Russia, Moscow, 1700, 18th - 21st Century Folder, Many Wars protecting Orthodox.kmz

Russia, Moscow, 1700, 18th - 21st Century Folder, Many Wars protecting Orthodox

Russia, Moscow, 1700-1799, 18th Century Folder, Wars with Sweden, Turkey, Persia, and Mongols

Russia, Moscow, 1701-1721, Great Northern War (with Protestants and Sweden)
Moscow, 1700-1721, Great Northern War (with Sweden); Moscow Tsar, 1721-1725, Peter the Great; Icon of the Mother of God of Domnitsa, Commemorated on September 8;

Russia, Moscow, 1701-1731, Priest, Innocent of Irkutsk
Moscow, 1700-1731, Priest, Innocent of Irkutsk; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Uncovering of the relics of St Innocent the Bishop of Irkutsk, Commemorated on February 9;

Russia, Moscow, 1707-1727, Tsarina, Catherine I of Russia, from maid to tzar story
Moscow, 1725-1726, Tsar, Catherine I of Russia; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10; St Sophronius the Bishop of Irkutsk, Commemorated on March 30;

Russia, Moscow, 1709, Battle of Poltava, Great Northern War, Russian Victory
Battle of Poltava; Great Northern War; Icon of the Mother of God of the Kiev Caves, Commemorated on August 17 ; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24;

Russia, Moscow, 1710-1711, Russo-Turkish War (1710-1711), Pruth R Campaign, Swede King to Moldovia
Moscow, 1710-1711, Russo-Turkish War (1710-1711), Pruth River Campaign;

Russia, Moscow, 1721, Nishtad Peace, Treaty of Nystad. August 30, 1721, GN War
Nishtad Peace, Treaty of Nystad. August 30, 1721; Great Northern War 1700-1721; Translation of the relics of St Alexander Nevsky, Commemorated on August 30;

Russia, Moscow, 1721-1725, Peter 1 the G, Expansion and Navy in Azov, Black, White, and Baltic Seas
Moscow Tsar, 1682-1725, Peter the Great, Tsar of All Russia ; the Great (9 June [O.S. 30 May] 1672 - 8 February [O.S. 28 January] 1725)[b] ruled the Tsardom of Russia and later the Russian Empire from 7 May [O.S. 27 April] 1682 until his death in 1725, jointly ruling before 1696 with his elder half-brother, Ivan V. a number of successful wars, he expanded the Tsardom into a much larger empire that became a major European power and also laid the groundwork for the Imperial Russian Navy after capturing ports at Azov and the Baltic Sea. led a cultural revolution that replaced some of the traditionalist and medieval social and political systems with ones that were modern, scientific, Westernised and based on the Enlightenment.[1] Peter's reforms had a lasting impact on Russia, and many institutions of the Russian government trace their origins to his reign. He is also known for founding and developing the city of Saint Petersburg, which remained the capital of Russia until 1917. Repose of the Venerable Cornelius of Pereyaslavl, Commemorated on July 22 ; Icon of the Mother of God of Pochaev, Commemorated on July 23; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; St Pitirim the Bishop of Tambov, Commemorated on July 28; First finding of the relics of St Metrophanes the First Bishop of Voronezh, Commemorated on August 7 ; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Translation of the relics of Righteous Simeon of Verkhoturye, Commemorated on September 12; Icon of the Mother of God of Lesna, Commemorated on September 14 ; Icon of the Mother of God of Rudens, Commemorated on October 12; Icon of the Mother of God œthe Joy of All Who SorrowÂ, Commemorated on October 24; St Demetrius of Basarabov, Commemorated on October 27; St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28 ; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19; Venerable Anthony of Iezerul-Vilcea Skete, Commemorated on November 23 ; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10; St Hilarion, Metropolitan of Suzdal and Yuriev, Commemorated on December 14 ; Icon of the Mother of God œthe Unexpected JoyÂ, Commemorated on January 25; Repose of St Theodosius of Chernigov, Commemorated on February 5; Venerable John, Bishop of Manglisi, Commemorated on March 28; Martyr Theognes at Cyzicus, Commemorated on April 29; New Martyr Argyra, Commemorated on April 30; Icon of the Mother of God of œthe Unexpected JoyÂ from Andronikov, Commemorated on May 1; Venerable Macarius the Archimandrite of Obruch (Kanev), Commemorated on May 13; St John the Russian and Confessor, whose relics are on the island of Euboia, Commemorated on May 27; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10; Second Translation of the relics of St Herman the Archbishop of Kazan, Commemorated on June 23 ; Righteous John the Youth of Meniugi, Novgorod, Commemorated on June 24; Righteous Procopius the Fool-For-Christ and Wonderworker of Ustiug, Vologda, Commemorated on July 8;

