty years, he was able to fulfill his desire to visit the holy places of Kiev. On his way back to Optina, he stopped to visit his sister Mother Leonida at Borisovsk. Ambrose usually spent three weeks during the summer at the Shamordino Convent, accompanied by Father Joseph. In June of 1890 Father Joseph began to prepare for the journey, but Father Ambrose said, “I’m not taking you this time, you’re needed here.” He ordered Father Joseph to move into his cell and to transfer a large “Surety of Sinners” Icon (March 7 and May 29) into the reception room. Father Joseph had a premonition that Father Ambrose would never return. he missed the Elder, Father Joseph resigned himself to the situation. He did go to Shamordino once a month to visit Father Ambrose, however. In the absence of Father Ambrose, many monks who confessed to him began to go to Father Joseph. During the Nativity Fast Father Ambrose started sending his spiritual children at Shamordino to confess to Father Joseph as well. This was difficult for the nuns, who were used to Father Ambrose. Even when he heard a nun’s confession himself, Father Ambrose would send her to Father Joseph for the prayers of absolution. In this manner, he indicated that he was entrusting his spiritual children to no one but Father Joseph. September 1891 Father Ambrose became ill, but no one thought it was serious. On October 8, he was so critical that they sent for Father Joseph. That evening the service of Holy Unction was performed, and the next morning Father Joseph gave Father Ambrose Communion for the last time. Saint Ambrose reposed on the morning of October 10, and no one grieved more than Father Joseph. Even in his sorrow, however, he comforted and consoled others. any outside influence or pressure, the monks of Optina began coming to Father Joseph just as they had come to Father Ambrose. When the nuns of Shamordino asked to whom they should go for spiritual direction, Father Isaac told them, “At Optina all we have Father Joseph as our common Elder, and he must be yours as well.” the next twenty years, Saint Joseph received visitors, gave spiritual counsel to those who asked for his advice, and even performed miracles of healing for the afflicted. Out of humility, Father Joseph never said anything on his own authority, but quoted the words of Father Ambrose, or gave examples from his life. He spoke very little, and then only to answer a question which had been put to him. Some laymen, and even some of the monks, were annoyed with him because he did not say more. monk had the thought that since Father Joseph was filled with spiritual wisdom and was so familiar with the writings of the Fathers, he could have said many beneficial things to people. The Elder explained this to him, quoting Saint Peter of Damascus, who said that one should not say anything helpful unless asked by the brethren, because then the resulting benefit would come from their free choice. Even concerning something which might be useful for salvation, the ancient Fathers would not speak without being asked, considering unsolicited advice as idle talk (Vol. 3 of the English PHILOKALIA, p. 186). greatest care was for the Shamordino Convent, which remained unfinished, and for the spiritual welfare of its nuns. The Superior of the convent now turned to Father Joseph to consult him about everything related to the life of the convent, and would do nothing without his blessing. He went there twice a year, during the Apostles’ Fast, and during the Dormition Fast, to hear the confessions of the sisters. In the winter, they would visit him at Optina for Confession. Soon he was obliged to give up traveling to Shamordino because of his health. Joseph was officially appointed as confessor for the Optina brotherhood near the end of 1893 when Father Anatole became ill and could not fulfill this duty. Many of the monks had already been confessing to Father Joseph, but now they all came to him. January 25, 1894 Saint Anatole, the head of the skete, fell asleep in the Lord. Archimandrite Isaac and the bretheren unanimously chose Father Joseph to succeed Father Anatole as Superior of the skete. Although he never sought this honor, Father Joseph accepted his election with all humility. He discharged his duties, not by issuing orders, but with paternal love and humility. Superior, he could have chosen to serve only on major Feast Days when the priests concelebrated, and designated one of the priests of the skete to serve on other days. He often served as a simple monk, however, with only one deacon to assist him. the last years of his life, Father Joseph grew weaker and was often ill. In May of 1905 he felt that he lacked the strength to carry out his duties, and he asked to retire as Superior of the skete. He also had to give up hearing the confessions of visitors, since this exhausted him. His spiritual children were saddened by his decision, but the monks and nuns continued to come to him with their spiritual wounds and afflictions. 1911 Father Joseph was weak and ill, but began to feel somewhat better during Great Lent. He was unusually joyful during Holy Week, which led some to believe that he had had some sort of vision. On April 11, the third day of Pascha, Father Joseph developed a fever and stopped seeing visitors. The following week, a doctor diagnosed him with maleria, declaring that there was no hope for recovery. April 20 the wonderworking Icon “of the Sign” was brought to his cell and a molieben was served. In the afternoon, the Kazan Icon and the rassa of Saint Seraphim were brought to him. Two days later, he requested that the skete brotherhood be permitted to come to him so that he could bid them farewell and ask their forgiveness. Then he asked that the Shamordino nuns also be allowed to come. Joseph stopped taking food from April 28 on, nourishing himself only with the Holy Mysteries of Christ. Up until the time of his death, he was conscious and lucid, answering questions and dictating replies to letters. On May 8 he felt a little better, then became weak again. On the morning of May 9 he received Holy Communion, then at four in the afternoon he received some people for a final blessing. evening the Elder lay resting on his bed with his eyes closed, and his face shone with an unearthly radiance. At 10:45 he drew his last breath and departed to the Lord with a smile on his face. the body was prepared for burial, panikhidas were served one after another for the departed Elder. The saint appeared to some of the brethren in dreams both that night and on subsequent days. body was placed in a coffin at six o’clock the next morning and was carried to the skete church. Following the Liturgy, a panikhida was served, then the casket was brought to the monastery church of Saint Mary of Egypt. The monks began taking turns serving panikhidas for Father Joseph until his burial. miracles took place on the day Saint Joseph was laid to rest at the feet of Father Ambrose. Even today, he continues to intercede with God and to work miracles for those who entreat him with faith. Joseph became a great Elder because first he had been a great disciple. He was obedient to his Elder Father Ambrose in all things, and never contradicted him. Because he renounced his own will, refrained from judging others, and reproached himself for his own sins, Father Joseph acquired humility and the grace of God. He also obtained from the Lord the discernment to recognize every sort of spiritual illness, and how to treat it. Moscow Patriarchate authorized local veneration of the Optina Elders on June 13,1996. The work of uncovering the relics of Saints Leonid, Macarius, Hilarion, Ambrose, Anatole I, Barsanuphius and Anatole II began on June 24/July 7, 1998 and was concluded the next day. However, because of the church Feasts (Nativity of Saint John the Baptist, etc.) associated with the actual dates of the uncovering of the relics, Patriarch Alexey II designated June 27/July 10 as the date for commemorating this event. The relics of the holy Elders now rest in the new church of the Vladimir Icon of the Mother of God. Optina Elders were glorified by the Moscow Patriarchate for universal veneration on August 7, 2000.

Russia, Moscow, 1861-1912, Saint, Nicholas of Japan
Japan Saint, 1861-1912, Nicholas of Japan; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16;

Russia, Moscow, 1868-1879, St Innocent, Moscow Metropolitan & Aleut Enlightener, Apostle to t Americas, m more
Russia, Siberia, 1817-1879, St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Irkutsk, Siberia (Angara River 1, Lake Baikal, Trans-Siberian Road 14), early age mastery studies, from 1823 45 yrs missionary, 10,000 baptized, endless travels, geography, ethnography, linguistics, Aleut alphabet & grammar for catechism, Gospel & prayers, indication of way into heaven, 1840 became monk Innocent and Bishop, 1850 archbishop, 1868 Metropolitan of Moscow, organized missionary service, 1870 Japanese Spiritual Mission, Moscow Spiritual Academy; Irkutsk; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated on October 6 ; Innocent, Metropolitan of Moscow, Enlightener of the Aleuts and Apostle to America (in the world John Popov-Veniaminov), born on August 26, 1797 in the village of Anginsk in the Irkutsk diocese, into the family of a sacristan. boy mastered his studies at an early age and by age seven, he was reading the Epistle in church. 1806 they sent him to the Irkutsk seminary. 1814, the new rector thought it proper to change the surnames of some of the students. John Popov received the surname Veniaminov in honor of the deceased Archbishop Benjamin of Irkutsk (+ July 8, 1814). May 13, 1817 he was ordained deacon for the Irkutsk Annunciation church, and on May 18, 1821, he was ordained priest. missionary service of the future Apostle of America and Siberia began with the year 1823. John spent 45 years laboring for the enlightenment of the peoples of Kamchatka, the Aleutian Islands, North America, Yakutsk, the Khabarov frontier, his apostolic exploit in severe conditions and at great risks to life. Innocent baptized ten thousand people, and built churches, beside which he founded schools and he himself taught the fundamentals of the Christian life. knowledge of various crafts and arts aided him in his work. John was a remarkable preacher. During the celebration of the Liturgy, memorial services and the all-night Vigil, he incessantly guided his flock. his time of endless travels, Father John studied the languages, customs and habits of the peoples, among whom he preached. work in geography, ethnography and linguistics received worldwide acclaim. composed an alphabet and grammar for the Aleut language and translated the Catechism, the Gospel and many prayers into that language. of the finest of his works was the Indication of the Way into the Kingdom of Heaven (1833), translated into the various languages of the peoples of Siberia and appearing in more than 40 editions. to the toil of Father John, the Yakut people in 1859 first heard the Word of God and divine services in their own native language. November 29, 1840, after the death of his wife, Father John was tonsured a monk with the name Innocent by Saint Philaret, the Metropolitan of Moscow, in honor of Saint Innocent of Irkutsk. December 15, Archimandrite Innocent was consecrated Bishop of Kamchatka, the Kurile and Aleutian Islands. April 21, 1850 Bishop Innocent was elevated to the rank of archbishop. the Providence of God on January 5, 1868, Saint Innocent succeeded Metropolitan Philaret on the Moscow cathedra. the Holy Synod, Metropolitan Innocent consolidated the secular missionary efforts of the Russian Church (already in 1839 he had proposed a project for improving the organization of missionary service). the care of Metropolitan Innocent a Missionary Society was created, the Protection monastery was reorganized for missionary work. 1870 the Japanese Orthodox Spiritual Mission headed by Archimandrite Nicholas Kasatkin [afterwards Saint Nicholas of Japan, (February 3)] was set up, with whom Saint Innocent had shared much of his own spiritual experience. guidance by Saint Innocent of the Moscow diocese was also fruitful, his efforts, the church of the Protection of the Most Holy Theotokos was built up into the Moscow Spiritual Academy. Innocent fell asleep in the Lord on March 31, 1879, on Holy Saturday, was buried at the Holy Spirit Church of the Trinity-Saint Sergius Lavra. October 6, 1977, Saint Innocent was glorified by the Russian Orthodox Church. memory is celebrated three times during the year: on March 31, the day of his blessed repose, on October 5 (Synaxis of the Moscow Hierarchs), and on October 6, the day of his glorification.

Russia, Moscow, 1869, Sept 1, first of many Chernigov-Gethsemane Icon Healings, Complete cripple Thekla Adrianova of Tula
Gethsemane skete; Icon of the Mother of God œChernigov-Gethsemane, Commemorated on September 1; Chernigov-Gethsemane Icon of the Mother of God is a copy of the famed Ilyin-Chernigov Icon of the Mother of God (April 16), which was to be found at the Trinity-Ilyin monastery near Chernigov on Mount Boldina, and where in the eleventh century Saint Anthony of the Kiev Caves struggled in asceticism. Demetrius of Rostov described the miracles of this icon in his book THE BEDEWED FLEECE. He wrote in conclusion: “The end of the booklet, but not of the miracles of the Most Holy Theotokos, for who can count them?” The grace-bearing power of this icon is manifest also in its copies. Chernigov-Gethsemane Icon of the Mother of God was painted in the mid-eighteenth century and was passed on to the Trinity Sergiev Lavra in 1852 by Alexandra Grigorievna Philippova, who piously kept it for a quarter century. (This icon was given to her by the priest John Alekseev, who received it in turn from one of the monks of the Trinity Sergiev Lavra.) the advice of the head of the Lavra, Archimandrite Anthony (+ May 1, 1877), the icon was placed in the newly-consecrated cave church named for Saint Michael, Leader of the Heavenly Hosts, which was consecrated on October 27, 1851 by Saint Philaret, Metropolitan of Moscow (November 19), who assumed an active role in the building of the Gethsemane skete. this manner, the icon took in the currents of grace of all the history of the Russian Church, it acquired the blessing of Saint Anthony of the Caves, of Saint Sergius of Radonezh and of his parents Saints Cyril and Maria (September 28), and finally, of the ascetics of the nineteenth century. These spiritual connections providentially come forth through the Chernigov-Gethsemane Icon of the Mother of God. is remarkable that the first miracle of this icon was witnessed on the day of the Church New Year, September 1, 1869, when the twenty-eight-year-old peasant of Tula governance, Thekla Adrianova, was healed, after being completely crippled for nine years. at the hostel by the caves, and then at the Lavra during the celebration of the Repose of Saint Sergius (September 25), Thekla recovered completely. Saint Innocent the Metropolitan of Moscow (October 6 and March 31), learned of the miracle from his daughter the nun Polyxeni, treasurer of the Borisov wilderness monastery. On the feast of Saint Sergius, he himself met with Thekla and asked her about the details of the healing. On September 26, 1869 Saint Innocent arrived at the Gethsemane skete and gave the blessing for a Molieben to be served before the glorified icon, while he himself prayed with tears. September 26 three healings had occurred already, and a whole series of miracles in November of that same year. The fame of the icon of the Mother of God spread with unusual swiftness. Exhausted by suffering and sickness, thirsting for bodily and spiritual healing, people from every class of society came with firm faith to the wonderworking icon, and the mercy of God did not forsake them. the beginning of the twentieth century, more than 100 miracles had been recorded. By its great esteem the icon benefited the ascetics of the Gethsemane skete: the schemamonk Philip (+ May 18, 1868), the founder of the cave monastery, and his three sons, the hieroschemamonks Ignatius (+ 1900), Porphyrius (+ 1905 ?) and Basil (+ April 1, 1915). They preserved accounts of the deep love, which the hieromonk Elder Isidore (+ February 3, 1908) displayed for the Chernigov-Gethsemane Icon. initial celebration of the icon was established on April 16, on the day when Ilyin-Cherigov icon was celebrated. Later, it was transferred to September 1, the day of its glorification. At the present time there are copies of the Chernigov-Gethsemane icon at Trinity-Sergiev Lavra. They are found in the temple of Saint Sergius, in the monastery trapeza, and in the portico of the Trinity cathedral, painted by Elders of the Gethsemane skete and the Zosimov wilderness monastery.

Russia, Moscow, 1875-1918, Hieromartyr Kirion II, Archbishop, historian, writer for Gegogian Autocephaly
Georgia, 1875-1918, Hieromartyr Kirion II, from Nikozi in the Gori district, Ananuri P School, Gori T School, Tiblisi Seminary, 1880 Kiev T Academy, A Dean Odesssa T Seminary, 1883-1886 education Gori, Telavi, Kutaisi, Tiblisi, 1886 supervisor Georgian Monasteries & Society for Renewal of Christianity, directed the parochial schools, established libraries and rare book collections within them, and published articles on the history of the Georgian Church, folklore and literature under the pseudonyms Iverieli, Sadzagelov, and Liakhveli, 1886 Monk&Abbot of Kvabtakhevi, collected manuscripts, 1898 Bishop of Alaverdi, fought Armenian Monophysites church confiscation, 1901 Bishop of Gori, contested abolition G Autocephaly so Govt. frequently reassigned him to different parts Russian Empire, 1903 Cherson, 1904 Orel, 1905 Ilia helped w autocephaly commission b rejected, 1906 Sokhumi, restored churches monasteries, 1907 Ilia killed, repression increased, 1908 accused, arrested, no longer Bishop, worldwide response, 1915 restored Bishop, Archbishop of Polotsk &Vitebsk WRussia, 1917 returned to Georgia w honor, Catholicos-Patriarch All Georgia, 1918 Autocephaly, and murdered Nikozi in the Gori district; Hieromartyr Kirion II, Catholicos-Patriarch of All Georgia, Commemorated on March 12; holy Hieromartyr Kirion II (known in the world as George Sadzaglishvili) was born in 1855 in the village of Nikozi in the Gori district. His father was a priest. enrolled at the parochial school in Ananuri, then at the theological school in Gori, and finally at Tbilisi Seminary. 1880 he graduated from the Kiev Theological Academy and was appointed assistant dean of the Odessa Theological Seminary. 1883 to 1886 Saint Kirion was active in the educational life of Gori, Telavi, Kutaisi, and Tbilisi. 1886 he was appointed supervisor of the Georgian monasteries and dean of the schools of the Society for the Renewal of Christianity in the Caucasus. directed the parochial schools, established libraries and rare book collections within them, and published articles on the history of the Georgian Church, folklore and literature under the pseudonyms Iverieli, Sadzagelov, and Liakhveli (the Liakhvi River flows through his native region of Shida [Inner] Kartli, the central part of eastern Georgia). 1886 God’s chosen, George, was tonsured a monk with the name Kirion, and he was enthroned as abbot of Kvabtakhevi Monastery. Kirion continued his scholarly pursuits and intensified his spiritual labors. collected folklore and ethnographic materials and studied artifacts from ancient Georgian churches. generously donated the reliquaries and rare manuscripts he found to the antiquities collections at the Church Museum of Tbilisi and the Society for the Propagation of Literacy among the Georgians. 1898 Kirion published a description of the historical monuments of Liakhvi Gorge. His publication is an important resource for scholars and historians, since most of the monuments he describes were toppled by Georgia’s ideological and national enemies in subsequent years. (Kirion would later join the Moscow Archaeological Society.) August of 1898 Archimandrite Kirion was consecrated bishop of Alaverdi. Kirion began at once to rebuild Alaverdi Church, and he offered his own resources for this momentous task. the same time, he began to study the ancient artifacts of Kakheti and Hereti in eastern Georgia. the manuscripts he turned over to the Church Museum of Tbilisi was a Holy Gospel from the year 1098, unknown to scholars until that time. Kirion was a tireless researcher, with a broad range of scholarly interests. his pen belong more than forty monographs on various themes relating to the history of the Georgian Church and Christian culture in Georgia. He compiled a short terminological dictionary of the ancient Georgian language and, with the linguist Grigol Qipshidze, a History of Georgian Philology. fought the appropriation of Georgian churches by the Armenian Monophysites. He sent a detailed memorandum to the Russian exarch in Georgia demanding that the confiscated Orthodox churches be returned. 1901 Kirion was installed as bishop of Gori. By that time it had become clear to the Georgian exarchate that the educated and progressive clergymen were endorsing the holy hierarch Kirion and contesting the abolition of the autocephaly of the Georgian Church. But the government found a way out of this “dangerous situation” by frequently reassigning Saint Kirion to serve in different parts of the Russian Empire: in 1903 he was reassigned to Cherson, in 1904 to Orel, and in 1906 to Sokhumi. Sokhumi Saint Kirion exerted every effort to restore and revive the historical Georgian churches and monasteries, though he would soon be reassigned to the Kovno diocese. 1905, at the demand of Georgia’s intelligentsia (under the leadership of Saint Ilia the Righteous), the regime formed an extraordinary commission to formally consider the question of the autocephaly of the Georgian Church. Kirion delivered two lectures to the commission: one on the reasons behind Georgia’s struggle for the restoration of an autocephalous Church, and the other on the role of nationality in the life of the Church. commission rejected the Georgian claims to autocephaly and subjected the leaders of the movement to harsh repression. 1907 Saint Ilia the Righteous was killed, and the government forbade Saint Kirion to travel to Georgia to pay his last respects. Kirion managed only to send a letter of condolence to Saint Ilia’s loved ones. the months that followed, the regime tightened down even more severely on Saint Kirion. 1908 he was accused of conspiring in the murder of Exarch Nikon, deprived of the rank of bishop, and arrested. treacherous deed roused the indignation not only of the Georgian people but of the faithful of Russia as well. the democratic forces in Europe founded a society for the protection of the rights of Bishop Kirion and gathered signatures to demand his release from prison. bishop himself humbly carried the cross of his persecution and consoled his sympathizers with the words of the great Georgian poet Shota Rustaveli: “‘Not a single rose is plucked from this world without thorns.’ We must bear our suffering with love, since suffering is the fruit of love and in suffering we will find our strength!” the year 1915 the regime had ceased to persecute Saint Kirion. They restored him to the bishopric and elevated him as archbishop of Polotsk and Vitebsk in western Russia. He was not, however, permitted to return to his motherland. March of 1917 the Georgian Apostolic Orthodox Church declared its autocephaly restored. At the incessant demands of the Georgian people, Saint Kirion finally returned to his motherland. One hundred and twenty cavalrymen met him in Aragvi Gorge (along the Georgian Military Highway) and reverently escorted him to the capital. In Tbilisi Saint Kirion was met with great honor. September of 1917 the Holy Synod of the Georgian Orthodox Church enthroned Bishop Kirion as Catholicos-Patriarch of All Georgia. the enthronement ceremony at Svetitskhoveli Cathedral, Saint Kirion addressed the faithful: “My beloved motherland, the nation protected by the Most Holy Theotokos, purified in the furnace by tribulations and suffering, washed in its own tears: I turn to you, having been separated from you, having sought after you, having grieved over you, having sought for you and now having returned not as a prodigal son, but as your confidant and the conscience of your Church. “I know that in your minds you are all inquiring, ‘What has he brought back with him? With what ointment will he heal his wounds? How will he comfort himself in his sadness?’ my words: He came not to be ministered unto, but to minister, and to give His life a ransom for many (Matt. 20:28). likewise, have come not as a hired servant, but as a faithful and obedient son!” after he was enthroned, Saint Kirion sent an appeal to all the Orthodox patriarchs of the world in which he described in detail the history of the Georgian Church and requested an official recognition of her autocephaly. May 26, 1918, Georgia declared its independence. next day Catholicos-Patriarch Kirion II presided during a service of thanksgiving. The chief shepherd and his flock rejoiced at the restoration of the autocephaly of the Georgian Church and the independence of the Georgian state, though from the beginning they perceived the imminence of the Bolshevik danger. The socialist revolution, now showing its true face, posed an enormous threat to the young republic and her Church. June 27, 1918, Catholicos-Patriarch Kirion II was found murdered in the patriarchal residence at Martqopi Monastery. The investigation was a mere formality and the guilty were never found. were even spread that Saint Kirion had shot himself. When the Holy Synod of the Georgian Apostolic Orthodox Church convened on October 17, 2002, it canonized Holy Hieromartyr Kirion and numbered him among the saints.