Russia, Moscow, 1721-1725, Emperor Peter 1 the G, Cultural Revolution, Westernization, no beards, anti church
Moscow Tsar, 1682-1725, Peter the Great, Tsar of All Russia ; the Great (9 June [O.S. 30 May] 1672 - 8 February [O.S. 28 January] 1725)[b] ruled the Tsardom of Russia and later the Russian Empire from 7 May [O.S. 27 April] 1682 until his death in 1725, jointly ruling before 1696 with his elder half-brother, Ivan V. a number of successful wars, he expanded the Tsardom into a much larger empire that became a major European power and also laid the groundwork for the Imperial Russian Navy after capturing ports at Azov and the Baltic Sea. led a cultural revolution that replaced some of the traditionalist and medieval social and political systems with ones that were modern, scientific, Westernised and based on the Enlightenment.[1] Peter's reforms had a lasting impact on Russia, and many institutions of the Russian government trace their origins to his reign. He is also known for founding and developing the city of Saint Petersburg, which remained the capital of Russia until 1917. Repose of the Venerable Cornelius of Pereyaslavl, Commemorated on July 22 ; Icon of the Mother of God of Pochaev, Commemorated on July 23; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; St Pitirim the Bishop of Tambov, Commemorated on July 28; First finding of the relics of St Metrophanes the First Bishop of Voronezh, Commemorated on August 7 ; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Translation of the relics of Righteous Simeon of Verkhoturye, Commemorated on September 12; Icon of the Mother of God of Lesna, Commemorated on September 14 ; Icon of the Mother of God of Rudens, Commemorated on October 12; Icon of the Mother of God œthe Joy of All Who SorrowÂ, Commemorated on October 24; St Demetrius of Basarabov, Commemorated on October 27; St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28 ; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19; Venerable Anthony of Iezerul-Vilcea Skete, Commemorated on November 23 ; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10; St Hilarion, Metropolitan of Suzdal and Yuriev, Commemorated on December 14 ; Icon of the Mother of God œthe Unexpected JoyÂ, Commemorated on January 25; Repose of St Theodosius of Chernigov, Commemorated on February 5; Venerable John, Bishop of Manglisi, Commemorated on March 28; Martyr Theognes at Cyzicus, Commemorated on April 29; New Martyr Argyra, Commemorated on April 30; Icon of the Mother of God of œthe Unexpected JoyÂ from Andronikov, Commemorated on May 1; Venerable Macarius the Archimandrite of Obruch (Kanev), Commemorated on May 13; St John the Russian and Confessor, whose relics are on the island of Euboia, Commemorated on May 27; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10; Second Translation of the relics of St Herman the Archbishop of Kazan, Commemorated on June 23 ; Righteous John the Youth of Meniugi, Novgorod, Commemorated on June 24; Righteous Procopius the Fool-For-Christ and Wonderworker of Ustiug, Vologda, Commemorated on July 8;

Russia, Moscow, 1721-1917, Russian Empire, third largest in history, 1 British and 2 Mongol
Moscow, 1721-1917, Russian Empire; Moscow, 1700-1721, Great Northern War (with Sweden); Moscow Tsar, 1721-1725, Peter the Great; Repose of St. Anthimus, Bishop of Georgia, Commemorated on September 14;

Russia, Moscow, 1722-1723, Russo-Persian War (1722-“23) Caspian, Caucasus North and South, C Iran to R
Moscow, 1722-1723, Russo-Persian War (1722-“23) Russia over Persia to control Caspian and Caucasus (Georgia) for Orthodoxy, Peter the Great; Hierarch Alexander, Bishop of Guria and Samegrelo, Commemorated on October 27 ;

Russia, Moscow, 1727-1730, Tsar, Peter II of Russia, Orphan, hunting, feasting, end of R line
Moscow, 1727-1730, Tsar, Peter II of Russia; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10; St Sophronius the Bishop of Irkutsk, Commemorated on March 30;

Russia, Moscow, 1730, Trinity Lavra of St Sergius Icon, Appearance of Mother of God to heal cantor
Trinity Lavra (Monestary) of St Sergius; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; Holy Smolensk Icon of the Mother of God is located at the Holy Trinity Sergiev Lavra in the Smolensk church on the left side of the Royal Doors. this icon in 1730 there a cantor, whose hands were bent and rigid to the back, received healing. The Mother of God appeared to him in a vision and healed him. This occurrence was attested to by physicians. Translation of the relics of the Protomartyr and Archdeacon Stephen from Jerusalem to Constantinople, Commemorated on August 2; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24; Venerable Arsenius the Abbot of Komel, Vologda, Commemorated on August 24; Icon of the Mother of God "Chernigov-Gethsemane", Commemorated September 1 ; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; St Athanasius of Serpukhov, Commemorated on September 12 ; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated October 6 ; Holy, Glorious Demetrius the Myrrhgusher of Thessalonica, Commemorated October 26 ; Appearance of the Mother of God to St Sergius of Radonezh; Uncovering of the relics of St Joasaph the Bishop of Belgorod; St Joasaph the Bishop of Belgorod, Commemorated on December 10; SERGIUS, ABBOT OF HOLY TRINITY (25 SEPT 1392) ; Repose of the Venerable Sergius, Abbot and Wonderworker of Radonezh, Commemorated on September 25; Venerable Sergius the Obedient of the Kiev Near Caves, Commemorated on October 7; Icon of the Mother of God of Yaroslav-Smolensk, Commemorated October 12 ; Venerable Nikon the Abbot of Radonezh the Disciple of the Venerable Sergius, November 17 ; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19 ; St Theodore the Archbishop of Rostov, Commemorated on November 28 ; Venerable Sava the Abbot of Zvenigorod the Disciple of the Venerable Sergius of Radonezh, Commemorated December 3 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; Venerable Paul the Abbot of Obnora, Vologda, Commemorated on January 10 ; Venerable Maximus the Greek, Commemorated January 21 ; St Moses the Archbishop of Novgorod, Commemorated Janaury 25 ; ANDREI RUBLEV, MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated February 12 ; Venerable John Climacus of Sinai, Author of œthe LadderÂ, Commemorated on March 30; Venerable Euthymius of Suzdal, Commemorated on April 1; Venerable James the Abbot of Zheleznoborov, Commemorated on April 11; Venerable James the Abbot of Zheleznoborov, Commemorated on April 11; Icon of the Mother of God Weeping œIlyin ChernigovÂ, Commemorated on April 16 ; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; St Stephen the Bishop of Perm, Commemorated on April 26; Venerable Micah the Disciple of the Venerable Sergius of Radonezh, Commemorated on May 6 ; Repose of the Venerable Nilus the Abbot of Sora, Commemorated on May 7; Venerable Dionysius the Archimandrite of St Sergius ™ Monastery, Commemorated on May 12; Hieromartyr Hermogenes the Patriarch of Moscow and All Russia, Commemorated on May 12; Venerable Dionysius the Archimandrite of St Sergius™ Monastery, Commemorated on May 12; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19 ; Venerable Therapon the Abbot of White Lake, Commemorated on May 27; Venerable Dionysius the Abbot of Glushetsk, Vologda, Commemorated on June 1 ; Finding of the relics of the Venerable Bassian the Monk of Pertomsk, Solovki, Commemorated on June 5; Venerable Andronicus the Abbot of Moscow and Disciple of the Venerable Sergius of Radonezh, Commemorated on June 13; Venerable Andrew Rublev the Iconographer, Commemorated on July 4; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5; Synaxis of the Saints of Radonezh, Commemorated on July 6 ;

Russia, Moscow, 1730-1740, Tsar, Anna of Russia, influenced by uncle Peter the G
Moscow, 1730-1740, Tsar, Anna of Russia; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; Child Schemamonk Bogolep, Commemorated on July 29; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Venerable Paisius Velichkovsky, Commemorated on November 15; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10; Icon of the Mother of God "œXenophon Hodigitria"Â, Commemorated on January 21; Venerable Theodore of Sanaxar, Commemorated on February 19; St Sophronius the Bishop of Irkutsk, Commemorated on March 30;

Russia, Moscow, 1732-1778, Rousseau, modern thought, Facist, Nazi, Marxist, progressive
Switzerland, 1732-1778, Rousseau, enlightenment, modern political, social thought, Facism, Naziism, Communism, democracy, progressive; Rousseau; 28 June 1712 - 2 July 1778) was a Genevan philosopher, writer, and composer. His political philosophy influenced the progress of the Enlightenment throughout Europe, as well as aspects of the French Revolution and the development of modern political, economic and educational thought.[1] Discourse on Inequality and The Social Contract are cornerstones in modern political and social thought. Rousseau's sentimental novel Julie, or the New Heloise (1761) was important to the development of preromanticism and romanticism in fiction.[2][3] His Emile, or On Education (1762) is an educational treatise on the place of the individual in society. Rousseau's autobiographical writings—the posthumously published Confessions (composed in 1769), which initiated the modern autobiography, and the unfinished Reveries of the Solitary Walker (composed 1776–1778)—exemplified the late-18th-century "Age of Sensibility", and featured an increased focus on subjectivity and introspection that later characterized modern writing. befriended fellow philosopher Denis Diderot in 1742, and would later write about Diderot's romantic troubles in his Confessions. During the period of the French Revolution, Rousseau was the most popular of the philosophers among members of the Jacobin Club. He was interred as a national hero in the Panthéon in Paris, in 1794, 16 years after his death. Absolved From Being Good-Mannered: The Romantic Totalitarianism of Jean-Jacques Rousseau, May 20, 2021 ;

Russia, Moscow, 1734-1916, Orenburg Cossacks, Ural River, Kazakhastan, Siberia, Orthodox
Russia, 1734-1916, Orenburg Cossacks; Venerable Barsanuphius of Optina, Commemorated on April 1;

Russia, Moscow, 1735-1739, Austro-Russian-Turk War) Crimea, Hapsburgs w Russia, Black Sea, R g Azov, bad for Austria
Moscow, 1735-1739, Austro-Russian-“Turkish War (1735-“39); Venerable Paisius Velichkovsky, Commemorated on November 15;

Russia, Moscow, 1740-1741, Tsar, Ivan VI, emperor at 2 months old, first cousin Elizabeth's Coup
Moscow, 1740-1741, Tsar, Ivan VI of Russia ; Venerable Paisius Velichkovsky, Commemorated on November 15; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10; Venerable Theodore of Sanaxar, Commemorated on February 19; St Sophronius the Bishop of Irkutsk, Commemorated on March 30;