Russia, Moscow, 1877-1905, general, Sergei Alexandrovich, nationalist, v religous, archiology, charities, expelled Jews, r ideas
Moscow Grand Duke, 1877-1905, Sergei Alexandrovich of Russia; Duke Sergei Alexandrovich of Russia (11 May 1857 - 17 February 1905) was the fifth son and seventh child of Emperor Alexander II of Russia. He was an influential figure during the reigns of his brother Emperor Alexander III of Russia and his nephew Emperor Nicholas II, who was also his brother-in-law through Sergei's marriage to Elizabeth, the sister of Tsarina Alexandra.[1] Duke Sergei's education gave him lifelong interests in culture and the arts. Like all male members of the Romanov dynasty, he followed a military career, and he fought in the Russo-Turkish War of 1877–78, receiving the Order of St George for courage and bravery in action. In 1882, his brother, Tsar Alexander III, appointed him Commander of the 1st Battalion Preobrazhensky Life Guard Regiment, a position he held until 1891. In 1889, Grand Duke Sergei was promoted to the rank of Major General. In 1884, Sergei married Princess Elisabeth of Hesse and by Rhine, a granddaughter of Queen Victoria. Their marriage remained childless, but they became the guardians of the two children of his brother, Grand Duke Paul Alexandrovich of Russia: Grand Duchess Maria, and Grand Duke Dmitri. Grand Duke Sergei Alexandrovich and his wife promoted the marriage of Sergei's nephew, Tsar Nicholas II, with Princess Alix of Hesse, Elizabeth's youngest sister. 1891 and 1905, Grand Duke Sergei served as Governor-General of Moscow. His reputation was tarnished as he was partially blamed for the Khodynka Tragedy, which, during the festivities following the coronation of Emperor Nicholas II, resulted in more than a thousand deaths. a Governor of Moscow, Grand Duke Sergei was responsible for the expulsion of Moscow's 20,000 Jews[2] at the start of his tenure, and he repressed a student movement to prevent the spread of revolutionary ideas. His conservative policies, extreme even by contemporary standards, made him a polarizing figure, and he was regarded as a reactionary. 1894 Grand Duke Sergei was made a member of the State Council. In 1896 he was promoted to Lieutenant General and appointed as Commander of Moscow Military District. After thirteen years of service, Grand Duke Sergei resigned from the Governorship on 1 January 1905. Targeted by the SR Combat Organization, he was assassinated by a terrorist bomb at the Kremlin. life[edit] Duke Sergei with his parents and his sister, Grand Duchess Maria Alexandrovna Duke Sergei Alexandrovich was born on 11 May [O.S. 29 April] 1857 in the Zubov wing of the Catherine Palace at Tsarskoye Selo. He was the seventh child and fifth son among the eight children of Alexander II of Russia and his first wife Maria Alexandrovna, née Duchess Maximilienne Wilhelmine of Hesse and by Rhine.[3] Duke Sergei with his younger brother Grand Duke Paul he was old enough to begin lessons, Sergei's earlier years were spent with his younger brother Paul, from whom he was inseparable, and their sister at Livadia, the family's Crimean retreat, at Tsarskoye Selo, and at the Winter Palace in Saint Petersburg. By the time Sergei was born, his mother was already in declining health. Although she was not a particularly affectionate mother, except to her daughter, her three youngest children, Marie, Sergei and Paul, were close to her and especially to one another.[3] Marie adored him and called him "an exceptionally nice young man... and can be recommended one very possible way, not because he is my brother, but because he is an exception among princes."[4] time passed and the Empress's health made it necessary for her to avoid the harsh Russian climate, they spent long sojourns abroad in Jugenheim outside Darmstadt and winters in the South of France.[5] family tragedy hit them there. In April 1865, shortly before Sergei's eighth birthday, his eldest brother and godfather Nicholas, the heir to the crown, died in Nice.[6] As a child, Sergei was shy, studious, and withdrawn. Under the influence of his mother, whose reserved character he resembled, he became very religious. the 1870s, Sergei and his younger brother Paul were kept in Russia by their studies. They were destined to follow a military career, but their tutor, Admiral Arseniev, encouraged Sergei's linguistic, artistic, and musical abilities. He was fluent in several languages and learned Italian in order to read Dante in the original.[7] His interest in Italian art and culture intensified as he grew older. He painted well and was musical, playing the flute in an amateur orchestra. He enjoyed acting and steeped himself in the early history, culture, and traditions of Russia. He liked to read and in time came to know many of Russia's great writers personally, among them Tolstoy and Dostoevsky, whose work the Grand Duke read and admired.[7] He met Dostoevsky over dinner at the Winter Palace where he was invited by Sergei's professor.[8] career[edit] Duke Sergei Alexandrovich in his youth Duke Sergei Alexandrovich started a military career early in his life. He was from birth Colonel-in-Chief of the 38th Tobolsk Infantry Regiment, he also became Colonel-in-Chief of the 2nd Battalion Guards Rifles and, towards the end of his life, Colonel-in-Chief of the 5th Kievsky Grenadier Regiment.[9] On his twentieth birthday on 29 April 1877, the Grand Duke took the solemn oath of allegiance to the Emperor.[7] An educational tour that had been proposed for him was postponed upon the outbreak of the Russo-Turkish War of 1877–78. Sergei took part in the war with his father and brothers, the Tsarevich Alexander and Grand Dukes Vladimir and Alexei. He spent the greater part of his time serving as Poruchik in the Leib Guard under the Tsarevich in southeast Romania.[10] He was consequently promoted to Colonel. On 12 October, following the battle of Meyk, the Emperor decorated him with the Order of St George, for courage and bravery in action with the enemy, for a reconnaissance expedition at Kara Loma near Koshev. At the end of December 1877, Sergei Alexandrovich returned to Saint Petersburg with his father. II had started a new family with his mistress and Sergei sided with his neglected mother in the breaking of the family's harmony.[11] Empress Maria died in June 1880, and in March 1881 Alexander II, who had married his mistress, Princess Catherine Dolgoruki, was assassinated by terrorists. Sergei was then in Italy with his brother Paul and Admiral Arseniev. Three months later, in June 1881, the Grand Duke went to Palestine accompanied by Paul and his cousin Grand Duke Constantine Constantinovich. They visited Jerusalem and the sacred sites. He helped to found a society dedicated to the upkeep of Orthodox shrines in the Holy Land and the provision of services to Russian pilgrims. He became chairman of this society, and his status as patron of the Russian presence in Jerusalem is believed to have given him more pleasure than any of his other duties.[12] 1882 on, Sergei's military career, which occupied an increasing amount of his time in Saint Petersburg and on maneuvers at Krasnoe Selo, advanced still further.[13] On 15 January 1882, his brother, Alexander III, appointed him Commander of the 1st Battalion Preobrazhensky Life Guard Regiment, the elite regiment founded by Peter the Great, with the rank of Colonel. Seven years later, he was promoted to the rank of Major General. On 26 February 1891, he was made Adjutant General of the H. I. M. Retinue. He became the commanding officer in the village of Preobrazhenskoy. Sergei commanded this regiment until 1891, when his brother the Emperor appointed him Governor-General of Moscow.[9] Russian Grand Duke[edit] Duke Sergei Alexandrovich of Russia. twenty-six, the fair-haired Grand Duke was reserved, intelligent, well-read and refined.[9] Over six feet tall, his extremely slim figure was accentuated by a corset, worn in the manner of Prussian officers.[9] his closely cropped hair and neat beard, Sergei Alexandrovich cut an impressive figure.[14] When Consuelo Vanderbilt, then Duchess of Marlborough, met him in Moscow, she considered him to be "One of the most handsome men I have ever seen."[15] Described by his brother-in-law Ernest Louis, Grand Duke of Hesse, as "tall and fair with delicate features and beautiful light green eyes". Very self-conscious, he held himself very stiffly and with a hard expression in his eyes.[14] health was seriously compromised as he suffered from osteoarticular tuberculosis.[16] A condition he strove to conceal, but it caused all his joints to waste away.[16] He had to take salts and hot baths to get some relief.[16] He could not ride a horse and had to wear a spinal corset at all times.[16] He stood very straight and had a habit of playing with one of his jeweled rings, turning it around his finger. He kept his feelings rigidly in check, and many mistook his reserve for pride. Few had the chance to know him well. He was noted for his adherence to the Church, took a deep interest in Russian antiques and art treasures, and was interested in archaeology, music and acting and sometimes chairing meetings of the Archaeological Congress.[8] shy and reserved, he made no secret of his disapproval of fashionable society and its lax ways, and he defied all criticism. He found it hard to cope with opposition and easily lost his temper. In his home, he demanded tidiness, order, and discipline, and he expected to be obeyed. His niece, Marie, Queen of the Romanians, remembered him: "Dry, nervous, short of speech, impatient, he had none of the rather careless good humor of his three elder brothers ... but for all that we loved him, felt irresistibly attracted to him, hard though he could be. Few perhaps cherish his memory, but I do." Many other family members, including his nephew Kiril, Princess Marie of Greece and Prince Gabriel, included their good impressions of him in their memoirs.[17] Duke Sergei and his wife, Grand Duchess Elizabeth Feodorovna 1881 there had been talks of a possible marriage to Princess Caroline Mathilde of Schleswig-Holstein.[18] Emperor Alexander II had hoped that at least one of his sons would marry a princess of Hesse as he had done. eventually chose as his bride Princess Elizabeth of Hesse, a daughter of Ludwig IV, Grand Duke of Hesse and by Rhine and Princess Alice of the United Kingdom. She was an older sister of both Ernst Ludwig, Grand Duke of Hesse and by Rhine and Alix of Hesse, later the Empress consort of Nicholas II of Russia. They were first cousins once removed (i.e., Elizabeth's great-grandfather, her father's paternal grandfather, Louis II, Grand Duke of Hesse, was Sergei's maternal grandfather) and had known each other all their lives.[3] were hesitations on both sides and Elizabeth first rejected his proposal of marriage.[18] Queen Victoria, who had anti-Russian sentiments, opposed the marriage of her motherless granddaughter.[19] Elizabeth and her sisters were not pressured into following political marriages; they were allowed to follow their own inclination.[18] After the couple spent some time together at Schloss Wolfsgarten in Darmstadt in September 1883, Elizabeth agreed to marry him.[20] Their engagement was announced publicly on 26 February 1884 when Sergei returned to visit her in Darmstadt.[21] Upon her marriage, Princess Elizabeth took the name of Grand Duchess Elizabeth Feodorovna of Russia.[22] The wedding took place on 15 June 1884 in the Winter Palace.[23] spent their honeymoon in Ilinskoye, Sergei's 2,400-acre (9.7 km2) country estate forty miles west of Moscow on the left bank of the Moskva River, that he inherited from his mother. The couple later settled in Saint Petersburg in a mansion occupying the southeast corner of the Fontanka Canal and the Nevsky Prospekt, a short drive from his former apartments in the Winter Palace.[21] The Beloselsky Belozersky mansion, bought by Sergei to live with his wife, was renamed Sergeivsky Palace.[24] The couple also had Ferme, a villa located in the grounds of Peterhof that Sergei had inherited from his mother.[25] They usually entertained at Ilinskoe during the summer months, with guests occupying various wooden villas dotted around the park. There was also Usovo, a substantial stone and brick house with an innovative central heating, that Sergei had built on the opposite bank of the Moskva River. couple was close to Alexander III and Maria Feodorovna and the Tsar trusted Sergei more than his other brothers. In 1886, Alexander III appointed him Commander of the Preobrazhensky Life Guard Regiment, entrusting him with introducing the Tsarevich (the future Nicholas II) to army life. and Ella represented Russia in 1887 during Queen Victoria's Golden Jubilee and in 1888, they were sent to the Holy Land on the occasion of the consecration of the church of Saint Mary Magdalene in Jerusalem, built-in memory of Empress Maria Alexandrovna. By 1892, eight years into the marriage, Sergei was already certain that they would not have children and he left a will making the children of his brother Paul his heirs after his and his wife's deaths. of Moscow[edit] Duke Sergei and his wife, 1892 Alexander III adopted a policy of repression; he wanted a like mind at the helm of Imperial Russia's second city and former capital. Thus, in spring 1891, the tsar appointed Sergei as governor general of Moscow.[26] Although it was a great honour, Grand Duke Sergei accepted his new appointment with reluctance. He had hoped to stay longer in command of the Preobrazhensky, where he was popular; and he and his wife loved the quiet life they were living in Saint Petersburg. vice-regal role of Governor-General ruling Prince of Moscow was one that was answerable only to the emperor.[27] Grand Duke Sergei was a political hardliner who shared his brother's inalienable belief in strong, nationalist government.[27] tenure began with the expulsion of Moscow's 20,000 Jews.[27] It started four weeks before he arrived in person, after the publication of an imperial ukase by the Minister of the Interiors, Ivan Durnovo, by which all Jews of lower social stance (artisans, minor traders and so on) had to be expelled from Moscow. On 29 March, the first day of Passover, the city's Jewish population learned of the new decree that called for their expulsion.[27] In three carefully planned phases over the next twelve months, Moscow's Jews were expelled. Those first to go were the unmarried, the childless, and those who had lived in the city for less than three years.[27] Next, it was the turn of apprentices, of families with up to four children, and those with less than six years residency.[27] Last of all, it was the turn of the old Jewish settlers with large families and/or numerous employees, some of whom had lived in Moscow for forty years.[27] Young Jewish women were made to register as prostitutes if they wanted to stay in the city.[2] the expulsion, homes were surrounded by mounted Cossacks in the middle of the night while policemen ransacked every house. In January 1892, in a temperature of 30 degrees below zero, Brest station was packed with Jews of all ages and sexes, all in rags and surrounded by meager remnants of households goods, all leaving voluntarily rather than face deportation.[27] Sergei as governor-general was petitioned by the police commissioners to stop the expulsions until the weather conditions improved.[27] While he agreed, the order was not published until the expulsions were over.[27] Some of them moved to southern and western regions of the empire although there were many who decided to emigrate.[28] In counting the cost, Moscow lost 100 million rubles in trade and production, 25,000 Russians employed by Jewish firms lost their livelihoods, while the manufacture of silk, one of the city's most lucrative industries, was all but wiped out.[29] meet the needs of students, Sergei ordered the start of the construction of new dormitories in the city. At the same time, however, severe restrictions were imposed on the students and professors in the universities as a part of the state's policy of conspiracy prevention and elimination of revolutionary ideas.[30] made Sergei Alexandrovich very unpopular in Moscow among intelligentsia, though the more conservative citizens were pleased.[30] Muscovite nobility and merchants despised him because he was rough and lacked tact while attempting to fight commercial fraud and enforce strict policy measures. However, he did significantly improve general living conditions during his tenure and was extremely conscientious in carrying out his duties: “Even in the country when he was supposed to be resting," his niece remembered, "he was constantly receiving couriers from Moscow and giving audiences.â€ He paid much attention to detail, attending personally to matters that could easily have been left to subordinates, punishing corruption and fraud. At times, he would go about the city incognito to see conditions for himself.[31] In private, he and his wife were concerned about the poverty they saw in Moscow and the surrounding countryside, discussing ways to improve it.[32] organizations and charities always attracted Sergei's attention and he became either chairman or patron of scores of them. He was, for example, chairman of the Moscow Society for the Care, Upbringing, and Education of Blind Children; of the Society for Homeless, Neglected Children, and Convicted Adolescents; and the Moscow Department of the Russian Department Society of National Health Protection.[33] addition, he was a patron of organizations as diverse as the Moscow and Saint Petersburg Universities, The Printer's Mutual Aid Fund, the Society of Care for Aged Actors, the Pskov Non-Classical Secondary School, and Prince Nikola's Alm Houses. He was also chairman of the Academies of both Arts and Science, the Moscow Archeological Society, the Society of Agriculture, the Russian Musical Society, the Historical Museum in Moscow, and the Moscow Theological Academy among others.[33] Tragedy[edit] See also: Khodynka Tragedy Duke Sergei Alexandrovich (right) with his brother Grand Duke Paul Alexandrovich (center, smoking) on 14 May 1896, coronation of Nicholas II. Alexander III died on 1 November [O.S. 20 October] 1894 and his son Nicholas II ascended to the Russian throne. The relationship between Grand Duke Sergei and his nephew, who had served under his command in the Preobrazhensky Life Guard Regiment, was close and it became stronger with Nicholas II's marriage to Princess Alix of Hesse, the youngest sister of Sergei's wife—a union that Sergei and Elizabeth Feodorovna had helped to promote. coronation ceremonies of the new Emperor and his wife, as tradition demanded, took place in Moscow and Sergei as Governor General of the City was in charge of overseeing the arrangements. As part of the preparations, Sergei had introduced the novelty of electric light to Moscow. Towards the end of the festivities, according to custom, every newly crowned Tsar presented gifts to the populace; Field, on the outskirts of Moscow, was where the distribution was held since the coronation of Tsar Alexander II. The choice was questionable, as the field was normally used as a military training ground and was crisscrossed with ditches. Nevertheless, Sergei, as Governor General approved the plans. Although a crowd of nearly half a million was expected from all over Russia, only one squadron of Cossacks and a small detachment of police were sent to maintain order. in the morning of 30 May [O.S. 18 May] 1896, families began to gather outside the frail wooden fence that protected the field, watching carts laden with beer, and the eagerly sought after gifts.[34] Around 6 am, a rumour swept through the mass that the booths had already opened and the souvenirs were being given out.[35] Suddenly moving as one, that great body of people began to surge forward in the direction of the booths.[35] As it did so, men, women and children, hundreds of whom had no idea what was happening, fell or slipped on the uneven ground and were crushed and trampled underfoot. Others suffocated in the mayhem.[35] The police, far too few in numbers, were helpless to do much and even the Cossacks when they arrived were unable to stop the catastrophe. One thousand three hundred people, many hideously mutilated and unrecognizable, were killed and twice that number were seriously injured.[36] Grand Duke Sergei had not directly participated in the planning for Khodynka Field, he was to blame for the lack of foresight and as Governor-General, ultimately responsible. However, he did not assume his part of the responsibility for the tragedy. He laid the blame on others, most notably on Ilarion Count Voronzov-Dashkov, head of the Ministry of the Imperial Court, with whom there had been some dispute over the management of the coronation festivities,[37] and Colonel Alexander Vlasovsky (1842–1899), the city of Moscow's Chief of Police.[38] In the eyes of public opinion Sergei had done himself great harm by not going to the scene of the incident or at least putting in appearances at the victims' funerals. of the stampede at Khodynka the tragedy, many members of the Romanov family, headed by Grand Duke Nicholas Mikhailovich and his brothers, thought that the remaining festivities should be canceled. On the other hand, Sergei Alexandrovich and his brothers thought that a historical event, such as a coronation, should not be disrupted or marred by a conspicuous period of mourning. The latter opinion believed that the crowds who came long distances should not be disappointed and that the tightly scheduled events for foreign dignitaries not be slighted and should go forward. There was also division among the Romanov family as to whether Grand Duke Sergei should have resigned. Grand Duke Nicholas Mikhailovich and his brothers called for his resignation, while Sergei's own brothers Grand Dukes Vladimir Alexandrovich and Alexei Alexandrovich closed ranks supporting him and threatened to retire from public life if Sergei was made the scapegoat for the Khodynka tragedy.[39] Sergei ultimately offered to resign but Vorontzov-Dashkov did not. The Tsar ultimately did not support a thoroughly proposed investigation, the Chief of Police was dismissed, but Grand Duke Sergei retained his high office. night of the tragedy Tsar Nicholas II, for diplomatic reasons, attended a ball in honor of the French; because of that, his reputation suffered for what was perceived to be his lack of sympathy for the victims. Duke Sergei Alexandrovich 1894 Sergei was made a member of the State Council. In 1896, he was promoted to Lieutenant General and appointed as Commander of Moscow military district. Because Sergei was devoted to the policies of his nephew, the Tsar regarded him as a useful counter weight to some of his ministers and officials and would always readily take his side.[40] When, in 1896, disturbances broke out in the universities, Nicholas II was grateful for his prompt action and that of the authorities that quickly restored order. Sergei was often condemned as a complete reactionary during his governorship, according to his brother-in-law Ernest, Grand Duke of Hesse, he wanted and strove for improvements, which angered conservatives, but blocked revolutionary reforms, which infuriated radicals, because he considered them impractical or thought that Russia was not ready for them.[36][41] enigmatic personality and harsh manners made him appear arrogant and disagreeable. Shy by nature, he dreaded personal contact. When courtesy demanded a handshake, he solved the problem by wearing a white glove. Puritan and humourless, at least in public, he had a total disregard for public opinion. He never seemed to be at ease with himself and others. He became a focus for serious opponents of the regime as well as for malicious gossip. His cousin Grand Duke Alexander Mikhailovich left a damaging description about him: "Try as I will,â€ he wrote, “ I cannot find a single redeeming feature in his character… Obstinate, arrogant, disagreeable, he flaunted his many peculiarities in the face of the entire nation… "[42] Later writers have accused him of sadism.[30][43] great deal of controversy around Sergei Alexandrovich has centered on the nature of his personal life. Conjecture about the perhaps unhappy nature of the relationship with his wife has abounded.[44] Sergei's marriage is barely documented. His private papers, including his correspondence with his wife, have not survived, and the evidence that does exist in the Moscow State Archives, the most important repository of Romanov papers, is open to interpretation. According to some contemporary reports, Sergei was homosexual.[43][45][46] His sexuality conflicted with his intense religious beliefs and the expectations of his position.[46] Contrary to this belief, the marriage was happy, in its own way. Unusually for royal couples, they slept in the same bed for all of their married life.[47] Forced to defend Sergei against rumors of discord, Elizabeth Feodorovna was devoted to her husband and treasured his memory after his death. Duke Sergei Alexandrovich of Russia with his foster children: Grand Duchess Maria Pavlovna jr, and Grand Duke Dimitri Pavlovich their marriage remained childless, the two children of Grand Duke Paul, Grand Duchess Maria, and Grand Duke Dimitri, often joined their household, spending Christmases and later some summer holidays with Sergei and his wife. The couple set aside a playroom and bedrooms for the youngsters at their home. 1902, Paul was banished from living in Russia after he contracted a morganatic marriage and Sergei asked for and obtained the guardianship of his niece and nephew.[45] a foster father, Sergei was strict and demanding, but devoted and affectionate towards the children. Nevertheless, Maria and Dimitri resented their aunt and uncle, blaming them for the forced separation from their real father, who had abandoned them.[48] While Sergei had their best interests at heart, his preoccupation with the smallest detail of their education and upbringing were not appealing to the two difficult adolescents, especially the obstinate Maria.[49] the end of 1904, Russia had suffered disastrously in the Russo-Japanese War and the country was in turmoil. As discontent and demonstration multiplied, so did the pressure on Sergei to maintain order.[50] He was of the opinion that only the utmost severity could put an end to the revolutionary ferment, but in the wake of civil disorder Nicholas II was forced to make concessions. did not support the Tsar's security policies of vacillations and evasions.[51] According to Marie Pavlovna, "it appeared to my uncle little less than monstrous ... he expressed deep sorrow for the state of affairs in Russia, of the necessity for serious measures, and of the criminal weakness of the Tsar's ministers and councilors." disillusioned with the whole situation and deciding it was the right time to retire into private life, he informed the Tsar that new times needed new faces.[52] After thirteen years of service, Sergei resigned from the Governorship on 1 January 1905 and was succeeded by Dmitri Feodorovich Trepov. However, he continued as Commander of the Moscow military district.[53] Ivan Kalyayev Assassination of the carriage his resignation, Grand Duke Sergei moved to the Neskuchnoye Palace with his wife and foster children. Shortly thereafter, they moved to the Nicholas Palace within the safety of the Kremlin, under the cover of night. Sergei took every precaution advised by his detectives. Sergei and his wife rarely ventured outside.[54] At home, they only received their closest friends.[54] Like his father, Alexander II, Sergei was firm of the belief that unless it was the will of God, no attempt on his life would succeed. If it were the will of God, no amount of security would prevent it. One precaution he did take was for the benefit of his adjutants, whom he would no longer allow traveling with him. 15 February 1905, the family attended a concert at the Bolshoi Theatre in aid of Elizabeth Feodorovna's Red Cross War charities.[55] A terrorist organization that knew his route had planned to assassinate him that day. However, one of their members noticed the children in the carriage and decided to call off their attack. To kill the Grand Duchess and the children would surely have sparked a wave of apprehension throughout the empire, and would have set back the revolutionary cause by years.[53] Having had lunch with his wife at Nicholas Palace on 17 February, Sergei left unaccompanied for the Governor General's mansion.[56] Because of the looming threat, Sergei had refused to take his adjutant, Alexei, since he was married and a father. The arrival of the Grand Duke's recognizable carriage, drawn by a pair of horses and driven by his coachman Andrei Rudinkin, alerted the terrorist who had been waiting in the Kremlin with a bomb wrapped in newspapers.[57] before 14:45, the carriage of the Grand Duke passed through the gate of Nikolskaya Tower of the Kremlin and turned the corner of the Chudov Monastery into Senatskaya Square. From a distance no more than four feet (1.2 m) away and still some 60 feet (18 m) inside the Nikolsky Gate, Ivan Kalyayev, a member of the Socialist Revolutionary Party's combat detachment, stepped forward and threw a nitroglycerin bomb directly into Sergei's lap.[58] The explosion disintegrated the carriage and the Grand Duke died immediately, his body blown to bits.[58] Scattered all over the bloodstained snow lay pieces of scorched cloth, fur, and leather. The body of the Grand Duke was mutilated, with the head, the upper part of the chest, and the left shoulder and arm blown off and completely destroyed.[59] Surrounded by splintered skull bones was what little that remained of his face.[58] Some of the Grand Duke's fingers, still adorned with the rings he habitually wore, were found on the roof of a nearby building.[58][60] impact, the carriage horses had bolted towards the Nikolsky Gate, dragging with them the front wheels and coachbox as well as the semi-conscious and badly burned driver, Rudinkin, whose back had been riddled with bits of bomb and stones. He was rushed to the nearest hospital, where he died three days later. Kalyayev, who by his own testimony had expected to die in the explosion, survived.[57][61] Sucked into the vortex of the explosion, he ended up by the remains of the rear wheels. His face was peppered by splinters, pouring with blood.[57] Kalyayev was immediately arrested, sentenced to death, and hanged two months later. Grand Duchess rushed to the scene of the explosion.[61] Stunned but perfectly controlled, she gave instructions, and, kneeling in the snow, helped to gather up Sergei's remains.[61] The bared torso, part of the skull, a hand bone fragment, fingers, and a still-booted foot were placed on a stretcher and covered with an army greatcoat. The Grand Duchess also gathered Sergei's medallions.[61] affected by the Grand Duke's death, Grand Duchess Elizabeth Feodorovna retired from the royal family and founded the Russian Orthodox convent of Martha and Mary, where she dedicated herself to the care of Moscow's poor and suffering.[58] Part of the obligations of the sisters of the Martha and Mary convent was to make an annual pilgrimage to the sepulchral church in memory of the Grand Duke on the day of his repose, 4 February.[62] Elizabeth Feodorovna was murdered during the Russian Civil War in 1918, together with many other Romanov relatives. bodies were smuggled to China and eventually reached Jerusalem. The wooden coffins were met at the railway station by the deputy British governor, Sir Harry Charles Luke, and taken for burial at the Church of Maria Magdalene on the Mount of Olives.[12] of the memorial, 4 May 2017 Duke Sergei's body was buried in a crypt of the Chudov Monastery within the precincts of the Moscow Kremlin. A memorial cross was erected on the spot where he was killed. After the downfall of the Romanovs, the cross was destroyed with the personal participation of Vladimir Lenin.[52] Monastery was demolished in 1928, and the Presidium of the Supreme Soviet was built on the site. The burial crypt of the Grand Duke was located in a courtyard of that building, which had been used as a parking lot. In 1990, building workers in the Kremlin discovered the blocked up entrance of the burial vault. The coffin was examined and found to contain the Grand Duke's remains, covered with the military greatcoat of the Kiev regiment, decorations, and an icon. He had left written instructions that he was to be buried in the Preobrazhensky Lifeguard regiment uniform, but as his body was so badly mutilated this proved impossible. In 1995, the coffin was officially exhumed, and after a Panikhida in the Kremlin Cathedral of the Archangel, it was reburied in a vault of the Novospassky Monastery in Moscow on 17 September 1995.[63] 4 May 2017, the memorial cross was restored in a ceremony that was attended by President Vladimir Putin and Patriarch Kirill of Moscow.[64] Grand Duchess Elizabeth, Commemorated on July 18;