Russia, Moscow, 1741-1761, Empress, Elizabeth, popular, no executions, constrctn projects, westrn enlightenment, icons
Moscow, 1741-1761, Empress, Elizabeth ; Elizabeth Petrovna (29 December [O.S. 18 December] 1709 -“ 5 January 1762 [O.S. 25 December 1761]), also known as Yelisaveta or Elizaveta, was the Empress of Russia from 1741 until her death in 1762. She remains one of the most popular Russian monarchs because of her decision not to execute a single person during her reign, her numerous construction projects, and her strong opposition to Prussian policies.[1] second eldest daughter of Tsar Peter the Great, Elizabeth lived under the confused successions of her father's descendants since her half-brother Alexei's death. The throne was first passed to her nephew Peter II, who died in 1730 and was succeeded by her first cousin Anna. After the brief rule of Anna's great-nephew, Ivan VI, Elizabeth seized the throne with the military's support and declared her own nephew, the future Peter III, to be her heir. her reign, Elizabeth continued the policies of her father and brought a remarkable Age of Enlightenment in Russia. Her domestic policies allowed the nobles to gain dominance in local government while shortening their terms of service to the state. She encouraged Mikhail Lomonosov's foundation of the University of Moscow, the highest-ranking Russian educational institution. Her court was one of the most splendid in all Europe, especially regarding architecture: she modernized Russia's roads, encouraged Ivan Shuvalov's foundation of the Imperial Academy of Arts, and financed grandiose baroque projects of her favourite architect, Bartolomeo Rastrelli, particularly in Peterhof Palace. The Winter Palace and the Smolny Cathedral in Saint Petersburg are among the chief monuments of her reign.[1] led the country during the two major European conflicts of her time: the War of Austrian Succession (1740-“48) and the Seven Years' War (1756'“63). She and diplomat Aleksey Bestuzhev-Ryumin solved the first event by forming an alliance with Austria and France, but indirectly caused the second. Russia enjoyed several victories against Prussia and briefly occupied Berlin, but when Frederick the Great was finally prepared to surrender in January 1761 (1762?), the message was sent only to find the Empress dead. St Tikhon the Bishop of Voronezh and Wonderworker of Zadonsk and All Russia, Commemorated August 13; Icon of the Mother of God of Kaluga, Commemorated September 2 ; Kaluga Icon of the Mother of God appeared in 1748 in the village of Tinkova, near Kaluga, at the home of the landowner Basil Kondratevich Khitrov. Two servants of Khitrov were cleaning out junk from the attic of his home. One of them, Eudokia, noted for her temper, was given to rough and even indecorous language. Her companion was modest and serious. discovered a large package covered in a linen cloth. Undoing it, the girl saw the picture of a woman in dark garments with a book in her hands. Considering it to be the portrait of a woman monastic and wanting to bring Eudokia to her senses, she accused her of being disrespectful to the abbess. jeered at the scolding words of her companion, and becoming increasingly angry, she spit on the picture. Immediately, she became convulsed and fell down senseless. She also became blind and mute. Her frightened companion reported what had happened to the household. next night, the Queen of Heaven appeared to Eudokia’s parents and told them that their daughter had behaved impertinently toward Her and She ordered them to serve a Molieben before the insulted icon, then sprinkle the invalid with holy water at the Molieben. the Molieben Eudokia recovered, and Khitrov took the wonderworking icon into his own home, where it granted healing to those approaching it with faith. Later, the icon was placed in the parish temple of the Nativity of the Most Holy Theotokos in the village of Kaluga. At the present time it is located in the cathedral church of Kaluga. this icon the Mother of God has repeatedly manifest Her protection of the Russian land during difficult times. The celebration of the Kaluga Icon on September 2 was established in remembrance of the deliverance from a plague in 1771. A second celebration was established October 12, in memory of the preservation of Kaluga from the French invasion of 1812. In 1898, a celebration was established on July 18 in gratitude to the Mother of God for protection against cholera. The icon is also commemorated on the first Sunday of the Apostles’ Fast. Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Icon of the Mother of God of Isaakov, Commemorated September 8 ; Isaakov Icon of the Nativity of the Most Holy Theotokos appeared in the year 1659, not far from the village of Isaakievo. The peasants wanted to take the icon to their own village, but they were not able. They then turned to the priest, and he got vested, and in the company of choir and people with church banners, went to the place of the appearance of the icon of the Mother of God. the branches of a willow tree was the icon, radiating an extraordinary light like the sun. After the singing of a Molieben the priest reverently took the icon with the tree branch and carried it to the Isaakievo village into the parish church. the following day the icon was not in the church. It was at the place where it was first found. At this place of the appearance of the wonderworking icon they built a chapel, around which a skete was formed. the blessing of Saint Jonah, Metropolitan of Yaroslavl and Rostov, at the place of the chapel there was built in 1662 a wooden church in honor of the Nativity of the Most Holy Theotokos. In the year 1758 a stone church was built in place of the wooden, into which they transferred this icon. Venerable Paisius Velichkovsky, Commemorated on November 15; Icon of the Mother of God of Kaluga, Commemorated on October 12; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; Tsarskoe Selo Sign Icon of the Mother of God an ancient wonderworking icon, was brought by way of a present to Tsar Alexis Mikhailovich by one of the Eastern Patriarchs, supposedly by Saint Athanasius of Constantinople (October 28). Tsar Peter I transferred the icon, together with other sacred items from Moscow, to his new capital city. the year 1747, a church was built for the icon at Tsarskoe Selo. Moliebens were served before it during times of national catastrophe, for example, during a plague in 1771, and of cholera in 1831. Through the intercession of the Mother of God, the terrible epidemics only barely touched Tsarskoe Selo. Prayers before the Tsarsko Selo Icon of the Most Holy Theotokos “of the Sign,â€ were also offered entreating the Mother of God’s help during fires and shipwrecks. the icon, Cherubim shade the head of the Mother of God. More recent copies of the icon depict the Apostle Peter, Saints Zachariah, Alexis the Man of God, and Righteous Elizabeth. St Joasaph the Bishop of Belgorod, Commemorated on December 10; Blessed Xenia of St Petersburg, Commemorated on January 24; Translation to Moscow of the Icon of the Mother of God œAssuage my sorrowÂ, Commemorated on January 25; “Assuage my Sorrowsâ€ Icon of the Most Holy Theotokos was glorified at Moscow by many miracles in the second half of the eighteenth century, particularly during a plague in 1771. The icon had been brought to Moscow by Cossacks in 1640 in the reign of Tsar Michael (1613-1645), and placed in the church of Saint Nicholas in the Pupishevo district of Moscow. perhaps after a fire and the rebuilding of the temple, the icon was carelessly put in a bell tower. However, the abundant mercies manifested by the Mother of God would one day bring about a renewed veneration of this holy icon. Feast of the wonderworking icon on January 25 was established in 1760 to commemorate the healing of a sick woman who had seen the icon in a vision. A voice instructed her to go to the church of Saint Nicholas in the Pupishevo district of Moscow where she would find this icon. “Pray before it, and you will receive healing.