Russia, Moscow, 1877-1878, Russo-Turkish War (1877-“78) in Bulgaria
Moscow, 1877-1878, Russo-Turkish War (1877-“78); Icon of the Mother of God œSocola, Commemorated on February 1; St Callinicus of Cernica the Bishop of Rimnicului in Romania, Commemorated on April 11;

Russia, Moscow, 1878, Inexhaustible Chalice Icon, Tula, MTrail, invalid ignores 2vision, then goes 3rd, icon found, alcoholics c
Russia, Kaluga, 1878, Inexhaustible Chalice Icon, Tula, Kaluga, Russia (Upa River 1, Muravsky Trail 7), retired soldier, pension on alcohol, broke, poor health, no walk, continued to drink, Elder Barlaam of Serpukhov appeared and told him to go to Serpukhov M for IChalice Molieben, ignored twice, crawled, got better on the way, woman rubbed legs, hard to remember icon, restored health, alcoholism cured, news spread, many alcoholics cured, annual Molieben wAkathist; Tula, Russia (Upa River 1); Icon of the Mother of God the Inexhaustible Chalice, Commemorated on May 5; “Inexhaustible Chalice” Icon of the Most Holy Theotokos was revealed in Russia in 1878. retired soldier from Tula had spent his pension on alcohol, ruining his health. Though he was no longer able to walk, he continued to drink. night the holy Elder Barlaam of Serpukhov appeared to him in a dream and told him to go to the Serpukhov Monastery of the Entry of the Most Holy Mother of God into the Temple. “Have a Molieben served before her Icon ‘The Inexhaustible Chalice.’” he had no money and could not walk, the man paid no attention to the dream. the Elder appeared a second and third time, speaking to him with increasing severity. on all fours, the man reached the next village and stayed in the home of an old woman. She rubbed his legs, and he began to feel better. The next day, he resumed his journey with two canes, then with one, until he arrived at the monastery. described his dreams to the monks, but none of them had ever heard of “The Inexhaustible Chalice” Icon. Finally, one of them remembered an icon on which a chalice was depicted. On the back of the icon was an inscription, “The Inexhaustible Chalice.” the Molieben, the peasant returned home restored to health, and cured of his alcoholism. of the miracle spread, and many alcoholics and their families came to pray before the Icon. Many of them came back to thank the Mother of God for answering their prayers. Sunday in the Serpukhov-Vyotsk monastery a Molieben with an Akathist is served before the Icon for those who are addicted to alcohol.

Russia, Moscow, 1879-1885, Icon of MOG œSeraphim-Ponetaevka, numerous miracles, paiinted by nuns, divine light face
Russia, Mordovia, 1879-1885, Icon of MOG œSeraphim-Ponetaevka, numerous miracles, paiinted by nuns, divine light face; Icon of the Mother of God œSeraphim-Ponetaevka, Commemorated on November 27 ; Seraphim-Ponetaevka Icon of the Mother of God of the Sign was painted in the year 1879 by the nuns of the Seraphim-Ponetaevka women’s monastery, not far from Arzamas, near the village of Ponetaevka. The monastery was named after Saint Seraphim of Sarov by the founder of the monastery, a sister of the Diveyevo community. years after it was painted, the icon became known for its numerous miracles and became the chief holy item of the monastery. the sisters were praying during the services, they noticed distinct changes in the countenance of the Mother of God: Her All-Pure face became bright and life-like. pilgrims thronged to the icon, and many were healed from blindness and crippling. In all, about seventy instances of healing were noted. Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated January 2 ; Blessed Xenia of St Petersburg, Commemorated January 24 ;

Russia, Moscow, 1879-1892, Macarius Bulgakov, Metropolitan of Moscow, popular student manual, history russian church
Moscow Patriarch, 1879-1892, Macarius Bulgakov, Metropolitan of Moscow ; Macarius (1 October [O.S. 19 September] 1816-21 June [O.S. 9] 1882), was the Metropolitan of Moscow and Kolomna in 1879-82 and member of many learned societies, including the Russian Academy of Sciences. 1841, he graduated from the Kiev Theological Academy, of which he served as a dean in 1851-57. His popular student manual, Orthodox Dogmatic Theology, steeped in the Latin methodology, was originally printed in 6 volumes in 1847–53. In 1866 Macarius started the publication of his landmark History of the Russian Church, for which he is best remembered. The 12th volume of his magnum opus, covering the patriarchate of Nikon, was released posthumously. has been considered one of the three major church historians of the Russian Empire, along with Filaret Gumilevsky and Yevgeny Golubinsky. Tatar descent, he was a distant relative of the major Eastern Orthodox theologian Sergei Bulgakov.[1] Valaam Icon of the Mother of God, Commemorated on August 7; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); Venerable Nectarius of Optina, Commemorated on April 29;

Russia, Moscow, 1880-1882, Kozelshchansk Icon, Kozelschina, Poltava, Ukraine, Sick Girl Story, Instantly cured oParalysis, More
Russia, Kiev, 1880-1882, Kozelshchansk Icon, Kozelschina, Poltava, Ukraine, Sick Girl Story, Instantly cured of Paralysis, More, from italy, Liz's maid of honor 1741, to Ukraine, Kapnist family 1880s, daughter's foot dislocation, special shoe, hot baths, supplements, no reliev, other foot twisted, both shoulders&left hip dislocated, pain in spine, curative mineral waters in Caucasus, lost all feeling hands&feet on way, specialists in Moscow, despair, foreign professor opportunity, but wait, pray with faith to Icon while waiting.; village of Kozelschina, Poltava governance; “Kozelshchansk” Icon of the Mother of God, Commemorated on February 21; Kozelshchansk Icon of the Mother of God was glorified in the late nineteenth century, though it is older than that. icon is of Italian origin and was brought to Russia by one of Empress Elizabeth’s (1741-1761) maids of honor, who was Italian. owner of the icon married a records clerk of the Zaporozhsky-Cossack army, Siromakh. So, the icon went to the Ukraine with them. the nineteenth century it belonged to the family of Count Vladimir Kapnist, and was one of their sacred possessions. icon was in the village of Kozelschina, Poltava governance. During Cheesefare Week in the year 1880, the daughter of V. I. Kapnist, dislocated some bones in her foot. The local doctor said the problem was not serious. Dr. Grube, a noted surgeon in Kharkov, agreed with the diagnosis, and he applied a plaster cast to Maria’s foot. He also prescribed hot baths and iron supplements. To lessen the discomfort of the foot while walking, a special shoe was made with metal bands that went around the girl’s leg. Lent passed, but the girl did not feel any relief. Pascha, Maria’s other foot became twisted. Then both shoulders and her left hip became dislocated, and she developed pain in her spine. The doctor advised Count Kapnist to take his daughter immediately to the Caucasus for the curative mineral waters and mountain air. The journey to the Caucasus and the curative treatments caused even greater affliction. The girl lost all feeling in her hands and feet, and did not even feel pinches. of the advanced degree of the illness, and since therapy was not helping, they were compelled to return home. the month of October, the father journeyed with his sick daughter to Moscow. Here he consulted specialists, who declared that they could do nothing for Maria. parents and the sick girl began to despair. However, an unexpected opportunity for help from a foreign professor presented itself. Since it would be some while before his arrival in Moscow, the sick girl asked to return home. The Count sent her back to the village, and his wife promised to bring their daughter back to Moscow when he received news of the the professor’s arrival. On February 21, 1881, they received a telegram saying that the professor had arrived in Moscow. the day before the appointment, Maria’s mother suggested that she pray before the family icon of the Mother of God. She said to her daughter, “Masha [a diminutive form of Maria], tomorrow we go to Moscow. Take the icon, let us clean its cover and pray to the Most Holy Theotokos that your infirmity be cured.” girl, who had no confidence in earthly physicians, placed all her hope in God. This icon had long been known as wonderworking. According to Tradition, young women would pray before it to have a happy family. It was also the custom to clean the cover of the icon, and the one praying would wipe it with cotton or linen. the holy icon to her bosom, the sick girl, with the help of her mother, cleaned it and poured out all her sorrow and despair of soul to the Mother of God. All at once, she felt the strength return to her body and she cried out loudly, “Mama! Mama! I can feel my legs! I can feel my hands!” She tore off the metal braces and bandages and began to walk about the room, while continuing to hold the icon of the Mother of God in her hands. parish priest was summoned at once and celebrated a service of Thanksgiving before the icon. The joyous event quickly became known throughout all the surrounding villages. The Countess and Maria went to Moscow and took with them the holy icon of the Mother of God. News of the healing quickly spread about Moscow and people began to throng to the hotel, and then to the church, where they had brought the icon. icon continued to work several more healings. When the family returned home to Kozelschina, people had already heard about the miracles of the Kozelschansk icon of the Mother of God in Moscow, and many came to venerate the icon. It was no longer possible to keep the icon at home, so by the order of Archbishop John of Poltava, the icon was transferred to a temporary chapel on April 23, 1881. Every day from early morning, services of Thanksgiving and Akathists were served before the icon. 1882 a chapel was built on the grounds of the estate, and then a church. At the decision of the Holy Synod on March 1, 1885 a women’s monastery was established, and on February 17, 1891 it was dedicated to the Nativity of the Most Holy Theotokos. present, the Kozelschansk Icon is in the Krasnogorsk Protection women’s monastery (Kiev diocese). In the lower left corner of the icon is a table with a cup and a spoon. It is believed that this symbolizes the Mother of God as a “bowl for mixing the wine of joy” (Akathist, Ikos 11). A Service and an Akathist have been composed for the Kozelschansk Icon.

Russia, Moscow, 1880-1918, Philosophos oSt Pete, Jo Kronstadt protege&kin, moral preacher, almshouses, c builder, more
Russia, St Petersburg, 1880-1918, Philosophos oSt Petersburg, Russia (Peterburg or Petrograd), St Kronstadt protege&kin, moral education, city council, shelters, orphanages, almshouses, church builder, modest lifestyle, but handled millions, large family, needed give private lessons, mag editor&censor, friend of Tikhon&Kazansky, rector Kazan Cathedral St Pete, gave apt for infirmary WWI, support tFront Lines, preached anti communism, our intellectuals must become russian, 1918 defense oShrines, arrested, impassive&calm, Chekists broke promise, prophecy perishing like dogs Russia to be Russia again, shot, body floated in Bay near Oranienbaum; St Petersburg; Hieromartyr Philosophos of St. Petersburg, Commemorated on May 31; Hieromartyr Archpriest Philosophos N. Ornatsky was born on May 21, 1860 in the churchyard of Novaya Yerga, Cherepovets County, Novgorod Governorate,1 the family of a village priest. of his brothers was married to the niece of Saint John of Kronstadt. studied first in Kirillov Theological School, and then in the Novgorod Theological Seminary. 1885 he graduated from the St. Petersburg Theological Academy with the degree of Candidate. the summer of 1885, Philosophos married Elena Zaozerskaya, the daughter of the former subdeacon of Metropolitan Isidore, and soon he was ordained to the priesthood. the young priest served as rector in the church of the orphanage of the Prince of Oldenburg, where he had once taught the Law of God (catechism). 1892 to 1912, he served as the rector of the church at the Expedition for the Procurement of State Papers. twenty-six years he was the chairman of the Society for the Dissemination of Religious and Moral Education in the Spirit of the Orthodox Church, successfully counteracting anti-church movements. 1893, Father Ornatsky was elected as a member of the St. Petersburg City Duma from the clergy and held this office until 1917. took part in the establishment of shelters in the city: orphanages and almshouses. Through his efforts in St. Petersburg and the surrounding area, twelve churches were built, the largest of which was the church of the Resurrection of Christ at the Varshavsky railway station. addition, we should also mention the churches of Daints Peter and Paul in Lesnoy, Saint Sergius of Radonezh on Novosivkovskaya Street, Saint Seraphim of Sarov behind the Narva outpost, the church of the Forerunner on the Vyborg side, Saint Gerasimos church, and Saint Isidore of Yuriev church. Saint lived quite modestly, though his was a large family (he had ten children). The whole array of public titles and offices which he held for the glory of God, did not bring in any means of subsistence. Chairman of the Temple Building Committees, large sums of money passed through his hands, yet he was obliged to give private lessons in order to feed his family. Ornatsky was also the editor and censor of such metropolitan spiritual magazines as "St. Petersburg Spiritual Herald" (published from 1894), "The Christian's Rest" (1901), and "Orthodox-Russian Word" (1902). Philosophos was one of the closest companions of the Hieromartyr Metropolitan Benjamin (Kazansky), of Petrograd and Gdovsk, when he was a student of the Theological Academy, was actively engaged in preaching activities in the working neighborhoods of St. Petersburg. of spiritual friendship also sprang up between him and His Holiness Patriarch Tikhon. almost twenty years, Father Philosophos was the spiritual son of Saint John of Kronstadt, who often visited him at home and blessed all his undertakings for the good of the Church. holy pastor entrusted Father Philosophos with being an intermediary in his correspondence with Saint Theophanes, the Recluse of Vysha. 1913, the Archpriest was appointed to the post of rector of the Kazan Cathedral in St. Petersburg. the First World War, Father Philosophos gave up his apartment to be used as an infirmary for wounded soldiers, and he and his family moved to a small state-owned room. he went to the areas of hostilities, accompanying the transports with needed supplies for the soldiers, and trying with all his might to inspire and support the defenders of Russia. son Nicholas (born in 1886) was a military doctor who was part of the Ninth Russian Army; another son, Boris (born in 1887), was a staff captain of the 23rd Artillery Brigade, who graduated from the Konstantinov Artillery School, and fought heroically on the Austro-Hungarian front. Ornatsky's gift of preaching attracted those who were seeking the words of life, and he repeatedly urged his flock not to accept the corrupting ideas of Bolshevism. that Orthodoxy is at the heart of Russian life, Batiushka urged the intelligentsia to realize this. He never tired of repeating: "Our intellectuals have to become Russian." the Revolution, he saw his wife's sister's husband, Peter Skipetrov (+ January 20) shot before his eyes. the funeral service, Father Philosophos gave a sermon, fearlessly denouncing the Bolsheviks. He repeatedly called upon his flock to surround the churches and to protect the shrines of their land. January 1918, when Father Peter Skipetrov was killed at the Lavra, Father Philosophos organized a defense of the shrines of Saint Alexander Nevsky Lavra, organizing Cross Processions to it from all the churches of the capital. August 9, 1918, he was arrested, along with his two eldest sons, Nicholas and Boris. the time of his arrest he was absolutely impassive and calm. gathered by the thousands and walked along Nevsky Prospekt, demanding the release of their shepherd. Chekists received the delegation of believers, promising to do what they asked. on the same night (July 20, 1918), Father Philósophos was transported to prison in the city of Kronstadt. October 30, 1918, thirty-two men were brought from different prisons, all officers of the Imperial Army, who were being taken to be shot. Some were young, and others were older. said he was a Colonel of the Guards. He told their escorts, "You will all perish, perhaps in twenty years, but you will perish like dogs. will be Russia again, but you will perish." Their escorts said nothing. they were being led to the place of execution, Father Philosophos read aloud the prayer for the departure of the soul over his two sons and the rest of the convicts. say the place of execution was in Kronstadt, while others say it was not far from the Gulf of Finland, between Ligovo and Oranienbaum. bodies of those who were shot were dumped into the bay. Ornatsky's body did not sink, but was tossed onto the shore by the waves near Oranienbaum. There it was buried secretly by the inhabitants. Saints were canonized as New Martyrs and Confessors of Russia at the Jubilee Bishops' Council of the Russian Orthodox Church in August 2000 for general Church veneration. Philosophos is also commemorated on July 20, and on the Third Sunday after Pentecost (Movable Feast: Synaxis of the Saints of St. Petersburg. 1 Now the Cherepovetsky District of Vologda Oblast.

Russia, Moscow, 1880-1921, Liuba Semyonova Sukhanovskaya, Ryazan, Paralyzed then Fool For Christ, Clairvoyant, Much More
Russia, Ryazan, 1880-1921, Liuba Semyonova Sukhanovskaya, Ryazan (Oka River 9), raised in God fearing poverty, paralyzed 15yrs, prayer warrior, ST Nic's Icon, Nic appeared and said get up and play the fool, mother wonders, priest encourages fool role, God' will, enclosed in wall 3yrs standing at Pronsk, then to Ryazan to mix with the people playing the fool, ; Ryazan; Blessed Liubov (Sukhanovskaya) of Ryazan, Fool for Christ, Commemorated on February 8; Semyonova Sukhanovskaya was born in 1860 in the Ryazan region, in the city of Pronsk, into the family of Semyon and Maria Sukhanovsky, humble and God-fearing people. Later, her younger sister Olga was born. 1874, the Sukhanovskys moved to Ryazan and settled in a house on the corner of Vladimir and Resurrection Streets, becoming parishioners of the Entry of the Lord into Jerusalem church. Lord took special notice of this pious family. The Sukhanovskys lived in poverty, and also had a heavy sorrow. beloved daughter Liubushka was paralyzed for fifteen years, and could neither walk nor stand on her own two feet. parents taught her to pray and how to read, Liuba prayed a great deal and read spiritual books, drawing on these for comfort. particular, she loved to pray before the family icon of Saint Nicholas. pure prayer, and her uncomplaining patience in her illness, were accepted by the Lord, revealed His will for Liubushka. day, when she was alone in the house, the God-pleaser Saint Nicholas appeared before her and said, "Get up, Liuba, go and play the fool!" stood up, which was a great joy for her mother when she returned home. then her mother realized that the feat of foolishness was very difficult, and she went to the priest for advice. listened to her and said, "This is God's will! Do not detain your daughter, let her go, let her play the fool! The steps of a man are rightly ordered by the Lord (Psalm 36/37:23). that time, Liubushka embarked on that very difficult path. residents of Ryazan know her as an ascetic who enclosed herself in a wall between the stove and a wall in her house. She stood there for three years, like an ancient stylite, immersed in prayer and in the knowledge of God. humility before God's Providence, her patience and heavenly grace helped her to accomplish this unprecedented feat. Lord prepared her for her contest by her fifteen years of paralysis, just as He did for Saint Elias of Murom (December 19). years later, Blessed Liubov, strengthened from above by divine love, left her "torture-chamber" and went out among the people, bearing this love. living in Ryazan away from her relatives, she became a constant intercessor in all the city churches, and above all other monasteries, she loved visiting the Kazan Monastery, where she lived for a long time with some sisters, especially with the Superior, Igoumeness Katherine, who consoled with her sublime discourses. was often seen on the street, in the shops of merchants, or in the homes of friends. And her conversations always had some spiritual purpose. Blessed one prayed for people, giving them good and wise advice, and warning them of dangers. waited for her impatiently, honorable people understood that the Lord Himself spoke through Liubushka, had granted her both clairvoyance and the gift of love. with all fools for Christ, her actions were not quite ordinary. example, the Blessed one would go into the shop of a wealthy merchant and take whatever she needed without asking. merchant was only too happy about this, for he knew that he would do good business that day. time, Liubushka would pass by the shop without stopping, even if she were invited. she was tired, the Blessed one would sit on someone's porch and be given food. She would accept it from some, but to others she said: "You don't have very much." she did accept food, she gave it to the needy she met along the way. Poor people and beggars loved her very much. clairvoyant, the Blessed one addressed even strangers by name, and would reply to unspoken questions. often than not, Liubushka clothed her clairvoyance in a mysterious form, revealing things by means of paper figures. where her hostess kept scissors and paper, she took them, cut the figures out, and gave them to those for whom they were intended. someone was about to travel, she would make a horse or a train. If a person was to be married, she would fashion a crown. If someone was about to die, she would cut out a tombstone. people feared her predictions and hid the scissors, but the Blessed one just tore the paper with her fingers and still gave the appropriate figures to those for whom they were meant. made these figures with great skill, and silently she handed them to that person and then left. of her predictions came true. people, however, did not believe Liubushka, and laughed at her. She endured everything very complacently and patiently, and the smile never left her face. She dressed in very plain clothes, and on her head she wore a kerchief - sometimes blue, or pink. a child, Liubushka loved the color pink, and she even asked that her coffin be lined with pink cloth when she died. Blessed one made predictions not only with paper figures, but also by other means. example, they mention the following incident. During the Nativity Fast, Liubushka visited the Sh. family, where their grandmother was pouring tea for everyone at 4:00 P.M. At that time, Liubushka came in with a piece of velvet and said: "I was walking past the funeral parlor, where a coffin was being lined, and I took a piece of velvet. Here, take it!" The grandmother was perplexed, but soon they received news that their relative had died, and the velvet was for her coffin. This is how the Blessed one prepared everyone for the sad event. another occasion, Blessed Liubushka foretold the fate of two little girls through the icons that she gave them. received an icon of Saint Alexander Nevsky, and later she married a man named Alexander, and they lived by the Alexander Nevsky train station. other girl was given an icon of Saint Anna of Kashin, and like that Saint, she too was left as a widow with two children. Blessed one foresaw many things at her beloved Kazan Monastery. Once she cut out an entire monastery with scissors. The paper monastery had a fence, a church, and a choir in it. in this way, she answered a question posed by the sister of a certain novice, who wondered whether she should be a nun. the time came, this girl did enter the Monastery and, as one who possessed a rare voice (a female bass), she was placed in the choir to chant and read. After the Monastery was closed, she sang in the church until she was quite old. Blessed one returned to her home. At that time her grandfather was still alive. day she arrived when her grandfather's kum1 was in the house, and he decided to joke with her and asked: "Tell us, Liubov Semyonovna, to whom will your house go when you die?" She smiled and replied, "To the soldiers." laughed at such an unexpected answer. one could imagine that one day the house would be demolished, and in its place a military warehouse would be built to store equipment. sister did not take her seriously either, and only after her death did she realize her mistake, seeing how many people came to accompany Blessed Liuba on her final journey, calling her the holy intercessor of Ryazan. the abdication of the Tsar in 1917, the Blessed one walked through the streets and repeated: "The walls of Jericho are falling, the walls of Jericho are falling." Only later did people realize what that meant. weeks before her death, Liubuska warned her good friend Elizabeth M. about it: "Lizon'ka, I am going to die soon, and you must pray to God for me. Go to my grave and take dirt from it, and line my coffin with pink cloth." Liubov reposed on February 8, 1921. was in ruins, the stores were empty, and Elizabeth decided to go to the pharmacy for some gauze at least. And O, the wonder! She was given some pink cloth. coffin was beautifully decorated, and even ruffles and bows were made. So, to everyone's joy, Liubushka's wish was miraculously fulfilled. the Blessed one was carried on her final journey, the streets around the funeral procession resembled a living wall of weeping people. abandoned their businesses in order to bid farewell to the marvelous God-pleaser. over Blessed Liubov's grave, a monument was put up by the efforts of a resident of Ryazan, a Deacon, and others who admired her. the years passed, God was gradually displaced from the life and consciousness of formerly devout people who forgot their covenants and their own ancestors. were being closed and destroyed, and priests were tortured and killed. Soon there was only one functioning church in Ryazan - a church dedicated to the "Joy of All Who Sorrow" Icon of the Mother of God. And there was a cemetery. But then few persons visited the cemetery, and Liubushka's grave became overgrown. day a certain soldier appeared at the cemetery and began to ask where Blessed Liubushka was buried. He wanted to put up a cross and a metal fence around her grave. This soldier happened to be very sick, but the doctors could not help him. Saint Liubov appeared to him in a dream and said: "Do not grieve or worry, but go to Ryazan, find the grave of Liubov Semyonovna Sukhanovskaya in the cemetery, and enclose it with a fence, and then you shall be healthy and happy." did as the Blessed one commanded him to do, and he was healed. He visited her grave every year and had a Panikhida served for her. Thus Saint Liubov came forth once more to the people who had forgotten her, in order to demonstrate that "love never fails" (I Corinthians 13:8). other miracles were performed, and are still being performed, by prayers offered to Blessed Liubov of Ryazan. In 1992, by the diligence of the brethren of Saint John the Theologian Monastery, a chapel was built over her grave, and on June 10/23, 1998, Blessed Liubov was numbered with the Saints of Ryazan (June 23) and her holy relics were transferred to the Saint Nicholas-Yamsk church in Ryazan. 1 Kum = A godparent, or those who hold the crowns at an Orthodox wedding (from the Greek word κουμπάρος).

Russia, Moscow, 1881-1894, Emperor Alexander III, counter-reformer, peacemaker, orthodox
Moscow Emperor, 1881-1894, Alexander III, Emperor of Russia ; Passion-bearer Tsar Nicholas, Commemorated on July 17; Martyr Ilia Chavchavadze of Georgia, Commemorated on July 20; Icon of the Mother of God "œthe Joy of All who sorrow" (with coins) in St Petersburg, Commemorated on July 23; Icon of the Mother of God “Joy of All Who Sorrow” (With Coins) was glorified in the year 1888 in St. Petersburg, when during the time of a terrible thunderstorm lightning struck in a chapel. All was burned or singed, except for this icon of the Queen of Heaven. It was knocked to the floor, and the poor box broke open at the same time. Somehow, twelve small coins (half-kopeck pieces), became attached to the icon. A church was built in 1898 on the site of the chapel. Translation of the Icon of the Mother of God in Triumph to Russia, Commemorated on September 18 ; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10; Venerable Ambrose of Optina, Commemorated on October 10; Icon of the Mother of God the "Multiplier of Wheat"Â, Commemorated on October 15; Icon of the Mother of God "œthe Joy of All Who Sorrow"Â, Commemorated on October 24; Hierarch Alexander, Bishop of Guria and Samegrelo, Commemorated on October 27; St Nectarius Kephalas the Metropolitan of Pentapolis, Commemorated on November 9; Founding of the Church of St George, Commemorated on November 10; Icon of the Mother of God "œSeraphim-Ponetaevka"Â, Commemorated on November 27; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated on December 4; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated on December 15 ; Repose of St John of Kronstadt, Commemorated on December 20; St Euthymius (Takaishvili), Commemorated on January 3; Venerable Hieromonk Alexei of Teklati, Commemorated on January 18; St Euthymius the Confessor, Commemorated on January 20 ; St George (John) of Georgia, Commemorated on January 21 ; St John, Commemorated on January 23; St Gabriel, Bishop of Imereti, Commemorated on January 25; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated on January 25; Venerable Anatole I of Optina, Commemorated on January 25; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Repose of St Raphael the Bishop of Brooklyn, Commemorated on February 27; Venerable Seraphim of Vyritsa, Commemorated on March 21; Venerable Barsanuphius of Optina, Commemorated on April 1; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); Venerable Nectarius of Optina, Commemorated on April 29;

Russia, Moscow, 1883-1925, Tikhon, Apostle to America, Patriarch and Metropolitan of Moscow and all Russia
Moscow, 1883-1925, Tikhon, Apostle to America, Patriarch of Moscow; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Tikhon, Patriarch of Moscow and Apostle to America was born as Vasily Ivanovich Belavin on January 19, 1865 into the family of Ioann Belavin, a rural priest of the Toropetz district of the Pskov diocese. childhood and adolescence were spent in the village in direct contact with peasants and their labor. From his early years he displayed a particular religious disposition, love for the Church as well as rare meekness and humility. Vasily was still a boy, his father had a revelation about each of his children. One night, when he and his three sons slept in the hayloft, he suddenly woke up and roused them. He had seen his dead mother in a dream, who foretold to him his imminent death, and the fate of his three sons. She said that one would be unfortunate throughout his entire life, another would die young, while the third, Vasily, would be a great man. The prophecy of the dead woman proved to be entirely accurate in regard to all three brothers. 1878 to 1883, Vasily studied at the Pskov Theological Seminary. The modest seminarian was tender and affectionate by nature. He was fair-haired and tall of stature. His fellow students liked and respected him for his piety, brilliant progress in studies, and constant readiness to help comrades, who often turned to him for explanations of lessons, especially for help in drawing up and correcting numerous compositions. Vasily was called “bishop” and “patriarch” by his classmates. 1888, at the age of 23, Vasily Belavin graduated from the Saint Petersburg Theological Academy as a layman, and returned to the Pskov Seminary as an instructor of Moral and Dogmatic Theology. The whole seminary and the town of Pskov became very fond of him. He led an austere and chaste life, and in 1891, when he turned 26, he took monastic vows. Nearly the whole town gathered for the ceremony. He embarked on this new way of life consciously and deliberately, desiring to dedicate himself entirely to the service of the Church. The meek and humble young man was given the name Tikhon in honor of Saint Tikhon of Zadonsk. was transferred from the Pskov Seminary to the Kholm Theological Seminary in 1892, and was raised to the rank of archimandrite. Archimandrite Tikhon was consecrated Bishop of Lublin on October 19, 1897, and returned to Kholm for a year as Vicar Bishop of the Kholm Diocese. Bishop Tikhon zealously devoted his energy to the establishment of the new vicariate. His attractive moral make-up won the general affection, of not only the Russian population, but also of the Lithuanians and Poles. September 14, 1898, Bishop Tikhon was made Bishop of the Aleutians and Alaska. As head of the Orthodox Church in America, Bishop Tikhon was a zealous laborer in the Lord’s vineyard. did much to promote the spread of Orthodoxy, and to improve his vast diocese. He reorganized the diocesan structure, and changed its name from “Diocese of the Aleutians and Alaska” to “Diocese of the Aleutians and North America” in 1900. Both clergy and laity loved their archpastor, and held him in such esteem that the Americans made Archbishop Tikhon an honorary citizen of the United States. May 22, 1901, he blessed the cornerstone for Saint Nicholas Cathedral in New York, and was also involved in establishing other churches. On November 9, 1902, he consecrated the church of Saint Nicholas in Brooklyn for the Syrian Orthodox immigrants. Two weeks later, he consecrated Saint Nicholas Cathedral in NY. 1905, the American Mission was made an Archdiocese, and Saint Tikhon was elevated to the rank of Archbishop. He had two vicar bishops: Bishop Innocent (Pustynsky) in Alaska, and Saint Raphael (Hawaweeny) in Brooklyn to assist him in administering his large, ethnically diverse diocese. In June of 1905, Saint Tikhon gave his blessing for the establishment of Saint Tikhon’s Monastery. 1907, he returned to Russia, and was appointed to Yaroslavl, where he quickly won the affection of his flock. They came to love him as a friendly, communicative, and wise archpastor. He spoke simply to his subordinates, never resorting to a peremptory or overbearing tone. When he had to reprimand someone, he did so in a good-natured, sometimes joking manner, which encouraged the person to correct his mistakes. Saint Tikhon was transferred to Lithuania on December 22, 1913, the people of Yaroslavl voted him an honorary citizen of their town. After his transfer to Vilnius, he did much in terms of material support for various charitable institutions. There too, his generous soul and love of people clearly manifested themselves. World War I broke out when His Eminence was in Vilnius. He spared no effort to help the poor residents of the Vilnius region who were left without a roof over their heads or means of subsistence as a result of the war with the Germans, and who flocked to their archpastor in droves. the February Revolution and formation of a new Synod, Saint Tikhon became one of its members. On June 21, 1917, the Moscow Diocesan Congress of clergy and laity elected him as their ruling bishop. He was a zealous and educated archpastor, widely known even outside his country. August 15, 1917, a local council was opened in Moscow, and Archbishop Tikhon was raised to the dignity of Metropolitan, and then elected as chairman of the council. The council had as its aim to restore the life of Russian Orthodox Church on strictly canonical principles, and its primary concern was the restoration of the Patriarchate. All council members would select three candidates, and then a lot would reveal the will of God. The council members chose three candidates: Archbishop Anthony of Kharkov, the wisest, Archbishop Arseny of Novgorod, the strictest, and Metropolitan Tikhon of Moscow, the kindest of the Russian hierarchs. November 5, following the Divine Liturgy and a Molieben in the Cathedral of Christ the Savior, a monk removed one of the three ballots from the ballot box, which stood before the Vladimir Icon of the Mother of God. Metropolitan Vladimir of Kiev announced Metropolitan Tikhon as the newly elected Patriarch. Saint Tikhon did not change after becoming the primate of the Russian Orthodox Church. In accepting the will of the council, Patriarch Tikhon referred to the scroll that the Prophet Ezekiel had to eat, on which was written, “Lamentations, mourning, and woe.” He foresaw that his ministry would be filled with affliction and tears, but through all his suffering, he remained the same accessible, unassuming, and kindly person. who met Saint Tikhon were surprised by his accessibility, simplicity and modesty. His gentle disposition did not prevent him from showing firmness in Church matters, however, particularly when he had to defend the Church from her enemies. He bore a very heavy cross. He had to administer and direct the Church amidst wholesale church disorganization, without auxiliary administrative bodies, in conditions of internal schisms and upheavals by various adherents of the Living Church, renovationists, and autocephalists. situation was complicated by external circumstances: the change of the political system, by the accession to power of the godless regime, by hunger, and civil war. This was a time when Church property was being confiscated, when clergy were subjected to court trials and persecutions, and Christ’s Church endured repression. News of this came to the Patriarch from all ends of Russia. His exceptionally high moral and religious authority helped him to unite the scattered and enfeebled flock. At a crucial time for the church, his unblemished name was a bright beacon pointing the way to the truth of Orthodoxy. In his messages, he called on people to fulfill the commandments of Christ, and to attain spiritual rebirth through repentance. His irreproachable life was an example to all. order to save thousands of lives and to improve the general position of the church, the Patriarch took measures to prevent clergy from making purely political statements. On September 25, 1919, when the civil war was at its height, he issued a message to the clergy urging them to stay away from political struggle. summer of 1921 brought a severe famine to the Volga region. In August, Patriarch Tikhon issued a message to the Russian people and to the people of the world, calling them to help famine victims. He gave his blessing for voluntary donations of church valuables, which were not directly used in liturgical services. However, on February 23, 1922, the All-Russian Central Executive Committee published a decree making all valuables subject to confiscation. to the 73rd Apostolic Canon, such actions were regarded as sacrilege, and the Patriarch could not approve such total confiscation, especially since many doubted that the valuables would be used to combat famine. This forcible confiscation aroused popular indignation everywhere. Nearly two thousand trials were staged all over Russia, and more than ten thousand believers were shot. The Patriarch’s message was viewed as sabotage, for which he was imprisoned from April 1922 until June 1923. Holiness, Patriarch Tikhon did much on behalf of the Russian Orthodox Church during the crucial time of the so-called Renovationist schism. He showed himself to be a faithful servant and custodian of the undistorted precepts of the true Orthodox Church. He was the living embodiment of Orthodoxy, which was unconsciously recognized even by enemies of the church, who called its members “Tikhonites.” Renovationist priests and hierarchs repented and returned to the church, they were met with tenderness and love by Saint Tikhon. This, however, did not represent any deviation from his strictly Orthodox policy. “I ask you to believe me that I will not come to agreement or make concessions which could lead to the loss of the purity and strength of Orthodoxy,” the Patriarch said in 1924. a good pastor, who devoted himself entirely to the church’s cause, he called upon the clergy to do the same: “Devote all your energy to preaching the word of God and the truth of Christ, especially today, when unbelief and atheism are audaciously attacking the Church of Christ. May the God of peace and love be with all of you!” was extremely painful and hard for the Patriarch’s loving, responsive heart to endure all the Church’s misfortunes. Upheavals in and outside the church, the Renovationist schism, his primatial labors, his concern for the organization and tranquility of Church life, sleepless nights and heavy thoughts, his confinement that lasted more than a year, the spiteful and wicked baiting of his enemies, and the unrelenting criticism sometimes even from the Orthodox, combined to undermine his strength and health. 1924, Patriarch Tikhon began to feel unwell. He checked into a hospital, but would leave it on Sundays and Feast Days in order to conduct services. On Sunday, April 5, 1925, he served his last Liturgy, and died two days later. On March 25/April 7, 1925 the Patriarch received Metropolitan Peter and had a long talk with him. In the evening, the Patriarch slept a little, then he woke up and asked what time it was. When he was told it was 11:45 P.M., he made the Sign of the Cross twice and said, “Glory to Thee, O Lord, glory to Thee.” He did not have time to cross himself a third time. a million people came to say farewell to the Patriarch. The large cathedral of the Donskoy Monastery in Moscow could not contain the crowd, which overflowed the monastery property into the square and adjacent streets. Saint Tikhon, the eleventh Patriarch of Moscow, was primate of the Russian Church for seven and a half years. September 26/October 9, 1989, the Council of Bishops of the Russian Orthodox Church glorified Patriarch Tikhon and numbered him among the saints. For nearly seventy years, Saint Tikhon’s relics were believed lost, but in February 1992, they were discovered in a concealed place in the Donskoy Monastery. would be difficult to imagine the Russian Orthodox Church without Patriarch Tikhon during those years. He did so much for the Church and for the strengthening of the Faith itself during those difficult years of trial. Perhaps the saint’s own words can best sum up his life: “May God teach every one of us to strive for His truth, and for the good of the Holy Church, rather than something for our own sake.”