â€ obeyed and went to Moscow, where she found an icon, darkened by age and dust, in the church’s bell tower. When the sick woman saw the face and inscription she cried out, “It is She!â€ The woman, who previously had been unable to move her arms and legs, walked out of church on her own after a Molieben was served before the icon on January 25. 1760 an honored place was set aside for the Icon in the church, and later a chapel was built for it. The Church Services and the Akathist for the Icon date from this period. Copies of the “Assuage my Sorrowsâ€ Icon are to be found in some churches of Moscow and other cities. The church of Saint Nicholas at Pupishevo was destroyed in the 1930s, but by the grace of God the Icon has survived. It is now in the church of Saint Nicholas near Kuznetskaya Sloboda. “Assuage my Sorrowsâ€ Icon of the Most Holy Theotokos is also commemorated on September 25 and October 9. Icon of the Mother of God œthe Seeker of the LostÂ, Commemorated on February 5; time immemorial the Russian people, with faith in the all-powerful help of the Most Holy Theotokos, considered the title “Seeker of the Perishingâ€ to refer not only to those who are dying, but to those whose souls are in danger of spiritual death. are no reliable accounts of the origin of the “Seeker of the Perishing" Icon. There are, however, several wonderworking icons of this name, through which the Theotokos showed her mercy to persons at the very brink of death. the mid-eighteenth century, in the village of Bor (Kaluga Gubernia), the pious peasant Theodotos Obukhov lost his way in a blizzard on the Feast of the Lord’s Baptism. The horse became exhausted and paused on the edge of an impassable ravine. Seeing no way to save himself, Obukhov lay down in his sleigh, where he began to freeze. these terrible moments, he prayed with all his being, asking the Queen of Heaven for help, and he vowed that if he were rescued he would have a copy of the “Seeker of the Perishingâ€ Icon painted and donate it to his parish church. She heard his prayer and helped him in a marvelous way. A certain peasant in the nearby village heard a voice outside his window saying, “Take him.â€ He went out and saw the half-frozen Obukhov on his sleigh. When he recovered his health, Obukhov fulfilled his vow and commissioned a copy of the Icon from the Saint George church in the city of Volkhov (Orlov Gubernia). From that time the Bor “Seeker of the Perishingâ€ Icon was glorified by many manifestations of grace and miracles. are other “Seeker of the Perishingâ€ Icons: one manifested itself in 1770 in the village of Malizhino (Kharkov Gubernia), and delivered the people from cholera three times. There was another in the village of Krasnoe (Chernigov Gubernia), and another from Voronezh and Kozlov (Tambov Gubernia). In the year 1835, at the Moscow Alexandrov Orphanage Institute, a church was dedicated to the “Seeker of the Perishingâ€ Icon. particular interest is the “Seeker of the Perishingâ€ Icon in the Church of the Glorious Resurrection in Moscow. This Icon had been transferred from the church of the Nativity of Christ to the Palashev alley. Its final owner had become widowed and was on the verge of complete poverty. Fervent prayer to the Most Holy Theotokos saved him from despair and arranged matters for his daughters. This man felt that he was not worthy to have this wonderworking Icon in his house, so he gave it to the church. 1812 the Palashev church was pillaged by the French. The desecrated Icon was found among the rubble, broken into three pieces. After the Icon was found, numerous miracles of healing took place. Brides entering into marriage pray before this Icon so that their marriage might be a happy one. People come to it, overwhelmed by drunkenness, perishing in poverty, or suffering from illness, and they turn to the Icon in prayer as to a Mother with her perishing children. Icon has several names. In Slavonic it is called (Recovery of the Perishing, Seeker of the Perishing, Seeker of the Lost). In Greek it is known as (Seeker of the Perishing). St Kristo the Gardener of Albania, Commemorated on February 12; Venerable Theodore of Sanaxar, Commemorated on February 19; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; Icon of the Mother of God of Akhtyr, Commemorated July 2 ; Akhtyr Icon of the Most Holy Theotokos appeared on July 2, 1739 in the village of Akhtyr in the area of Kharkov, east of Kiev. Basil Danilov, a righteous man of strong faith, was the priest of the Dormition church in Akhtyr. He wanted to try out a new scythe, and so he went out to a field by the church. As he began to cut the tall grass, Father Basil noticed an icon of the Mother of God shining with a radiant light. Dropping the scythe, he fell to his knees and began to pray, then took the icon to his home. icon remained in the priest’s home for three years. No one could spend the night in the same room as the icon, because an inexplicable fear would force them to leave. night the Theotokos appeared to Father Basil in a dream, reproaching him because he had not cleaned the icon in the three years since he had found it. When he awoke, he dusted the icon off and washed it with water, then went back to sleep. That night he had another dream in which he saw himself going to the river in order to pour out the water he had used to wash the icon. The Mother of God appeared to him again and ordered him to return home with the water, explaining that it would cure people of malaria and fever. Father Basil’s daughter became ill with malaria, he gave her some of the water to drink and she was healed. Others also received healing in this way. The priest decided that the icon should not remain in his home, so he took it to the church. iconographer named John was commissioned to restore the icon. When his son was suffering from malaria, John remembered how the water used to wash the icon had cured people of that disease. Therefore, he washed the icon and gave his son some of the water to drink. The young man was healed at once, and there were many other miracles after this one. miracles of the Akhtyr Icon were investigated no less than three times. In 1751 the Holy Synod determined that reports of the miracles were true, and declared the icon to be wonderworking. Elizabeth had a stone church built in Akhtyr for the icon, and she personally donated two thousand rubles. Saint Joasaph of Belgorod (September 4 and December 10) blessed the cornerstone. The church was consecrated in the year 1768. Nicholas I ordered that on the Saturday before Pentecost the Akhtyr Icon should be taken from the Protection Cathedral and carried in procession to the Akhtyr-Holy Trinity Monastery. The icon was brought back to the cathedral during the week of All Saints. Unfortunately, the icon was stolen from the Protection Cathedral on April 1, 1905. Many copies of the Akhtyr Icon were made before it was stolen. July 2 many churches bless water in remembrance of the healings which took place after the Mother of God ordered Father Basil Danilov to wash the icon. icon is rather unusual, and does not seem to have an earlier prototype. It is painted in a Western style, and shows the Theotokos with an uncovered head. The Crucifixion of Christ is depicted in much smaller proportions, and the Virgin seems to be gazing directly at the Cross. Her hands are held with the palms together, and the fingers pointing upward, which is not a typical gesture of prayer in Orthodox iconography.