Russia, Moscow, 1884-1918, Grand Duchess Elizabeth, beauty, charitable works, forgiveness
Russia, Moscow, 1884-1918, Grand Duchess Elizabeth; Elisabeth of Hesse and by Rhine, later Grand Duchess Elizabeth Feodorovna of Russia (1 November 1864 - 18 July 1918), was a German Hessian and Rhenish princess of the House of Hesse-Darmstadt, and the wife of Grand Duke Sergei Alexandrovich of Russia, the fifth son of Emperor Alexander II of Russia and Princess Marie of Hesse and by Rhine. She was also a maternal great-aunt of Prince Philip, Duke of Edinburgh, the consort of Queen Elizabeth II. granddaughter of Queen Victoria and an older sister of Alexandra, the last Russian Empress, Elisabeth became famous in Russian society for her beauty and charitable works among the poor. After the Socialist Revolutionary Party's Combat Organization assassinated her husband with a bomb in 1905, Elisabeth publicly forgave Sergei's murderer, Ivan Kalyayev, and campaigned without success for him to be pardoned. She then departed the Imperial Court and became a nun, founding the Marfo-Mariinsky Convent dedicated to helping the downtrodden of Moscow. In 1918 she was arrested and ultimately murdered by the Bolsheviks. 1981 Elisabeth was canonized by the Russian Orthodox Church Abroad, and in 1992 by the Moscow Patriarchate. of Hesse Hessian grand ducal family in May 1875 was born on 1 November 1864 as the second child of Ludwig IV, Grand Duke of Hesse and by Rhine, and Princess Alice, daughter of Queen Victoria. she came from one of the oldest and noblest houses in Germany, Elisabeth and her family lived a rather modest life by royal standards. The children swept the floors and cleaned their own rooms, while their mother sewed dresses herself for the children. During the Austro-Prussian War, Princess Alice often took Elisabeth with her while visiting wounded soldiers in a nearby hospital. In this relatively happy and secure environment, Elisabeth grew up surrounded by English domestic habits, and English became her first language. Later in life, she would tell a friend that, within her family, she and her siblings spoke English to their mother and German to their father. the autumn of 1878, diphtheria swept through the Hesse household, killing Elisabeth's youngest sister, Marie, on 16 November, as well as her mother Alice on 14 December. Elisabeth had been sent away to her paternal grandmother's home at the beginning of the outbreak and she was the only member of her family to remain unaffected. When she was finally allowed to return home, she described the meeting as "terribly sad" and said that everything was "like a horrible dream".[citation needed] and suitors and with a very accommodating personality, Elisabeth was considered by many historians and contemporaries to be one of the most beautiful women in Europe at that time. Her cousin Princess Marie of Edinburgh wrote that "one could never take one's eyes off [Ella]"[1] and that Ella's features were "exquisite beyond words, it almost brought tears to your eyes."[2] Her older cousin Prince Wilhelm of Prussia called her "exceedingly beautiful, in fact she is the most beautiful girl I ever saw."[3] Baroness Sophie Buxhoeveden, her sister's lady-in-waiting, reflected that she was "a very pretty girl, tall and fair, with regular features."[4] a young woman, Elisabeth's cousin, Prince Wilhelm of Prussia, fell in love with her. In April 1875, the 16-year-old Wilhelm visited Darmstadt to celebrate Princess Victoria of Hesse and by Rhine's 12th birthday and first expressed interest in the 11-year-old Elisabeth. He wrote in a letter to his mother that "if God grants that I may live till then I shall make her my bride once if you allow it."[5] When he was a student at Bonn University, he often visited his Aunt Alice and his Hessian relatives on the weekends. During these frequent visits, he fell in love with Elisabeth,[6] writing numerous love poems and regularly sending them to her. He proposed to Elisabeth in 1878, but she rejected him. Charles Montagu, the second son of the 7th Duke of Manchester courted her unsuccessfully. Wilson, later a distinguished soldier, vied unsuccessfully for Elisabeth's hand. future Frederick II, Grand Duke of Baden, Wilhelm's first cousin, proposed to Elisabeth. Queen Victoria described him as "so good and steady", with "such a safe and happy position,"[7] that when Elisabeth declined to marry him the Queen "deeply regretted it". Frederick's grandmother, the Empress Augusta, was so furious at Elisabeth's rejection of Frederick that it took some time for her to forgive Elisabeth. admirers included: Grand Duke Konstantin Konstantinovich of Russia (the poet KR), who wrote a poem about her first arrival in Russia and the general impression she made to all the people present at the time. Prince Felix Yusupov considered her a second mother, and stated in his memoirs that she helped him greatly during the most difficult moments of his life. As a young girl, Queen Marie of Romania was very fascinated with her cousin Ella. In her memoirs, she wrote that "her beauty and sweetness was a thing of dreams."[8] The French Ambassador to the Russian court, Maurice Paleologue, wrote in his memoirs how Elisabeth was capable of arousing what he described as "profane passions". Ultimately, it was a grand duke of Russia who would win Elisabeth's heart; Elisabeth's great-aunt, Empress Maria Alexandrovna of Russia, was a frequent visitor to Hesse. During these visits, she was usually accompanied by her youngest sons, Sergei and Paul. Elisabeth had known them since they were children, and she initially viewed them as haughty and reserved. Sergei, especially, was a very serious young man, intensely religious, and he found himself attracted to Elisabeth after seeing her as a young woman for the first time in several years. first, Sergei made little impression on Elisabeth. But after the death of both of his parents within a year of each other, Elisabeth sympathised with Sergei because she had felt this same grief after the death of her mother. Their other similarities (both were artistic and religious) drew them closer together. It was said that Sergei was especially attached to Elisabeth because she had the same character as his beloved mother. So when Sergei proposed to her for the second time, she accepted—much to the chagrin of her grandmother Queen Victoria. Duchess of Russia and her husband Sergei and Elisabeth married on 15 (3) June 1884, at the Chapel of the Winter Palace in St. Petersburg; upon her conversion to Russian Orthodoxy, she took the name Elizabetha Feodorovna. It was actually at the wedding that Sergei's 16-year-old nephew, Tsarevich Nicholas, first met his future wife, Elisabeth's youngest surviving sister Alix. was not legally required to convert to Russian Orthodoxy from her native Lutheran religion, but she voluntarily chose to do so in 1891. Duchess Marie of Mecklenburg-Schwerin, Elisabeth's Lutheran sister-in-law who had not converted to Russian Orthodoxy, insisted that it was "a disgrace for a German Protestant princess to go over to the Orthodox faith."[9] Kaiser Wilhelm II, who had once been in love with her, declared that she converted because of "an inordinate pursuit of popularity, a desire to improve her position at court, a great lack of intelligence, and also a want of true religiousness."[10] new Grand Duchess made a good first impression on her husband's family and the Russian people. "Everyone fell in love with her from the moment she came to Russia from her beloved Darmstadt", wrote one of Sergei's cousins. The couple settled in the Beloselsky-Belozersky Palace in St. Petersburg; after Sergei was appointed Governor-General of Moscow by his elder brother, Tsar Alexander III, in 1892, they resided in one of the Kremlin palaces. During the summer, they stayed at Ilyinskoe, an estate outside Moscow that Sergei had inherited from his mother. couple never had children of their own, but their Ilyinskoe estate was usually filled with parties that Elisabeth organized especially for children. They eventually became the foster parents of Grand Duke Dmitry Pavlovich and Grand Duchess Maria Pavlovna, Sergei's niece and nephew. was somewhat instrumental in the marriage of her nephew-by-marriage, Tsar Nicholas II, to her youngest sister Alix. Much to the dismay of Queen Victoria, Elisabeth had been encouraging Nicholas, then tsarevich, in his pursuit of Alix. When Nicholas did propose to Alix in 1894, and Alix rejected him on the basis of her refusal to convert to Orthodoxy, it was Elisabeth who spoke with Alix and encouraged her to convert. When Nicholas proposed to her again, a few days later, Alix then accepted. of Ivan Kalyayev taken just after the assassination. I threw the bomb from less than four steps. I was taken by the explosions, I saw the carriage flew to pieces...My overcoat was strewn with splinters of wood all around, it was torn and burnt, there was blood on my face... 17 February 1905, Sergei was assassinated in the Kremlin by the Socialist-Revolutionary Ivan Kalyayev. The event came as a terrible shock to Elisabeth, but she never lost her calm. It was as if her prophecy had come true that "God will punish us severely" which she made after the Grand Duke expelled 20,000 Jews from Moscow, by simply surrounding thousands of families' houses with soldiers and expelling the Jews without any notice overnight out of their homes and the city. Her niece Marie later recalled that her aunt's face was "pale and stricken rigid" and she would never forget her expression of infinite sadness. In her rooms, said Marie, Elisabeth "let herself fall weakly into an armchair...her eyes dry and with the same peculiar fixity of gaze, she looked straight into space, and said nothing." As visitors came and went, she looked without ever seeming to see them. the day of her husband's murder, Elisabeth refused to cry. But Marie recalled how her aunt slowly abandoned her rigid self-control, finally breaking down into sobs. Many of her family and friends feared that she would suffer a nervous breakdown, but she quickly recovered her equanimity. to Edvard Radzinsky, spent all the days before the burial in ceaseless prayer. On her husband's tombstone she wrote: 'Father, release them, they know not what they do.' She understood the words of the Gospels heart and soul, and on the eve of the funeral she demanded to be taken to the prison where Kalyayev was being held. Brought into his cell, she asked, 'Why did you kill my husband?' 'I killed Sergei Alexandrovich because he was a weapon of tyranny. I was taking revenge for the people.' 'Do not listen to your pride. Repent... and I will beg the Sovereign to give you your life. I will ask him for you. I myself have already forgiven you.' On the eve of revolution, she had already found a way out; forgiveness! Forgive through the impossible pain and blood -- and thereby stop it then, at the beginning, this bloody wheel. By her example, poor Ella appealed to society, calling upon the people to live in Christian faith. 'No!" replied Kalyayev. 'I do not repent. I must die for my deed and I will... My death will be more useful to my cause than Sergei Alexandrovich's death.' Kalyayev was sentenced to death. 'I am pleased with your sentence,' he told the judges. 'I hope that you will carry it out just as openly and publicly as I carried out the sentence of the Socialist Revolutionary Party. Learn to look the advancing revolution right in the face.'[11] was hanged on 23 May 1905. 1915 the All-Russian Zemstvo Union was organised under her auspices to provide support for sick and injured soldiers during the First World War.[12] life Duchess Elizabeth Feodorovna as a nun after her husband's death Sergei's death, Elisabeth wore mourning clothes and became a vegetarian. In 1909, she sold off her magnificent collection of jewels and sold her other luxurious possessions; even her wedding ring was not spared. With the proceeds she opened the Convent of Saints Martha and Mary and became its abbess. soon opened a hospital, a chapel, a pharmacy and an orphanage on its grounds. Elisabeth and her nuns worked tirelessly among the poor and the sick of Moscow. She often visited Moscow's worst slums and did all she could to help alleviate the suffering of the poor. many years, Elisabeth's institution helped the poor and the orphans in Moscow by fostering the prayer and charity of devout women. 1916, Elisabeth had what was to be her final meeting with her sister Alexandra, the tsarina, at Tsarskoye Selo. While the meeting took place in private, the tutor to the tsar's children apparently recalled that the discussion included Elisabeth expressing her concerns over the influence that Grigori Rasputin had over Alexandra and the imperial court, and begging her to heed the warnings of both herself and other members of the imperial family. 2010 a historian claimed that Elisabeth may have been aware that the murder of Rasputin was to take place and secondly, she knew who was going to commit that particular murder when she wrote a letter and sent it to the Tsar and two telegrams to Grand Duke Dmitri Pavlovich and Zinaida Yusupova, her friend. The telegrams, which were written the night of the murder, reveal that the Grand Duchess was aware of who the murderers were before that information had been released to the public, and she stated that she felt that the killing was a "patriotic act."[13] 1918, Vladimir Lenin ordered the Cheka to arrest Elisabeth. They then exiled her first to Perm, then to Yekaterinburg, where she spent a few days and was joined by others: the Grand Duke Sergei Mikhailovich; Princes Ioann Konstantinovich, Konstantin Konstantinovich, Igor Konstantinovich and Vladimir Pavlovich Paley; Grand Duke Sergei's secretary, Fyodor Remez; and Varvara Yakovleva, a sister from the Grand Duchess's convent. They were all taken to Alapayevsk on 20 May 1918, where they were housed in the Napolnaya School on the outskirts of the town. shaft in Siniachikha where Elisabeth and her family were murdered noon on 17 July, Cheka officer Pyotr Startsev and a few Bolshevik workers came to the school. They took from the prisoners whatever money they had left and announced that they would be transferred that night to the Upper Siniachikhensky factory compound. The Red Army guards were told to leave and Cheka men replaced them. That night the prisoners were awakened and driven in carts on a road leading to the village of Siniachikha, some 18 kilometres (11 miles) from Alapayevsk where there was an abandoned iron mine with a pit 20 metres (66 feet) deep. Here they halted. The Cheka beat all the prisoners before throwing their victims into this pit, Elisabeth being the first. Hand grenades were then hurled down the shaft, but only one victim, Fyodor Remez, died as a result of the grenades. to the personal account of Vasily Ryabov, one of the killers, Elisabeth and the others survived the initial fall into the mine, prompting Ryabov to toss in a grenade after them. Following the explosion, he claimed to have heard Elisabeth and the others singing an Orthodox hymn from the bottom of the shaft.[14] Unnerved, Ryabov threw down a second grenade, but the singing continued. Finally a large quantity of brushwood was shoved into the opening and set alight, upon which Ryabov posted a guard over the site and departed. on 18 July 1918, the leader of the Alapayevsk Cheka, Abramov, and the head of the Yekaterinburg Regional Soviet, Beloborodov, who had been involved in the murder of the Imperial Family, exchanged a number of telegrams in a pre-arranged plan saying that the school had been attacked by an "unidentified gang". A month later, Alapayevsk fell to the White Army of Admiral Alexander Kolchak. Lenin welcomed Elisabeth's death, remarking that "virtue with the crown on it is a greater enemy to the world revolution than a hundred tyrant tsars".[15][16] Moscow Grand Duke, 1877-1905, Sergei Alexandrovich of Russia; Duke Sergei Alexandrovich of Russia (11 May 1857 - 17 February 1905) was the fifth son and seventh child of Emperor Alexander II of Russia. He was an influential figure during the reigns of his brother Emperor Alexander III of Russia and his nephew Emperor Nicholas II, who was also his brother-in-law through Sergei's marriage to Elizabeth, the sister of Tsarina Alexandra.[1] Duke Sergei's education gave him lifelong interests in culture and the arts. Like all male members of the Romanov dynasty, he followed a military career, and he fought in the Russo-Turkish War of 1877–78, receiving the Order of St George for courage and bravery in action. In 1882, his brother, Tsar Alexander III, appointed him Commander of the 1st Battalion Preobrazhensky Life Guard Regiment, a position he held until 1891. In 1889, Grand Duke Sergei was promoted to the rank of Major General. In 1884, Sergei married Princess Elisabeth of Hesse and by Rhine, a granddaughter of Queen Victoria. Their marriage remained childless, but they became the guardians of the two children of his brother, Grand Duke Paul Alexandrovich of Russia: Grand Duchess Maria, and Grand Duke Dmitri. Grand Duke Sergei Alexandrovich and his wife promoted the marriage of Sergei's nephew, Tsar Nicholas II, with Princess Alix of Hesse, Elizabeth's youngest sister. 1891 and 1905, Grand Duke Sergei served as Governor-General of Moscow. His reputation was tarnished as he was partially blamed for the Khodynka Tragedy, which, during the festivities following the coronation of Emperor Nicholas II, resulted in more than a thousand deaths. a Governor of Moscow, Grand Duke Sergei was responsible for the expulsion of Moscow's 20,000 Jews[2] at the start of his tenure, and he repressed a student movement to prevent the spread of revolutionary ideas. His conservative policies, extreme even by contemporary standards, made him a polarizing figure, and he was regarded as a reactionary. 1894 Grand Duke Sergei was made a member of the State Council. In 1896 he was promoted to Lieutenant General and appointed as Commander of Moscow Military District. After thirteen years of service, Grand Duke Sergei resigned from the Governorship on 1 January 1905. Targeted by the SR Combat Organization, he was assassinated by a terrorist bomb at the Kremlin. life[edit] Duke Sergei with his parents and his sister, Grand Duchess Maria Alexandrovna Duke Sergei Alexandrovich was born on 11 May [O.S. 29 April] 1857 in the Zubov wing of the Catherine Palace at Tsarskoye Selo. He was the seventh child and fifth son among the eight children of Alexander II of Russia and his first wife Maria Alexandrovna, née Duchess Maximilienne Wilhelmine of Hesse and by Rhine.[3] Duke Sergei with his younger brother Grand Duke Paul he was old enough to begin lessons, Sergei's earlier years were spent with his younger brother Paul, from whom he was inseparable, and their sister at Livadia, the family's Crimean retreat, at Tsarskoye Selo, and at the Winter Palace in Saint Petersburg. By the time Sergei was born, his mother was already in declining health. Although she was not a particularly affectionate mother, except to her daughter, her three youngest children, Marie, Sergei and Paul, were close to her and especially to one another.[3] Marie adored him and called him "an exceptionally nice young man... and can be recommended one very possible way, not because he is my brother, but because he is an exception among princes."[4] time passed and the Empress's health made it necessary for her to avoid the harsh Russian climate, they spent long sojourns abroad in Jugenheim outside Darmstadt and winters in the South of France.[5] family tragedy hit them there. In April 1865, shortly before Sergei's eighth birthday, his eldest brother and godfather Nicholas, the heir to the crown, died in Nice.[6] As a child, Sergei was shy, studious, and withdrawn. Under the influence of his mother, whose reserved character he resembled, he became very religious. the 1870s, Sergei and his younger brother Paul were kept in Russia by their studies. They were destined to follow a military career, but their tutor, Admiral Arseniev, encouraged Sergei's linguistic, artistic, and musical abilities. He was fluent in several languages and learned Italian in order to read Dante in the original.[7] His interest in Italian art and culture intensified as he grew older. He painted well and was musical, playing the flute in an amateur orchestra. He enjoyed acting and steeped himself in the early history, culture, and traditions of Russia. He liked to read and in time came to know many of Russia's great writers personally, among them Tolstoy and Dostoevsky, whose work the Grand Duke read and admired.[7] He met Dostoevsky over dinner at the Winter Palace where he was invited by Sergei's professor.[8] career[edit] Duke Sergei Alexandrovich in his youth Duke Sergei Alexandrovich started a military career early in his life. He was from birth Colonel-in-Chief of the 38th Tobolsk Infantry Regiment, he also became Colonel-in-Chief of the 2nd Battalion Guards Rifles and, towards the end of his life, Colonel-in-Chief of the 5th Kievsky Grenadier Regiment.[9] On his twentieth birthday on 29 April 1877, the Grand Duke took the solemn oath of allegiance to the Emperor.[7] An educational tour that had been proposed for him was postponed upon the outbreak of the Russo-Turkish War of 1877–78. Sergei took part in the war with his father and brothers, the Tsarevich Alexander and Grand Dukes Vladimir and Alexei. He spent the greater part of his time serving as Poruchik in the Leib Guard under the Tsarevich in southeast Romania.[10] He was consequently promoted to Colonel. On 12 October, following the battle of Meyk, the Emperor decorated him with the Order of St George, for courage and bravery in action with the enemy, for a reconnaissance expedition at Kara Loma near Koshev. At the end of December 1877, Sergei Alexandrovich returned to Saint Petersburg with his father. II had started a new family with his mistress and Sergei sided with his neglected mother in the breaking of the family's harmony.[11] Empress Maria died in June 1880, and in March 1881 Alexander II, who had married his mistress, Princess Catherine Dolgoruki, was assassinated by terrorists. Sergei was then in Italy with his brother Paul and Admiral Arseniev. Three months later, in June 1881, the Grand Duke went to Palestine accompanied by Paul and his cousin Grand Duke Constantine Constantinovich. They visited Jerusalem and the sacred sites. He helped to found a society dedicated to the upkeep of Orthodox shrines in the Holy Land and the provision of services to Russian pilgrims. He became chairman of this society, and his status as patron of the Russian presence in Jerusalem is believed to have given him more pleasure than any of his other duties.[12] 1882 on, Sergei's military career, which occupied an increasing amount of his time in Saint Petersburg and on maneuvers at Krasnoe Selo, advanced still further.[13] On 15 January 1882, his brother, Alexander III, appointed him Commander of the 1st Battalion Preobrazhensky Life Guard Regiment, the elite regiment founded by Peter the Great, with the rank of Colonel. Seven years later, he was promoted to the rank of Major General. On 26 February 1891, he was made Adjutant General of the H. I. M. Retinue. He became the commanding officer in the village of Preobrazhenskoy. Sergei commanded this regiment until 1891, when his brother the Emperor appointed him Governor-General of Moscow.[9] Russian Grand Duke[edit] Duke Sergei Alexandrovich of Russia. twenty-six, the fair-haired Grand Duke was reserved, intelligent, well-read and refined.[9] Over six feet tall, his extremely slim figure was accentuated by a corset, worn in the manner of Prussian officers.[9] his closely cropped hair and neat beard, Sergei Alexandrovich cut an impressive figure.[14] When Consuelo Vanderbilt, then Duchess of Marlborough, met him in Moscow, she considered him to be "One of the most handsome men I have ever seen."[15] Described by his brother-in-law Ernest Louis, Grand Duke of Hesse, as "tall and fair with delicate features and beautiful light green eyes". Very self-conscious, he held himself very stiffly and with a hard expression in his eyes.[14] health was seriously compromised as he suffered from osteoarticular tuberculosis.[16] A condition he strove to conceal, but it caused all his joints to waste away.[16] He had to take salts and hot baths to get some relief.[16] He could not ride a horse and had to wear a spinal corset at all times.[16] He stood very straight and had a habit of playing with one of his jeweled rings, turning it around his finger. He kept his feelings rigidly in check, and many mistook his reserve for pride. Few had the chance to know him well. He was noted for his adherence to the Church, took a deep interest in Russian antiques and art treasures, and was interested in archaeology, music and acting and sometimes chairing meetings of the Archaeological Congress.[8] shy and reserved, he made no secret of his disapproval of fashionable society and its lax ways, and he defied all criticism. He found it hard to cope with opposition and easily lost his temper. In his home, he demanded tidiness, order, and discipline, and he expected to be obeyed. His niece, Marie, Queen of the Romanians, remembered him: "Dry, nervous, short of speech, impatient, he had none of the rather careless good humor of his three elder brothers ... but for all that we loved him, felt irresistibly attracted to him, hard though he could be. Few perhaps cherish his memory, but I do." Many other family members, including his nephew Kiril, Princess Marie of Greece and Prince Gabriel, included their good impressions of him in their memoirs.[17] Duke Sergei and his wife, Grand Duchess Elizabeth Feodorovna 1881 there had been talks of a possible marriage to Princess Caroline Mathilde of Schleswig-Holstein.[18] Emperor Alexander II had hoped that at least one of his sons would marry a princess of Hesse as he had done. eventually chose as his bride Princess Elizabeth of Hesse, a daughter of Ludwig IV, Grand Duke of Hesse and by Rhine and Princess Alice of the United Kingdom. She was an older sister of both Ernst Ludwig, Grand Duke of Hesse and by Rhine and Alix of Hesse, later the Empress consort of Nicholas II of Russia. They were first cousins once removed (i.e., Elizabeth's great-grandfather, her father's paternal grandfather, Louis II, Grand Duke of Hesse, was Sergei's maternal grandfather) and had known each other all their lives.[3] were hesitations on both sides and Elizabeth first rejected his proposal of marriage.[18] Queen Victoria, who had anti-Russian sentiments, opposed the marriage of her motherless granddaughter.[19] Elizabeth and her sisters were not pressured into following political marriages; they were allowed to follow their own inclination.[18] After the couple spent some time together at Schloss Wolfsgarten in Darmstadt in September 1883, Elizabeth agreed to marry him.[20] Their engagement was announced publicly on 26 February 1884 when Sergei returned to visit her in Darmstadt.[21] Upon her marriage, Princess Elizabeth took the name of Grand Duchess Elizabeth Feodorovna of Russia.[22] The wedding took place on 15 June 1884 in the Winter Palace.[23] spent their honeymoon in Ilinskoye, Sergei's 2,400-acre (9.7 km2) country estate forty miles west of Moscow on the left bank of the Moskva River, that he inherited from his mother. The couple later settled in Saint Petersburg in a mansion occupying the southeast corner of the Fontanka Canal and the Nevsky Prospekt, a short drive from his former apartments in the Winter Palace.[21] The Beloselsky Belozersky mansion, bought by Sergei to live with his wife, was renamed Sergeivsky Palace.[24] The couple also had Ferme, a villa located in the grounds of Peterhof that Sergei had inherited from his mother.[25] They usually entertained at Ilinskoe during the summer months, with guests occupying various wooden villas dotted around the park. There was also Usovo, a substantial stone and brick house with an innovative central heating, that Sergei had built on the opposite bank of the Moskva River. couple was close to Alexander III and Maria Feodorovna and the Tsar trusted Sergei more than his other brothers. In 1886, Alexander III appointed him Commander of the Preobrazhensky Life Guard Regiment, entrusting him with introducing the Tsarevich (the future Nicholas II) to army life. and Ella represented Russia in 1887 during Queen Victoria's Golden Jubilee and in 1888, they were sent to the Holy Land on the occasion of the consecration of the church of Saint Mary Magdalene in Jerusalem, built-in memory of Empress Maria Alexandrovna. By 1892, eight years into the marriage, Sergei was already certain that they would not have children and he left a will making the children of his brother Paul his heirs after his and his wife's deaths. of Moscow[edit] Duke Sergei and his wife, 1892 Alexander III adopted a policy of repression; he wanted a like mind at the helm of Imperial Russia's second city and former capital. Thus, in spring 1891, the tsar appointed Sergei as governor general of Moscow.[26] Although it was a great honour, Grand Duke Sergei accepted his new appointment with reluctance. He had hoped to stay longer in command of the Preobrazhensky, where he was popular; and he and his wife loved the quiet life they were living in Saint Petersburg. vice-regal role of Governor-General ruling Prince of Moscow was one that was answerable only to the emperor.[27] Grand Duke Sergei was a political hardliner who shared his brother's inalienable belief in strong, nationalist government.[27] tenure began with the expulsion of Moscow's 20,000 Jews.[27] It started four weeks before he arrived in person, after the publication of an imperial ukase by the Minister of the Interiors, Ivan Durnovo, by which all Jews of lower social stance (artisans, minor traders and so on) had to be expelled from Moscow. On 29 March, the first day of Passover, the city's Jewish population learned of the new decree that called for their expulsion.[27] In three carefully planned phases over the next twelve months, Moscow's Jews were expelled. Those first to go were the unmarried, the childless, and those who had lived in the city for less than three years.[27] Next, it was the turn of apprentices, of families with up to four children, and those with less than six years residency.[27] Last of all, it was the turn of the old Jewish settlers with large families and/or numerous employees, some of whom had lived in Moscow for forty years.[27] Young Jewish women were made to register as prostitutes if they wanted to stay in the city.[2] the expulsion, homes were surrounded by mounted Cossacks in the middle of the night while policemen ransacked every house. In January 1892, in a temperature of 30 degrees below zero, Brest station was packed with Jews of all ages and sexes, all in rags and surrounded by meager remnants of households goods, all leaving voluntarily rather than face deportation.[27] Sergei as governor-general was petitioned by the police commissioners to stop the expulsions until the weather conditions improved.[27] While he agreed, the order was not published until the expulsions were over.[27] Some of them moved to southern and western regions of the empire although there were many who decided to emigrate.[28] In counting the cost, Moscow lost 100 million rubles in trade and production, 25,000 Russians employed by Jewish firms lost their livelihoods, while the manufacture of silk, one of the city's most lucrative industries, was all but wiped out.[29] meet the needs of students, Sergei ordered the start of the construction of new dormitories in the city. At the same time, however, severe restrictions were imposed on the students and professors in the universities as a part of the state's policy of conspiracy prevention and elimination of revolutionary ideas.[30] made Sergei Alexandrovich very unpopular in Moscow among intelligentsia, though the more conservative citizens were pleased.[30] Muscovite nobility and merchants despised him because he was rough and lacked tact while attempting to fight commercial fraud and enforce strict policy measures. However, he did significantly improve general living conditions during his tenure and was extremely conscientious in carrying out his duties: “Even in the country when he was supposed to be resting," his niece remembered, "he was constantly receiving couriers from Moscow and giving audiences.â€ He paid much attention to detail, attending personally to matters that could easily have been left to subordinates, punishing corruption and fraud. At times, he would go about the city incognito to see conditions for himself.[31] In private, he and his wife were concerned about the poverty they saw in Moscow and the surrounding countryside, discussing ways to improve it.[32] organizations and charities always attracted Sergei's attention and he became either chairman or patron of scores of them. He was, for example, chairman of the Moscow Society for the Care, Upbringing, and Education of Blind Children; of the Society for Homeless, Neglected Children, and Convicted Adolescents; and the Moscow Department of the Russian Department Society of National Health Protection.[33] addition, he was a patron of organizations as diverse as the Moscow and Saint Petersburg Universities, The Printer's Mutual Aid Fund, the Society of Care for Aged Actors, the Pskov Non-Classical Secondary School, and Prince Nikola's Alm Houses. He was also chairman of the Academies of both Arts and Science, the Moscow Archeological Society, the Society of Agriculture, the Russian Musical Society, the Historical Museum in Moscow, and the Moscow Theological Academy among others.[33] Tragedy[edit] See also: Khodynka Tragedy Duke Sergei Alexandrovich (right) with his brother Grand Duke Paul Alexandrovich (center, smoking) on 14 May 1896, coronation of Nicholas II. Alexander III died on 1 November [O.S. 20 October] 1894 and his son Nicholas II ascended to the Russian throne. The relationship between Grand Duke Sergei and his nephew, who had served under his command in the Preobrazhensky Life Guard Regiment, was close and it became stronger with Nicholas II's marriage to Princess Alix of Hesse, the youngest sister of Sergei's wife—a union that Sergei and Elizabeth Feodorovna had helped to promote. coronation ceremonies of the new Emperor and his wife, as tradition demanded, took place in Moscow and Sergei as Governor General of the City was in charge of overseeing the arrangements. As part of the preparations, Sergei had introduced the novelty of electric light to Moscow. Towards the end of the festivities, according to custom, every newly crowned Tsar presented gifts to the populace; Field, on the outskirts of Moscow, was where the distribution was held since the coronation of Tsar Alexander II. The choice was questionable, as the field was normally used as a military training ground and was crisscrossed with ditches. Nevertheless, Sergei, as Governor General approved the plans. Although a crowd of nearly half a million was expected from all over Russia, only one squadron of Cossacks and a small detachment of police were sent to maintain order. in the morning of 30 May [O.S. 18 May] 1896, families began to gather outside the frail wooden fence that protected the field, watching carts laden with beer, and the eagerly sought after gifts.[34] Around 6 am, a rumour swept through the mass that the booths had already opened and the souvenirs were being given out.[35] Suddenly moving as one, that great body of people began to surge forward in the direction of the booths.[35] As it did so, men, women and children, hundreds of whom had no idea what was happening, fell or slipped on the uneven ground and were crushed and trampled underfoot. Others suffocated in the mayhem.[35] The police, far too few in numbers, were helpless to do much and even the Cossacks when they arrived were unable to stop the catastrophe. One thousand three hundred people, many hideously mutilated and unrecognizable, were killed and twice that number were seriously injured.[36] Grand Duke Sergei had not directly participated in the planning for Khodynka Field, he was to blame for the lack of foresight and as Governor-General, ultimately responsible. However, he did not assume his part of the responsibility for the tragedy. He laid the blame on others, most notably on Ilarion Count Voronzov-Dashkov, head of the Ministry of the Imperial Court, with whom there had been some dispute over the management of the coronation festivities,[37] and Colonel Alexander Vlasovsky (1842–1899), the city of Moscow's Chief of Police.[38] In the eyes of public opinion Sergei had done himself great harm by not going to the scene of the incident or at least putting in appearances at the victims' funerals. of the stampede at Khodynka the tragedy, many members of the Romanov family, headed by Grand Duke Nicholas Mikhailovich and his brothers, thought that the remaining festivities should be canceled. On the other hand, Sergei Alexandrovich and his brothers thought that a historical event, such as a coronation, should not be disrupted or marred by a conspicuous period of mourning. The latter opinion believed that the crowds who came long distances should not be disappointed and that the tightly scheduled events for foreign dignitaries not be slighted and should go forward. There was also division among the Romanov family as to whether Grand Duke Sergei should have resigned. Grand Duke Nicholas Mikhailovich and his brothers called for his resignation, while Sergei's own brothers Grand Dukes Vladimir Alexandrovich and Alexei Alexandrovich closed ranks supporting him and threatened to retire from public life if Sergei was made the scapegoat for the Khodynka tragedy.[39] Sergei ultimately offered to resign but Vorontzov-Dashkov did not. The Tsar ultimately did not support a thoroughly proposed investigation, the Chief of Police was dismissed, but Grand Duke Sergei retained his high office. night of the tragedy Tsar Nicholas II, for diplomatic reasons, attended a ball in honor of the French; because of that, his reputation suffered for what was perceived to be his lack of sympathy for the victims. Duke Sergei Alexandrovich 1894 Sergei was made a member of the State Council. In 1896, he was promoted to Lieutenant General and appointed as Commander of Moscow military district. Because Sergei was devoted to the policies of his nephew, the Tsar regarded him as a useful counter weight to some of his ministers and officials and would always readily take his side.[40] When, in 1896, disturbances broke out in the universities, Nicholas II was grateful for his prompt action and that of the authorities that quickly restored order. Sergei was often condemned as a complete reactionary during his governorship, according to his brother-in-law Ernest, Grand Duke of Hesse, he wanted and strove for improvements, which angered conservatives, but blocked revolutionary reforms, which infuriated radicals, because he considered them impractical or thought that Russia was not ready for them.[36][41] enigmatic personality and harsh manners made him appear arrogant and disagreeable. Shy by nature, he dreaded personal contact. When courtesy demanded a handshake, he solved the problem by wearing a white glove. Puritan and humourless, at least in public, he had a total disregard for public opinion. He never seemed to be at ease with himself and others. He became a focus for serious opponents of the regime as well as for malicious gossip. His cousin Grand Duke Alexander Mikhailovich left a damaging description about him: "Try as I will,â€ he wrote, “ I cannot find a single redeeming feature in his character… Obstinate, arrogant, disagreeable, he flaunted his many peculiarities in the face of the entire nation… "[42] Later writers have accused him of sadism.[30][43] great deal of controversy around Sergei Alexandrovich has centered on the nature of his personal life. Conjecture about the perhaps unhappy nature of the relationship with his wife has abounded.[44] Sergei's marriage is barely documented. His private papers, including his correspondence with his wife, have not survived, and the evidence that does exist in the Moscow State Archives, the most important repository of Romanov papers, is open to interpretation. According to some contemporary reports, Sergei was homosexual.[43][45][46] His sexuality conflicted with his intense religious beliefs and the expectations of his position.[46] Contrary to this belief, the marriage was happy, in its own way. Unusually for royal couples, they slept in the same bed for all of their married life.[47] Forced to defend Sergei against rumors of discord, Elizabeth Feodorovna was devoted to her husband and treasured his memory after his death. Duke Sergei Alexandrovich of Russia with his foster children: Grand Duchess Maria Pavlovna jr, and Grand Duke Dimitri Pavlovich their marriage remained childless, the two children of Grand Duke Paul, Grand Duchess Maria, and Grand Duke Dimitri, often joined their household, spending Christmases and later some summer holidays with Sergei and his wife. The couple set aside a playroom and bedrooms for the youngsters at their home. 1902, Paul was banished from living in Russia after he contracted a morganatic marriage and Sergei asked for and obtained the guardianship of his niece and nephew.[45] a foster father, Sergei was strict and demanding, but devoted and affectionate towards the children. Nevertheless, Maria and Dimitri resented their aunt and uncle, blaming them for the forced separation from their real father, who had abandoned them.[48] While Sergei had their best interests at heart, his preoccupation with the smallest detail of their education and upbringing were not appealing to the two difficult adolescents, especially the obstinate Maria.[49] the end of 1904, Russia had suffered disastrously in the Russo-Japanese War and the country was in turmoil. As discontent and demonstration multiplied, so did the pressure on Sergei to maintain order.[50] He was of the opinion that only the utmost severity could put an end to the revolutionary ferment, but in the wake of civil disorder Nicholas II was forced to make concessions. did not support the Tsar's security policies of vacillations and evasions.[51] According to Marie Pavlovna, "it appeared to my uncle little less than monstrous ... he expressed deep sorrow for the state of affairs in Russia, of the necessity for serious measures, and of the criminal weakness of the Tsar's ministers and councilors." disillusioned with the whole situation and deciding it was the right time to retire into private life, he informed the Tsar that new times needed new faces.[52] After thirteen years of service, Sergei resigned from the Governorship on 1 January 1905 and was succeeded by Dmitri Feodorovich Trepov. However, he continued as Commander of the Moscow military district.[53] Ivan Kalyayev Assassination of the carriage his resignation, Grand Duke Sergei moved to the Neskuchnoye Palace with his wife and foster children. Shortly thereafter, they moved to the Nicholas Palace within the safety of the Kremlin, under the cover of night. Sergei took every precaution advised by his detectives. Sergei and his wife rarely ventured outside.[54] At home, they only received their closest friends.[54] Like his father, Alexander II, Sergei was firm of the belief that unless it was the will of God, no attempt on his life would succeed. If it were the will of God, no amount of security would prevent it. One precaution he did take was for the benefit of his adjutants, whom he would no longer allow traveling with him. 15 February 1905, the family attended a concert at the Bolshoi Theatre in aid of Elizabeth Feodorovna's Red Cross War charities.[55] A terrorist organization that knew his route had planned to assassinate him that day. However, one of their members noticed the children in the carriage and decided to call off their attack. To kill the Grand Duchess and the children would surely have sparked a wave of apprehension throughout the empire, and would have set back the revolutionary cause by years.[53] Having had lunch with his wife at Nicholas Palace on 17 February, Sergei left unaccompanied for the Governor General's mansion.[56] Because of the looming threat, Sergei had refused to take his adjutant, Alexei, since he was married and a father. The arrival of the Grand Duke's recognizable carriage, drawn by a pair of horses and driven by his coachman Andrei Rudinkin, alerted the terrorist who had been waiting in the Kremlin with a bomb wrapped in newspapers.[57] before 14:45, the carriage of the Grand Duke passed through the gate of Nikolskaya Tower of the Kremlin and turned the corner of the Chudov Monastery into Senatskaya Square. From a distance no more than four feet (1.2 m) away and still some 60 feet (18 m) inside the Nikolsky Gate, Ivan Kalyayev, a member of the Socialist Revolutionary Party's combat detachment, stepped forward and threw a nitroglycerin bomb directly into Sergei's lap.[58] The explosion disintegrated the carriage and the Grand Duke died immediately, his body blown to bits.[58] Scattered all over the bloodstained snow lay pieces of scorched cloth, fur, and leather. The body of the Grand Duke was mutilated, with the head, the upper part of the chest, and the left shoulder and arm blown off and completely destroyed.[59] Surrounded by splintered skull bones was what little that remained of his face.[58] Some of the Grand Duke's fingers, still adorned with the rings he habitually wore, were found on the roof of a nearby building.[58][60] impact, the carriage horses had bolted towards the Nikolsky Gate, dragging with them the front wheels and coachbox as well as the semi-conscious and badly burned driver, Rudinkin, whose back had been riddled with bits of bomb and stones. He was rushed to the nearest hospital, where he died three days later. Kalyayev, who by his own testimony had expected to die in the explosion, survived.[57][61] Sucked into the vortex of the explosion, he ended up by the remains of the rear wheels. His face was peppered by splinters, pouring with blood.[57] Kalyayev was immediately arrested, sentenced to death, and hanged two months later. Grand Duchess rushed to the scene of the explosion.[61] Stunned but perfectly controlled, she gave instructions, and, kneeling in the snow, helped to gather up Sergei's remains.[61] The bared torso, part of the skull, a hand bone fragment, fingers, and a still-booted foot were placed on a stretcher and covered with an army greatcoat. The Grand Duchess also gathered Sergei's medallions.[61] affected by the Grand Duke's death, Grand Duchess Elizabeth Feodorovna retired from the royal family and founded the Russian Orthodox convent of Martha and Mary, where she dedicated herself to the care of Moscow's poor and suffering.[58] Part of the obligations of the sisters of the Martha and Mary convent was to make an annual pilgrimage to the sepulchral church in memory of the Grand Duke on the day of his repose, 4 February.[62] Elizabeth Feodorovna was murdered during the Russian Civil War in 1918, together with many other Romanov relatives. bodies were smuggled to China and eventually reached Jerusalem. The wooden coffins were met at the railway station by the deputy British governor, Sir Harry Charles Luke, and taken for burial at the Church of Maria Magdalene on the Mount of Olives.[12] of the memorial, 4 May 2017 Duke Sergei's body was buried in a crypt of the Chudov Monastery within the precincts of the Moscow Kremlin. A memorial cross was erected on the spot where he was killed. After the downfall of the Romanovs, the cross was destroyed with the personal participation of Vladimir Lenin.[52] Monastery was demolished in 1928, and the Presidium of the Supreme Soviet was built on the site. The burial crypt of the Grand Duke was located in a courtyard of that building, which had been used as a parking lot. In 1990, building workers in the Kremlin discovered the blocked up entrance of the burial vault. The coffin was examined and found to contain the Grand Duke's remains, covered with the military greatcoat of the Kiev regiment, decorations, and an icon. He had left written instructions that he was to be buried in the Preobrazhensky Lifeguard regiment uniform, but as his body was so badly mutilated this proved impossible. In 1995, the coffin was officially exhumed, and after a Panikhida in the Kremlin Cathedral of the Archangel, it was reburied in a vault of the Novospassky Monastery in Moscow on 17 September 1995.[63] 4 May 2017, the memorial cross was restored in a ceremony that was attended by President Vladimir Putin and Patriarch Kirill of Moscow.[64] Grand Duchess Elizabeth, Commemorated on July 18;

Russia, Moscow, 1889-1916, Russian Mystic, Rasputin, not orthodox, controversial figure, close to nik & alix
Russia, Moscow, 1889-1916, Russian Mystic, Rasputin; St. Vladimir, Metropolitan of Kiev and Gallich, Commemorated on January 25;

Russia, Moscow, 1889-1919, Hieromartyr Platon, the first Bishop of Estonia, and the New Martyrs of Estonia, Traveling Preacher
Estonia, 1889-1919, Hieromartyr Platon, the first Bishop of Estonia, and all the New Martyrs of Estonia, fPootsi in Pätnu county, Priest, Traveling Preacher, Bishop i1917, 1918 German Occupation, still traveled to all parishes that summer, 1919 arrested shot by athiest Russian communist regime, then also 2 Archpriests Bezhanitsky&Bleive were shot; Estonia; Hieromartyr Platon, the first Bishop of Estonia, and all the New Martyrs of Estonia, Commemorated on January 14; holy Hieromartyr Platon (Πλάτων) was born on July 13, 1869, at Pootsi in Pätnu county, Estonia. At Holy Baptism, he received the name Paul. attending various theological schools, Paul Kulbusch was ordained as a priest. Father Paul travelled about, preaching the Word of God in the Orthodox churches of Estonia. December 31, 1917 he was consecrated as the first Bishop of Estonia, engaging in numerous activities in his efforts to elevate the Orthodox parishes. than two months after his consecration, Estonia was occupied by the German army. At that time it was very difficult to travel, but that did not stop the Bishop from visiting almost all of the Orthodox parishes in Estonia during that summer. 1919, he was arrested by the atheist regime in Moscow and, after being tortured, he was shot on January 14, 1919. Afterward, Archpriest Nicholas Bezhanitsky and Archpriest Michael Bleive were also put to death. Saint Platon's relics rest in the Cathedral of the Transfiguration in Tallinn. the Church also commemorates all the New Martyrs of Estonia: Priests, Deacons and laymen. Platon, Archpriests Nicholas Bezhanitsky and Michael Bleive were glorified as martyrs by the Russian Orthodox Church Outside of Russia in 1982, and by the Patriarchate of Constantinople in 2000. Church Service in honor of Saint Platon was composed by Metropolitan Joel of Edessa.