Russia, Moscow, 1741-1743, Russo-Swedish War, Vyborg, near St Pete, Russian def V
Moscow, 1741-1743, Russo-Swedish War (1741-“43) ; Moscow Empress, 1741-1761, Elizabeth ; Icon of the Mother of God of Domnitsa, Commemorated on September 8;

Russia, Moscow, 1744-1783, Saint, Tikhon of Zadonsk, writer, teacher, builder, Voronezh, Novgorod, Tver, Petersburg
Moscow, 1744-1783, Saint, Tikhon of Zadonsk; St Tikhon the Bishop of Voronezh and Wonderworker of Zadonsk and All Russia, Commemorated on August 13; Tikhon of Zadonsk, Bishop of Voronezh (in the world Timothy), was born in the year 1724 in the village of Korotsk in the Novgorod diocese, into the family of the cantor Sabellius Kirillov. (A new family name, Sokolov, was given him afterwards by the head of the Novgorod seminary). His father died when Timothy was a young child, leaving the family in such poverty that his mother was barely able to make ends meet. She wanted to give him to be raised by a neighbor, a coachman, since there was nothing with which to feed the family, but his brother Peter would not permit this. Timothy often worked a whole day with the peasants for a single piece of black bread. a thirteen-year-old boy, he was sent to a clergy school near the Novgorod archbishop’s home, and earned his keep by working with the vegetable gardeners. In 1740, he was accepted under a state grant set up for the Novgorod seminary. The youth excelled at his studies. Upon finishing seminary in 1754, he became a teacher there, first in Greek, and later in Rhetoric and Philosophy. In the year 1758, he was tonsured with the name Tikhon. In that same year they appointed him to be prefect of the seminary. 1759, they transferred him to Tver, elevating him to be archimandrite of the Zheltikov monastery. Later, they appointed him rector of the Tver seminary and, at the same time, head of the Otroch monastery. election as bishop was providential. Metropolitan Demetrius, the presiding member of the Holy Synod, had intended to transfer the young archimandrite to the Trinity-Sergiev Lavra. On the day of Pascha, at Peterburg, Archimandrite Tikhon was one of eight candidates being considered for selection as vicar-bishop for Novogorod. The lot fell on him three times. the same day, during the Cherubic Hymn, Bishop Athanasius of Tver, without realizing it, commemorated him as a bishop while cutting out particles from the prosphora at the Table of Oblation. On May 13, 1761 he was consecrated Bishop of Keksgolma and Ladoga (i.e., a vicar bishop of the Novgorod diocese). 1763, Saint Tikhon was transferred to the See of Voronezh. During the four and a half years that he administered the Voronezh diocese, Saint Tikhon provided constant edification, both by his life and by his numerous pastoral guidances and soul-saving books. wrote a whole series of works for pastors: Concerning the Seven Holy Mysteries A Supplement to the Priestly Office Concerning the Mystery of Repentance An Instruction Concerning Marriage saint considered it essential that each priest, deacon and monk have a New Testament, and that he should read it daily. In an Encyclical, he called on pastors to perform the Holy Mysteries with reverence, with the fear of God, and love for one’s neighbor. (An Explanation of Christian Duties was often republished in Moscow and Peterburg during the eighteenth century). Voronezh the saint eradicated an ancient pagan custom, the celebration in honor of Yarila (a pagan god associated with the fertility of grain and cattle). In the outlying districts where military units of the Don Cossacks were dispersed, he formed a missionary commission to restore sectarians to the Orthodox Church. 1765, Saint Tikhon transformed the Voronezh Slavic-Latin school into a seminary. He invited experienced instructors from Kiev and Kharkhov, and planned the courses for it. He exerted much attention and effort to build up both the churches and the school, and to guide pastors to understand the need for education. saint was unflagging in his efforts to administer the vast diocese, and he often spent nights without sleep. In 1767, poor health compelled him to give up running the diocese and withdraw for rest to the Tolshevsk monastery, at a distance 40 versts from Voronezh. 1769, the saint transferred to the monastery of the Theotokos in the city of Zadonsk. Having settled into this monastery, Saint Tikhon became a great teacher of the Christian life. With deep wisdom he set forth the ideal of true monasticism in his Rule of Monastic Living and his Guidances to Turn from the Vanity of the World, and in his own life he fulfilled this ideal. He kept strictly to the precepts of the Church. Zealously (almost daily) he visited the temple of God, and he often sang and read in the choir. In time, out of humility, he altogether ceased participating and serving, but merely stood in the altar, reverently making the Sign of the Cross over himself. He loved to read the Lives of the Saints and the works of the Holy Fathers. He knew The Psalter by heart, and he usually read or sang the Psalms on his journeys. saint underwent much tribulation because he had to leave his flock. When he recovered his health, he thought about returning to the Novgorod diocese, where Metropolitan Gabriel had invited him to head the Iveron Vallaisk monastery. But when his cell-attendant mentioned this to the Elder Aaron, he declared: “Are you mad? The Mother of God does not direct him to move away from here.” The cell-attendant conveyed this to His Grace. “If that is so,” said the saint “I shall not move away from here,” and he tore up the invitation. Sometimes he journeyed to the village of Lipovka, where he celebrated church services at the Bekhteev house. The saint journeyed also to the Tolshev monastery, which he loved for its solitude. fruition of all his spiritual life were the books that the saint wrote while in retirement: A SPIRITUAL TREASURY, GATHERED FROM THE WORLD (1770), and ON TRUE CHRISTIANITY (1776). saint lived in very simple circumstances: he slept on straw, covered by a sheepskin coat. His humility was so great that he paid no attention to the workers who laughed at him as he walked about the monastery, pretending that he did not hear it. He used to say, “It is pleasing to God that even the monastery workers mock me, and I deserve it because of my sins.” He often said, “Forgiveness is better than revenge.” a fool named Kamenev struck the saint on the cheek saying, “Don’t be so haughty.” The saint, accepting this with gratitude, gave the fool three kopeks every day for the rest of his life. his life the saint “in troubles, and sorrows, and insults... joyfully endured, mindful that there can be no crown without the victory, nor victory without effort, nor effort without struggle, nor struggle without enemies” (Ode 6 of the Canon). towards himself, the saint was indulgent towards others. On the Friday before Palm Sunday, he entered the cell of his friend the schemamonk Metrophanes, and he saw him at table together with Cosmas Ignatievich, of whom he was also fond. There was fish on the table, and his friends became upset (fish is not permitted during Lent, except for Feast days). The saint said, “Sit down, for I know you. Love is higher than fasting.” To further calm them, he ate some of their fish soup. especially loved the common folk, and comforted them in their grievous lot, interceding with the landowners, and moving them to compassion. He gave away his pension, and gifts from admirers, to the poor. his deeds of self-denial and love of soul, the saint advanced in contemplation of Heaven and foresaw the future. In 1778, he had a vision in his sleep: the Mother of God stood in the clouds, and near Her were the Apostles Peter and Paul. On bended knees, the saint prayed to the All-Pure Virgin for the peace of the whole world. The Apostle Paul loudly exclaimed: “When they shall say, peace and safety; then sudden destruction will come upon them” (I Thess. 5:3). The saint fell asleep in trembling and in tears. The following year, he again saw the Mother of God in the air and several people near Her. The saint knelt down, and near him four others in white garments also fell to their knees. The saint entreated the All-Pure Virgin for someone, that She would not leave him (the saint did not tell his cell-attendant who the four people were, nor for whom the request was made). She answered, “Let it be as you ask.” Tikhon prophesied much about the future, particularly the victory of Russia over the French in 1812. More than once they saw the saint in spiritual rapture, with a transformed and luminous face, but he forbade them to speak about this. three years before his repose he prayed each day, “Tell me, O Lord, of my end.” And a quiet voice in the morning dawn said, “It will be on a Sunday.” In that same year, he saw in a dream a beautiful meadow with wondrous palaces upon it. He wanted to go inside, but they said to him: “In three years, you may enter. For now, continue your labors.” After this the saint secluded himself in his cell and admitted only a few friends. clothing and a grave were prepared for the time of his death. He often came to weep over his coffin, while standing hidden from people in a closet. A year and three months before his death, in a vivid dream, it seemed to the saint that he was standing in the monastery church. A priest of his acquaintance was carrying the Divine Infant, covered with a veil, out of the altar through the Royal Doors. The saint approached and kissed the Infant on the right cheek, and he felt himself stricken on the left. Awakening, the saint sensed a numbness in his left cheek, his left leg, and a trembling in his left hand. He accepted this illness with joy. before his death, the saint saw in a dream a high and twisting ladder and he heard a command to climb it. “At first, I was afraid because of weakness,” he told his friend Cosmas. “But when I started to go climb, the people standing around the ladder lifted me higher and higher, up to the very clouds.” “The ladder,” said Cosmas, “is the way to the Heavenly Kingdom. Those who helped were those you have helped by your advice, and they remember you.” The saint said with tears, “I thought so, too. I feel that my end is near.” He frequently received the Holy Mysteries during his illness. Tikhon died, as was revealed to him, on Sunday August 13, 1783, at the age of fifty-nine. The first uncovering of his relics occurred on May 14, 1846. Tikhon’s glorification took place on Sunday August 13, 1861.