Russia, Moscow, 1889-1937, New Hieromrtr Elias, CLaw, Theology, Old Believers author, martyr w Alexis
Russia, Tver, 1889-1937, New Hieromrtr Elias, opposed Living Church in Communist Russia, martyr w Alexis, Cannon Law. Theology, Old Believers, etc. expert, teacher, author, e 1920s arrested b opposed Church Property confiscation, 1925 exiled tSurgut, Siberia, kicked out oMoscow, returned to Tver, 1937 Martyred wAlexis; New Hieromartyr Elias (Gromoglasov) of Tver, Commemorated on November 22; in 1869, the New Martyr Elias Gromoglasov was a priest of the Diocese of Tver, Russia, during the early 1900s. was well educated in canon law, theology and other disciplines, had taught for many years, and had authored numerous pieces on a variety of topics ranging from canon law to the Old Believer Schism. the early 1920s he was arrested in Moscow due to his opposition to the confiscation of Church property by the Soviet regime, but was soon released. 1925 he was again arrested and sentenced to three years of exile in Surgut, Siberia. of the right to reside in Moscow after his release, he relocated to Tver. December 4, 1937, he was again arrested with his coworker, Saint Alexis Benemanskii, with whom he was martyred on the following day. was canonized by the Diocese of Tver in 1999 and was numbered among those glorified as new martyrs and confessors of the Soviet Yoke by the Russian Orthodox Church in August 2000. Russia, Moscow, 1901-1937, New Hieromrtr Alexis, resisted Living Church in Communist Russia, 1917-1943, strongly opposed Living Church, arrested exiled 4times, Martyred wElias; New Hieromartyr Alexis (Benemanskii) of Tver, Commemorated on November 22; January 6, 1881 in the Tver region, the New Martyr Alexis Constantinovich Benemanskii was a priest of the Diocese of Tver, Russia, during the early 1900s. widely opposed the Living Church, which had been set up in the 1920s by the Soviet state to challenge the legitimacy of the Patriarchate of Moscow and, initially, Saint Tikhon himself. was tenacious in defending the canonical Church against the "renovationists," as proponents of the Living Church were called, and was unwilling to sacrifice his principles. the years, he had been arrested four times and imprisoned or exiled. December 4/November 21, 1937, he was arrested again, together with his coworker Archpriest Elias Gromoglasov, and martyred the following day, been accused of taking part in fictitious counter-revolutionary activities allegedly organized by the New Martyr Archbishop Thaddeus of Tver, who was arrested three days later and subsequently martyred. was canonized by the Diocese of Tver in 1999 and was numbered among those glorified as new martyrs and confessors of the Soviet Yoke by the Russian Orthodox Church in August 2000. Living Church in Communist Russia; Living Church (Russian: Живая церковь, also called Renovated Church or Russian: Обновленческая церковь or Renovationism, Russian: Обновленчество) was a theoretical, reformed "Orthodox church" set up in the old Soviet Union by the Bolshevik government after it confiscated all property of the Church of Russia. It was disbanded in 1943 when Stalin was desperate to bolster the morale of the Russian people in the Second World War. church had almost no following among the people, and a number of clergy who had been in the movement in good faith repented and returned to the Orthodox Church. The few who tried to exist in the state run church of the atheistic government were used by the state against those faithful to Patriarch Tikhon. The government knew the renovation (reformation) would cause division and weakening to government opposition. As the leader of the party said, "I will smite the shepherd and scatter the sheep", Patriarch Tikhon was arrested and isolated from the populace and the Church was given to the wolves. But even by the late twenties, it became of little use to the state. legacy of this movement, is that now all change is seen to be renovation of the faith. The Living Church used modern Russian, the revised calendar, and non monastic Bishops. the revolution of February 1917, the Russia Orthodox Church saw opportunity for the church reform long hoped for by many churchmen but delayed by the tsarist regime. In the All-Russian Church Council of 1917-1918, called together in Moscow, the patriarchate that was abolished by Peter the Great, was restored. new patriarch, Tikhon, had an independent approach toward the communist regime that had overthrown the provisional government. Under the official pretext that there was starvation in large sections of the country, the government in 1922 decided to confiscate all church valuables. The patriarch cooperated, but insisted on control of some church property such as the sacred vessels, and other liturgical items. For this, Patriarch Tikhon was placed under house arrest and the offices of the patriarchate were closed. group of priests including Alexander Vvedensky and Vladimir Krasnitsky, organized a Temporary Higher Church Administration, which turned into a group aimed at deposing the patriarch and introducing radical church reforms. Some bishops supported the Temporary Administration, but mostly the support came from married clergy who were excluded from the episcopacy by canon law, progressive intellectuals, and the government. Renovated Church deposed Patriarch Tikhon at one of its councils, and reestablished the Holy Synod (originally proclaimed by Peter the Great in 1721 to replace the patriarchate) to rule the church. It introduced controversial reforms to the episcopate and to the liturgy. undoubtedly deceitful nature of the Church takeover was evident to the faithful. The Living Church struggled much against the patriarch and his followers. Living Church leaders cooperated with the secret police having hundreds of "Tikhonite" clergy executed as counterrevolutionaries. an apparent attempt to relieve the harsh pressures on the Church, Patriarch Tikhon publicly repented his anti-Soviet actions, and assured the regime of his loyalty. On June 25, 1923 he was set free. Worshippers flocked to the churches that had remained faithful to him, and the schism of the Living Church lost much ground. Only by government support did it keep going. schism collapsed completely during World War II, when Joseph Stalin changed his religious policies and allowed the election of a successor to Tikhon. Except for Vvedensky, the leaders of the Renovated Church repented, and its churches returned to the Patriarch.

Russia, Moscow, 1891, Founding Church of Great Martyr George, Zakatalsk region, G enlightened Georgia, namesake, Bogomils came
Georgia, 1891, Founding of the Church of the Great Martyr George, Zakatalsk region (Talsk River of Alazani), new church in place of old, George enlightened Georgia, namesake, Nino established this feastday, Bogomils came; Zakatalsk region; Founding of the Church of St George, Commemorated November 10 ; Founding of the Church of the Great Martyr George in Georgia: was enlightened with the Christian faith by the holy Equal of the Apostles Nino (January 14), a kinswoman of the holy Great Martyr George the Victory-Bearer (April 23). Georgia has special veneration for Saint George as its patron saint. name Georgia is derived from George (this name is preserved now in many languages of the world). Nino established a feastday in his honor. It is celebrated in Georgia on November 10, in remembrance of the sufferings of Saint George. 1891, near the village of Kakha in the Zakatalsk region of the Caucasus, a new church in place of the old was built in honor of the holy Great Martyr George the Victory-Bearer, many of the heterodox Bogomils came in droves to it. heterodox Bogomils was a Christian neo-Gnostic or dualist sect founded in the First Bulgarian Empire by the priest Bogomil during the reign of Tsar Peter I in the 10th century.[1][2][3] It most probably arose in what is today the region of Macedonia.[4][5] Bogomils called for a return to what they considered to be early spiritual teaching, rejecting the ecclesiastical hierarchy. primary political tendencies were resistance to the state and church authorities. This helped the movement spread quickly in the Balkans, gradually expanding throughout the Byzantine Empire and later reaching Kievan Rus', Bosnia (Bosnian Church), Dalmatia, Serbia, Italy, and France (Cathars). Bogomils were dualists or Gnostics in that they believed in a world within the body and a world outside the body. did not use the Christian cross, nor build churches, as they revered their gifted form and considered their body to be the temple. gave rise to many forms of practice to cleanse oneself through purging,[clarification needed] fasting, celebrating and dancing.

Russia, Moscow, 1891-1917, Priest John Kochurov, first priest martyred by Bolsheviks
Russia, Moscow, 1891-1917, Priest John Kochurov, first priest martyred by Bolsheviks Tsarskoye Selo; Priestmartyr John Kochurov, Commemorated October 31 ; Icon of the Mother of God of Tsarskoe Selo, Commemorated November 27 ;

Russia, Moscow, 1891-1892, Multiplier of Wheat Icon, Optina Monastery, MOG, St Ambrose, crop failure famines, but rain w icon
Russia, Kaluga, 1892, Multiplier of Wheat Icon; Optina Monestary ; Icon of the Mother of God the "Multiplier of Wheat", Commemorated October 15 ; Icon of the Mother of God, the “Multiplier of Wheat”, was painted at the blessing of the Elder Ambrose (October 10) of the Visitation Optina wilderness monastery. Ambrose, a great Russian ascetic of the nineteenth century, was ardent with a childlike faith towards the Mother of God. In particular, he revered all the Feastdays of the Mother of God, and on these days he redoubled his prayer. the icon, “Multiplier of Wheat,” Saint Ambrose blessed the Shamordino women’s monastery established in honor of the Kazan Icon of the Mother of God, which he had founded not far from the Optina monastery. this icon, the Mother of God is depicted sitting upon the clouds, and Her hands are extended in blessing. Beneath her is a compressed field, and on it amidst the grass and flowers stand and lay sheaves of rye. Ambrose himself decreed the day of celebration, October 15, and called the icon “Multiplier of Wheat”, indicating by this, that the Most Holy Theotokos “is a Helper for people in their labors for the acquiring of their daily bread.” his blessed repose, Saint Ambrose ordered many copies of this icon and sent them to his spiritual children. the Akathist to this icon, the Elder composed a particular response, “Hail, Full of Grace, the Lord is with You! Grant unto us unworthy ones the dew of Your grace and the showing forth of Your mercy!” Ambrose’s burial took place on October 15, the Feastday of the icon. first miracle from the holy icon was witnessed in 1891, when throughout Russia there was a famine because of crop failure. In the Kaluga district and on the fields of the Shamordino monastery, however, grain was produced. 1892, already after the death of Saint Ambrose, his attendant John Cherepanov sent a copy of the icon to the Pyatnitsa women’s monastery in Voronezh district. In this locale there was a threat of drought and famine, but soon after a Molieben was celebrated before the icon “The Multiplier of Wheat”, rain fell and ended the drought. Venerable Ambrose of Optina, Commemorated October 10 ; Ambrose of Optina Michailovich Grenkov was born Nov. 23, 1812 in the Russian province of Tambov. His parents raised him strictly and with fervent piety. Since he was of a priestly family, it was no surprise when he entered the Tambov theological seminary in 1830. He did well in his studies and was ranked among the top students. a year before graduation Alexander became seriously ill. He promised that if God healed him, he would become a monk. Although his prayer was answered, Alexander seemed to forget his promise. graduation from the seminary he took a position as tutor to the children of a certain landowner and remained with this family for a year and a half. After this he became a teacher at the local parochial school. day in 1839 Alexander and a friend visited the famous hermit Father Hilarion to ask him what they should do with their lives. Alexander was surprised when he was told to go to the monastery of Optina Pustin, where they had great need of him. In September of that same year, however, he seemed to be prepared to continue with his teaching career. night he was invited to spend a pleasant evening with some friends. His conversation was witty and brilliant, and all his jokes and puns were on the mark. Although his hosts were amused and impressed by him, Alexander was disgusted by his own frivolity. Perhaps his unfulfilled promise to become a monk weighed on his conscience. next morning he quit his job and arrived at Optina in October of 1839. After a trial period he decided to remain in the monastery and dedicate his life to God. He received the monastic tonsure in 1842, and was given the name Ambrose in honor of Saint Ambrose of Milan (December 7). Ambrose knew the famous spiritual directors Elder Leonid and Elder Macarius. He was the cell attendant of Elder Macarius, who undoubtedly influenced the young monk’s spiritual development. as a priest in 1845, Father Ambrose’s reverence and piety in celebrating the divine services were noticed by the other monks. His health began to decline shortly afterward, and he had to ask to be relieved of all duties. In 1846 he was so ill that the Mystery of Holy Unction was administered to him. He bore his illness without complaint and slowly regained his strength. By 1848 he was able to walk with the aid of a cane. Ambrose began to help Elder Macarius with his correspondence and in preparing the Russian edition of Saint John Climacus’s LADDER OF DIVINE ASCENT, which was published by the monastery. Father Macarius had to go to Moscow in 1852, he designated Father Ambrose to take his place until his return. Father Ambrose never gave his personal opinions when he was asked for advice, but always referred people to the writings of the Fathers. If someone did not understand the text he was given to read, Father Ambrose would explain it in simple terms. Macarius died in 1860 without naming anyone to succeed him as Elder. By divine providence, all the other possible candidates either died or were appointed as abbots of other monasteries. This left Father Ambrose as the undisputed spiritual director of the monastery. In his role as Elder, Father Ambrose had to receive many people each day to hear confessions and give advice. He used to say, “The Lord has arranged it so that I would have to talk to people all my life. Now I would be happy to remain silent, but I cannot.” average day in Saint Ambrose’s life began at 4 A.M. when his cell attendant came into his cell to read the morning Rule of prayer for him. After this he would wash and have some tea, then he would dictate replies to the many letters he received every day. Visitors would be lining up even as he was having breakfast. Sometimes he would take a break after two hours, but more often he would continue seeing people until noon when he had his lunch. lunch he would go out into the next room and greet more visitors. People would call out questions and he would give an appropriate response. He took a short rest at 3 P.M. then talked to people until the evening. At 8 P.M. he had dinner then received more visitors until 11 P.M. At that hour the evening Rule of prayer was read, and Father Ambrose begged forgiveness of the brethren whom he may have offended by thought, word, or deed. After three or four hours of sleep it would all begin again. This routine would fatigue a strong man. It is remarkable that Saint Ambrose, who was often in poor health, was able to keep it up for so many years. all over Russia, people flocked to the venerable Elder. The writer Tolstoy visited him on at least three occasions, and left impressed by the wisdom of the holy monk. Fyodor Dostoevsky came to Optina in 1878 after the death of his son Alyosha and was profoundly affected by his meeting with Saint Ambrose. The novelist used Father Ambrose as a model for Starets Zosima in The Brothers Karamazov. saint founded Shamordino convent in 1884. This convent, which was near Optina, opened its doors to women who were poor, sickly, or even blind. Most convents were very poor and had to rely on the incomes of women who had a certain personal wealth in order to remain open. Saint Ambrose made it possible for any woman who wished to become a nun to follow this path of salvation. began to decline after the death of the first abbess, Mother Sophia. Saint Ambrose went there in June 1890 to straighten out the convent’s affairs. He was unable to return to Optina due to illness, then winter made it impossible for him to travel. Father Ambrose continued to see visitors at Shamordino, even though his health continued to deteriorate in 1891. September, it was clear that he had not long to live. He fell asleep in the Lord at 11:30 A.M. on the morning of October 10 1891. Throngs of people attended his funeral and also his burial at Optina. Fathers Joseph, Anthony, Benedict, and Anatole succeeded him as Elder until the monastery was closed after the Russian Revolution. Moscow Patriarchate authorized local veneration of the Optina Elders on June 13,1996. The work of uncovering the relics of Saints Leonid, Macarius, Hilarion, Ambrose, Anatole I, Barsanuphius and Anatole II began on June 24/July 7, 1998 and was concluded the next day. However, because of the church Feasts (Nativity of Saint John the Baptist, etc.) associated with the actual dates of the uncovering of the relics, Patriarch Alexey II designated June 27/July 10 as the date for commemorating this event. The relics of the holy Elders now rest in the new church of the Vladimir Icon of the Mother of God. Optina Elders were glorified by the Moscow Patriarchate for universal veneration on August 7, 2000. Ambrose was glorified in 1988 by the Patriarchate of Moscow as part of the Millennium celebration of the Baptism of Rus.

Russia, Moscow, 1892-1937, Alexander Hotovitzky, Volhynia Seminary, New York, San Francisco, Moscow, special spark from God
Russia, Volhynia, 1892-1937, Alexander Hotovitzky, Volhynia, son of rector of V T Seminary, educated there and Petersburg T A, New York, San Francisco, special spark from God, preaching, Tikhon, US missionary, Uniates from his home, Philidelphia, Yonkers, Passaic, publisher, mutual aid, St Nik Cathedral, Finland, proselytic Lutherans, Moscow, Tikhon, struggle to save the nation, Civil War, brotherhood, alms for Cathedral, arrests, confiscations, chruch donations for starving, however Church forbad sacred vessels surrender, court cases counter-revolutionary activities, draft resolution guaratee for starving, deemed c-r, executions, acknowleged main organizer, milder verdict 10 yrs, amnesty, interrogation, exile to Turuhan r, return, protopresbyter to Sergius, rector on Donskoy st, light in his eyes, 1937 arrest and martyrdom; Alexander Hotovitzky (or Hotovitsky), hieromartyr of the Bolshevik yoke, Missionary of America, was a Ukrainian who came to the United States in the 1890s as a lay missionary and was ordained to the priesthood while there. was active as a missionary among the emigrated Uniates in the northeastern United States before being ordered back to Europe 1914. was to become vicar of the congregation of the Russian Embassy in Berlin. of the outbreak of the First World War he was instead nominated as vicar of the Orthodox congregation in Helsinki, Finland, then a part of imperial Russia. 1917 he was assigned to Christ the Savior Cathedral in Moscow. the Bolshevik coup he was subjected to many cruelties by the revolutionaries as he defended the Orthodox faith, his people, and church property. to many arrests and exile Father Alexander served his Church as best he could through these tumultuous times until after a final arrest he was executed during the Great Purge on August 19, 1937. glorification is celebrated on December 4. Kremenetz - Kremenetz city of Kremenetz district and rests 18 km north-east of the great Pochayiv Lavra ; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated December 4 ; New Martyr of Russia Alexander Hotovitzky was born on February 11, 1872 in the city of Kremenetz, into the pious family of Archpriest Alexander, who was Rector of the Volhynia Theological Seminary and would later be long remembered in the hearts of the Orthodox inhabitants of Volhynia as a good shepherd. Alexander received a good Christian upbringing from his parents, who instilled in him love for the Orthodox Church and for the people of God. future pastor was educated at the Volhynia Seminary and the Saint Petersburg Theological Academy, from which he graduated with a Master’s degree in 1895. graduation from the Academy, he was sent for missionary service to the Diocese of the Aleutians and North America, where he was assigned to the position of reader at the newly-established Saint Nicholas Orthodox Church in New York City. his marriage to Maria Scherbuhina, a graduate of the Pavlovsk Institute in Saint Petersburg, the Hieromartyr Alexander was ordained to the diaconate, and soon after, on February 25, 1896, to the priesthood by Bishop Nicholas (Ziorov) of the Aleutians, whom Father Alexander would always later remember with gratitude and love. ordination took place at the diocesan cathedral in San Francisco. In his address to the newly-ordained Father Alexander, Bishop Nicholas explained his selection of the new priest for ordained ministry in these words: “Your special sense of decency, your good upbringing, your noble idealism, and your sincere piety immediately caused me to look favorably upon you and compelled me to single you out among the young people, with whom you used to visit me in Saint Petersburg... could see that you had that special spark from God, which makes any service an action truly done for God’s sake, and without which a vocation becomes soul-less and dead work... first experience in preaching has shown you the power of this kind of inspiration: you saw how the people gathered around you and how attentively they stood and listened at length to your discourses... Why did these people listen to you rather than going to hear other preachers? Clearly the spark which burns within you attracts the hearts of these people like a magnet.” week after his ordination, the young priest returned to New York to assume the pastorate of the parish where he had previously served as reader. From 1898 to 1907, the New Martyr Alexander served as a pastor under the omophorion of Bishop Tikhon. Tikhon, who, in the tragic year of 1917, was to be elevated by Divine Providence to the primatial see as Patriarch of Moscow, valued highly Father Alexander’s sincere piety, his gift of pastoral love, and his multifaceted theological erudition. spectrum of his activity in the United States was quite broad and very fruitful. He was successful in missionary service, primarily among Uniates newly-emigrated from Galicia and Carpathian Rus. was also one of the closest collaborators of the Orthodox archpastors in America and represented the Orthodox Church before American religious institutions and meetings. Alexander’s missionary work was not without many temptations and sorrows. later Metropolitan, Platon (Rozhdestvensky) expressed gratitude for the Passion-bearer Alexander’s labors in America in an address delivered at the Divine Liturgy on February 26, 1914. Bidding farewell to Father Alexander, the Archbishop said, “One morning, during the years we worked together, you came to my room and, without saying much, unbuttoned your shirt, revealing a very large, bluish, bloody abrasion on your chest. That wound from a fanatic, who in a fit of rage attacked you wildly with a stick, followed the meeting of Russian people at which you had encouraged your own ethnic brother to renounce the pernicious Unia with Rome... My entire being was shaken to the core and I was profoundly moved, for before me at that moment was a genuine example of witness for Christ.” Father Alexander’s efforts, Orthodox parishes were established in Philadelphia, Yonkers, and Passaic as well as other large and small towns throughout North America. The parishioners of these churches were cradle Orthodox whom fate had brought to the New World, as well as Carpatho-Russians converted from the Unia and former Protestant converts to the Orthodox Church. important contribution to the witness of the truth of Orthodoxy before heterodox American society was made by the American Orthodox Messenger, which was published in English and Russian under Father Alexander’s editorship. Articles by the editor regularly appeared in this journal. New Martyr Alexander actively participated in the establishment of an Orthodox diocesan mutual aid society and at various times, he served as treasurer, first secretary, and president of this organization. The society provided material aid to Austrian Carpatho-Russians, Macedonian Slavs, Russian troops in Manchuria, and to Russian prisoners of war in Japanese camps. Alexander also took upon himself the ascetical burden of constructing the architecturally remarkable and majestic Saint Nicholas Cathedral in New York to replace the small parish church. cathedral was to become an adornment of the city. He visited Orthodox communities throughout America soliciting funds for the construction of the Cathedral. 1901, he also traveled to his homeland, Russia, for this purpose. the annals of Saint Nicholas Church, which in 1903 became the diocesan Cathedral, it is recorded that, “This Cathedral was established and constructed in the City of New York in North America, under the supervision and through the efforts and labors of the most honorable Archpriest Father Alexander Hotovitzky in the year of Our Lord 1902.” February 26, 1906, Orthodox America celebrated the tenth anniversary of priestly service of Archpriest Alexander, one of its most remarkable pastors. Bishop Tikhon greeted the jubilarian with these words: “As you remember your ordination as a priest of God at this anniversary, you are doubtless unwillingly contemplating how you have used your God-given talents, and asking yourself if the Grace of God was bestowed on you in vain and how far you have advanced on the path of moral perfection. you judge yourself in this way, you are at the same time the judge and the accused. In order for a judgment to be fair, the testimony of onlookers, the witnesses, must be heard. Now they are speaking before you—listen to them. Thanks be to the Lord! We just heard their eloquent and heartfelt testimony praising you. myself as your superior, I can testify that you have proven to be trustworthy, and have justified the expectations which were hoped for at your ordination.” sacrificial and dedicated pastoral service of the New Martyr Alexander in America was concluded on February 26, 1914, exactly eighteen years after his ordination to the priesthood. his farewell address, Father Alexander said, “Farewell, American Orthodox Rus—my dear Mother, the Holy American Church. I, your ever-grateful son, bow fully to the ground before you. You gave birth to me spiritually, you nurtured me, from your depths you inspired me by your strength. Through the shining witness of your founders, through the enlightened apostolic teachings of your preachers, through the fervor of your faithful flock, you have given me the greatest possible joy—to be your son.” 1914 to 1917, Father Alexander served as a priest in Helsinki, Finland, where the majority of the population was Protestant. Finland was then part of the Russian Empire, the Orthodox clergy there had to exert great efforts to protect the Orthodox Karelians from the proselytic expansionism of the Finnish Lutherans. In Finland, the New Martyr Alexander was a loyal, active, and dedicated assistant to his archpastor—Sergius (Stragorodsky), the future Patriarch. August 1917, Archpriest Alexander was transferred to Moscow and assigned as assistant pastor of Christ the Savior Cathedral. Here he was again under the direct guidance of Saint Tikhon, with whom he had already been closely associated in America. Passion-bearer Alexander participated in the deliberations of the Church Council of 1917-18. When the Council discussed the drafting of a message to the Orthodox flock concerning elections to the State Council, he stated that, as the fate of Russia was at stake, the Church and the Council in particular should not shy away from the struggle to save the nation. about the efforts of the Council to upbuild the Church, he outlined his preliminary plans for order and healing in the internal life of the Church and stated with some bitterness, “It seems as if there were builders who were furiously preparing blueprints, plans and so forth for the construction of an edifice and at the same time were calmly observing the destruction brick by brick of this edifice by enemies.” the difficult years of the Civil War, the New Martyr Alexander collaborated closely with Saint Tikhon in the administration of the Moscow diocese. 1918, under the spiritual leadership of the rector, Father Nicholas Arseniev, and the assistant pastor, Father Alexander, a brotherhood affiliated with Christ the Savior Cathedral was established. As its first activity, the brotherhood issued an appeal to the Orthodox flock, which Father Alexander helped write. document stated, “People of Russia! Christ the Savior Cathedral, the adornment of Moscow, the pride of Russia, the joy of the Orthodox Church has been condemned to slow destruction. This glorious monument to the great exploits of Russian warriors, who gave their lives for their native land and the Holy Orthodox Faith, has been denied state support...People of Russia! Will you really surrender this wonderful church of the Savior to mockery? it really true, as is claimed by the persecutors of the Holy Church, that the people of Russia no longer need holy things—Churches, sacraments, services, because all this is outdated and superstitious? Respond, you faithful! All of you, respond as one! Rise up and protect your holy things! May the generous and well-intentioned donations of the rich be added to the precious pennies of the faithful poor. Moscow, you are the heart of Russia! Preserve your holy shrine—your golden-domed Church of the Savior!...” response to this appeal, Orthodox inhabitants of Moscow joined the brotherhood of Christ the Savior Cathedral, and gave their alms to support the majestic church. service at that time was accompanied by much grief and danger. May 1920 and November 1921 Father Alexander was arrested for brief periods. He was accused of violating the decrees concerning the separation of the Church from the state, and the school from the Church, by holding church school for the children. 1922, the Church was subjected to harsh tribulations when, under the pretext of helping the starving, ecclesiastical treasures including sacred vessels, icons, and other holy things were violently confiscated by the state. the appeal of Her holy primate, the Orthodox Church made generous donations to assist the starving. when Saint Tikhon issued a statement to his flock throughout Russia forbidding the cooperation of the clergy in surrendering sacred vessels for non-ecclesiastical use based on canon law, slanderous campaign against the Church was begun in the press, Her primate was arrested, and a wave of court cases took place throughout Russia, in which servants of the Lord’s altar were accused of counter-revolutionary activity. During these trials many faithful servants of the Church of Christ were sentenced to death and shed their blood as hieromartyrs and martyrs. this difficult time for the Church, Father Alexander was unwaveringly guided by the statements of the Holy Patriarch to his flock and also followed his directives. to assist the starving were collected at Christ the Savior Cathedral. At the same time, measures were undertaken to protect the sacred objects of this church. of the clergy and parishioners of Christ the Savior Cathedral were held at Father Alexander’s apartment in order to draft a resolution of the general parish meeting concerning the state decree. draft of the resolution, prepared by Father Alexander, protested against the violent confiscation of church valuables. general meeting of parishioners was convened on March 23, 1922 at Christ the Savior Cathedral, presided by Archpriest Nicholas Arseniev. Alexander had already been arrested. meeting adopted the final text of the resolution, which demanded guarantees from the state that all donations be used to save the lives of the starving. The participants in the meeting protest the poisonous publications against the Church as well as insults against the hierarchy. The drafting of this document was deemed by the authorities to be criminal counter-revolutionary activity. two court cases against the Church, in Petrograd and Moscow, which resulted in the executions of hieromartyrs and martyrs, a new highly visible trial of clergy and laity began in Moscow on November 27, 1922, during which they were accused of supposedly “attempting to retain in their hands possession of church valuables and, through the resulting starvation, to topple the Soviet regime.” trial in this case were 105 clergy and laity. the main defendants were Archpriest Sergius Uspensky, dean of the second district of forty churches in Prechistenka, Archpriest Nicholas Arseniev, dean of Christ the Savior Cathedral, Archpriest Alexander Hotovitzky, assistant pastor of this Cathedral, Ilya Gromoglasov, priest of Christ the Savior Cathedral, Lev Evgenievich Anohin, warden of this Cathedral, and Archpriest Simeon Golubev, rector of Saint John the Warrior Church. most significant part of the indictment submitted to the Court concerned the activity of the clergy and laity of Christ the Savior Cathedral. indictment stated, “The main organizers and leaders of this criminal activity were Priest Hotovitzky, chairman of the council of parishes in this area, Priest Arseniev, rector of the Cathedral, Priest Zotikov, Priest Gromoglasov, former lawyer Kayutov, former deputy minister Shchepkin, the merchant Golovkin, and engineer Anohin. the decree of the Supreme Central Executive Committee concerning the confiscation of church valuables was issued, they began their preliminary activities under the leadership of the priest Hotovitzky, who repeated to secretly gather the above named people at his apartment in order to plan with them the measures which they proposed to enact to achieve their criminal intentions.” case was in court for two weeks. After the detailed indictment was read, questioning of the defendants began. Father Alexander remained cool and calm during the questioning as he tried to protect the other defendants. did not admit any guilt, stating, “I consider that it is not counter-revolutionary to ask for a corresponding amount of metal in return for church valuables.” the interrogation of all the defendants and witnesses, at the Court session on December 6, the later infamous, sinister prosecutor Vishinsky delivered the concluding statement for the prosecution. He asked the court for a sentence of capital punishment for thirteen defendants including Archpriests Alexander Hotovitzky, Nicholas Arseniev, Sergius Uspensky, Priest Ilya Gromoglasov, Abbess Vera (Pobedinskaya) of the Novodevichii Women’s Monastery and L.E. Anohin. Vishinsky requested that the other defendants be sentenced to prison terms of varying length. December 11, defendants were given an opportunity to say a final word to the court. his comments, Father Alexander attempted, first of all, to obtain the court’s leniency and mercy for his brother clergy, “I direct your attention to those who were at the meeting in my apartment: some of them are old and the others are very young and guilty of nothing. This was a completely ordinary meeting, it was not counter-revolutionary and it cannot by any means be characterized as a shady plot.” lengthiest final comments were delivered by the professor and priest Ilya Gromoglasov. This defendant attempted to gain the favor of the court by expounding on his former opposition to the Holy Synod. Concerning the conclusions of the prosecution, he said that he “knew nothing of the criminal organization headed by Hotovitzky.” December 13, the verdict of the revolutionary tribunal was announced. was milder than the bloodthirsty verdicts delivered at previous trials held in Petrograd and Moscow in conjunction with the confiscation of church valuables. of the main defendants—Abbess Vera (Pobedinskaya), Archpriest Sergius Uspensky, and Archpriest Alexander Hotovitzky were sentenced to ten years in prison, the confiscation of their personal property and the deprivation of their civil rights for five years. others were sentenced to lesser terms of imprisonment. Appeals for pardon, made by those who were sentenced to the longest terms of imprisonment, including that of Archpriest Alexander, were rejected by the presidium of the Supreme Central Executive Committee on February 16, 1923. the holy Patriarch Tikhon resumed his administration of the Church and made several statements regarding loyalty to the governmental authorities, many hierarchs, clergy, church leaders and laity, who had previously received sentences from the judiciary in conjunction with the confiscation of church valuables, were granted amnesty. Alexander was among those freed in October 1923. Following his liberation, he was not assigned to a parish but served by invitation at various churches in Moscow. remained free for only a short time. Already on September 4, 1924, E. Tuchkov, head of the 6th section of the Department of State Political Management, compiled a list of thirteen clergy and church leaders of Moscow and recommended that they be subjected to administrative exile. New Martyr Alexander, who was included in the list, was characterized as follows in this document, “A priest and preacher with a post-graduate education, very active, zealous and influential among the Tikhonites. His outlook is anti-Soviet.” September 9, 1924, the New Martyr Alexander was subjected to an interrogation. “In my religious convictions,” he said at that time, “I consider myself to be a Tikhonite. My relations with the Patriarch are intimate rather than just strictly administrative, but lately, I have avoided meeting with Patriarch Tikhon, as I felt that this might inconvenience him due to my conviction in conjunction with the confiscation of church valuables. I have never expressed an opinion concerning the restoration of the former government and such a thought has not even crossed my mind.” a decision of a special meeting of the administration of the Department of State Political Management, the New Martyr Alexander was exiled to the Turuhan region for a period of three years. His already failing health was further weakened by his sojourn in the far north. his return from exile, Father Alexander was raised to the rank of protopresbyter and became one of the closest assistants of the Deputy Locum Tenens of the Patriarchal Throne, Metropolitan (later Patriarch) Sergius, who knew him well since the time of his service in Finland. the 1930s, Protopresbyter Alexander served as rector of the Church of the Deposition of the Robe on Donskoy Street. One of the parishioners of this church recalls, “In 1936, Father Alexander did not preach, as he was apparently forbidden to do so. In 1936-7, I was present many times when Father Alexander served. He was a tall, gray-haired priest with gentle facial features, who looked extremely intelligent. Gray, trimmed hair, a small beard, very kind gray eyes, a high-pitched, loud tenor...pronounced exclamations distinctly and with inspiration...His appearance reminded me of many priests who were exiles from the western regions...Father Alexander had many parishioners who greatly revered him...Even today, I remember Father Alexander’s eyes. It seemed as if his glance penetrated your heart and embraced it with affection. I had the same feeling when I saw the holy Patriarch Tikhon...The same light also shining in Father Alexander’s eyes was testimony of his sanctity.” the fall of 1937, the New Martyr Alexander was arrested again. The documentary evidence about him at our disposal ends with this; however, a majority of oral reports testify to his death as a martyr. The Orthodox Church in America, on whose territory Protopresbyter Alexander served as a priest until 1914, venerates him as a passion-bearer, whose life as a confessor ended with sufferings for Christ. The place of his burial is unknown. Church of Russia also commemorates Saint Alexander on August 7, along with the Archpriests Alexei Vorobiev, Michael Plishevsky, John Voronets, the priests Demetrius Milovidov, and Peter Tokarev, the deacon Elisha Sholder, and Igumen Athanasius Egorov. photo gallery of the 1994 Glorification of Saint Alexander may be viewed here.

Russia, Moscow, 1894, Uglich, Rostov, sick St Petersburg merchant dream, MOG told him go to icon at Uglich, healed, Wworking s
Russia, Rostov, 1894, Uglich, Rostov (Uchma River, Volga River 7), sick St Petersburg merchant, dream vision, MOG told him go to icon at Uglich pray before it tbHealed, Igumen ordered search, found &Moved to Dorm Church, merchant healed, wonderworking since, Alekseev Womens M; Uglich; Úglich Portaίtissa (Gatekeeper) Icon of the Mother of God, Commemorated on June 23; Most Holy Theotokos first appeared to Igoumen Evangelos, who was the Superior of the Monastery from 1864-1872. late XIX century researcher I. Vinogradov dates the Icon's presence in the Monastery to that period. he was correct in thinking that the Icon was painted during that time, then it was lost for almost thirty years. Icon was found in the Monastery storeroom in 1894. June 23 of that year, a sick merchant from St. Petersburg arrived alone at the Monastery. Speaking to the Igoumen, he told him in detail about his illness, and of the vision he had in a dream. The Mother of God told the merchant to go to Úglich, where her Icon was located, and to pray before it, promising that he would be healed. Igoumen ordered that a search be made for the Icon. This was done, and the Icon was moved into the Monastery's Dormition church in great triumph. When the sick merchant prayed before the Icon, he soon recovered. In gratitude for the healing he had received, he covered the Icon with a silver gilded riza. that time, the wonderworking Úglich Portaίtissa Icon of the Theotokos has granted healing and consolation to those who resort to the Queen of Heaven with faith in her intercession before God. this Icon the Mother of God is depicted as a nun with a staff and a prayer rope in her left hand, and a candle in her right hand. This image is located in the Alekseev Women's Monastery in Úglich, Yaroslavl Province, and it is also known as the "Inextinguishable Candle." Úglich Portaίtissa Icon of the Mother of God bears a striking resemblance to the Igoumeness of Mount Athos Icon, which is commemorated on the second Sunday after Pentecost, along with All Saints of Mount Athos.

Russia, Moscow, 1894-1917, Emperor, Nicholas II, Reformer, peaceful, L of Nations, disarmament, enlightened, executed
Moscow Emperor, 1894-1917, Nicholas II, Emperor of Russia ; Passion-bearer Tsar Nicholas, Commemorated on July 17; Uncovering of the relics of the Venerable Seraphim of Sarov, Commemorated on July 19 ; Martyr Ilia Chavchavadze of Georgia, Commemorated on July 20; Icon of the Mother of God œthe Joy of All who sorrowÂ (with coins) in St Petersburg, Commemorated on July 23; Venerable Anatole II of Optina, Commemorated on July 30 ; New Martyr Nazarius, Metropolitan of Kutaisi-Gaenati, and his companions of Georgia, Commemorated August 14 ; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10; Venerable Ambrose of Optina, Commemorated on October 10; Icon of the Mother of God the œMultiplier of WheatÂ, Commemorated on October 15; Hierarch Alexander, Bishop of Guria and Samegrelo, Commemorated on October 27; Priestmartyr John Kochurov, Commemorated on October 31; St Nectarius Kephalas the Metropolitan of Pentapolis, Commemorated on November 9; Hieromartyr Gregory (Peradze) of Georgia, Commemorated on November 23 ; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated on December 4; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated on December 15 ; Repose of St John of Kronstadt, Commemorated on December 20; St Euthymius (Takaishvili), Commemorated on January 3; Venerable Hieromonk Alexei of Teklati, Commemorated on January 18; St Euthymius the Confessor, Commemorated on January 20 ; St George (John) of Georgia, Commemorated on January 21 ; St John, Commemorated on January 23; St Gabriel, Bishop of Imereti, Commemorated on January 25; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated on January 25; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Repose of St Raphael the Bishop of Brooklyn, Commemorated on February 27; Repose of St Nicholas of Zhicha, Commemorated on March 18; Venerable Seraphim of Vyritsa, Commemorated on March 21; The Meeting of the Mother of God and Saint Elizabeth, Commemorated on March 30; Venerable Barsanuphius of Optina, Commemorated on April 1; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); Venerable Nectarius of Optina, Commemorated on April 29; Venerable Nikon of Optina, Commemorated on June 25;

Russia, Moscow, 1894-1917, Emperess Alexandra Feodorovna (Alix of Hesse), Nic and Alix
Moscow Emperess, 1894-1917, Alexandra Feodorovna (Alix of Hesse); Passion-bearer Tsar Nicholas, Commemorated on July 17; Uncovering of the relics of the Venerable Seraphim of Sarov, Commemorated on July 19 ; Martyr Ilia Chavchavadze of Georgia, Commemorated on July 20; Venerable Anatole II of Optina, Commemorated on July 30; Righteous Admiral Theodore Ushakov of the Russian Naval Fleet, Commemorated on October 2; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10; Venerable Ambrose of Optina, Commemorated on October 10; Icon of the Mother of God the œMultiplier of WheatÂ, Commemorated on October 15; Hierarch Alexander, Bishop of Guria and Samegrelo, Commemorated on October 27; Priestmartyr John Kochurov, Commemorated on October 31; St Nectarius Kephalas the Metropolitan of Pentapolis, Commemorated on November 9; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated on December 4; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated on December 15 ; Repose of St John of Kronstadt, Commemorated on December 20; St Euthymius (Takaishvili), Commemorated on January 3; St Euthymius the Confessor, Commemorated on January 20 ; St George (John) of Georgia, Commemorated on January 21 ; St John, Commemorated on January 23; St Gabriel, Bishop of Imereti, Commemorated on January 25; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated on January 25; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Repose of St Raphael the Bishop of Brooklyn, Commemorated on February 27; The Meeting of the Mother of God and Saint Elizabeth, Commemorated on March 30; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); New Martyr Nazarius, Metropolitan of Kutaisi-Gaenati, and his companions of Georgia, Commemorated August 14 ; Hieromartyr Gregory (Peradze) of Georgia, Commemorated on November 23 ; Venerable Hieromonk Alexei of Teklati, Commemorated on January 18; Repose of St Nicholas of Zhicha, Commemorated on March 18; Venerable Seraphim of Vyritsa, Commemorated on March 21; Venerable Barsanuphius of Optina, Commemorated on April 1; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; Venerable Nectarius of Optina, Commemorated on April 29; Venerable Nikon of Optina, Commemorated on June 25;

Russia, Moscow, 1898, Kursk Icon of the Sign, Survived Anarchist time-bomb, even the glass, other things devastated
Russia, Kiev, 1898, Icon of the Sign, Kursk, Ukraine (Seym River Source, Kur and Tuskar River mouths), to destroy it Anarchists time-bombed it, but it survived, even its glass, while Everything in Cathedral except the icon was devastated.; Kursk; Icon of the Mother of God of “the Sign”, Commemorated on March 8; March 8, 1898, a group of anarchists who hoped to undermine the people’s faith in the Kursk-Root Icon’s wonderworking power, decided to destroy it. placed a time bomb in the Cathedral of the Sign in the city of Kursk, and at 2 o’clock in the morning there was a devastating explosion that shook the monastery's walls. frightened monks ran immediately to the cathedral, where they saw horrible devastation. The force of the blast shattered the gilded canopy above the Icon. The heavy marble base, with several massive steps, had been jolted out of position and had split into several pieces. A huge metal candlestick which had stood in front of the Icon was blown to the opposite side of the cathedral. A cast iron door near the Icon of the Mother of God was torn from its hinges and was thrown outward where it smashed against a wall and made a deep crack. All the windows in the cathedral, including those in the dome overhead, were shattered. Amid the general devastation, the holy Icon remained in one piece and even the glass within the frame was intact. Instead of destroying the Kursk-Root Icon, the anarchists had, on the contrary, become the cause of its greater glorification. principal Feast Day of the Kursk-Root Icon is on November 27. It is also commemorated on September 8, the day of its appearance in 1259.