Russia, Moscow, 1748, Kaluga Icon Appearance, She spit on it and bad things happened, Molieben, then many healings
Kaluga Cathedral of the Holy Trinity; Icon of the Mother of God of Kaluga, Commemorated on September 2; Kaluga Icon of the Mother of God appeared in 1748 in the village of Tinkova, near Kaluga, at the home of the landowner Basil Kondratevich Khitrov. Two servants of Khitrov were cleaning out junk from the attic of his home. One of them, Eudokia, noted for her temper, was given to rough and even indecorous language. Her companion was modest and serious. discovered a large package covered in a linen cloth. Undoing it, the girl saw the picture of a woman in dark garments with a book in her hands. Considering it to be the portrait of a woman monastic and wanting to bring Eudokia to her senses, she accused her of being disrespectful to the abbess. jeered at the scolding words of her companion, and becoming increasingly angry, she spit on the picture. Immediately, she became convulsed and fell down senseless. She also became blind and mute. Her frightened companion reported what had happened to the household. next night, the Queen of Heaven appeared to Eudokia’s parents and told them that their daughter had behaved impertinently toward Her and She ordered them to serve a Molieben before the insulted icon, then sprinkle the invalid with holy water at the Molieben. the Molieben Eudokia recovered, and Khitrov took the wonderworking icon into his own home, where it granted healing to those approaching it with faith. Later, the icon was placed in the parish temple of the Nativity of the Most Holy Theotokos in the village of Kaluga. At the present time it is located in the cathedral church of Kaluga. this icon the Mother of God has repeatedly manifest Her protection of the Russian land during difficult times. The celebration of the Kaluga Icon on September 2 was established in remembrance of the deliverance from a plague in 1771. A second celebration was established October 12, in memory of the preservation of Kaluga from the French invasion of 1812. In 1898, a celebration was established on July 18 in gratitude to the Mother of God for protection against cholera. The icon is also commemorated on the first Sunday of the Apostles’ Fast.

Russia, Moscow, 1761-1762, Emperor, Peter III, German Born, pro Prussian, removed by troups in Coup
Russia, Moscow, 1761-1762, Emperor, Peter III, German Born, pro Prussian, removed by troups in Coup;

Russia, Moscow, 1762-1796, Empress, Catherine II the Great, removed husband, Enlightened, Golden Age
Moscow, 1762-1796, Empress, Catherine II the Great ; Icon of the Mother of God of Kostroma, Commemorated July 28 ; 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; St Tikhon the Bishop of Voronezh and Wonderworker of Zadonsk and All Russia, Commemorated August 13; Venerable Macarius of Optina, Commemorated on September 7 ; Hieromartyr Dositheus of Tbilisi, Commemorated on September 12; Icon of the Mother of God of Gerbovets, Commemorated on October 1 ; Righteous Admiral Theodore Ushakov of the Russian Naval Fleet, Commemorated on October 2; New Martyr Ignatius the Monk of Bulgaria, Commemorated on October 8; Icon of the Mother of God "Assuage My Sorrows"Â, Commemorated on October 9; Icon of the Mother of God "œIn Giving Birth, you Preserved your Virginity"Â, Commemorated on October 17; St Peter of Cetinje, Commemorated on October 18; Martyr Oprea of Salistie in Romania, Commemorated on October 21; St John of Galesh, Commemorated on October 21; Icon of the Mother of God "œthe Joyful"Â, Commemorated on November 7; Venerable Paisius Velichkovsky, Commemorated on November 15; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated on January 2; Hieromartyr Damascene of Hilandar of Mt Athos, Commemorated on January 16; Translation of the relics of St Theoctistus the Archbishop of Novgorod, Commemorated on January 23 ; Blessed Xenia of St Petersburg, Commemorated on January 24; Translation to Moscow of the Icon of the Mother of God "œAssuage my sorrow"Â, Commemorated on January 25; New Martyr Theodore, Commemorated on January 30; Icon of the Mother of God "œthe Seeker of the Lost"Â, Commemorated on February 5; Uncovering of the relics of St Innocent the Bishop of Irkutsk, Commemorated on February 9; Translation of the relics of the Martyr Michael of Chernigov, Commemorated on February 14; Venerable Theodore of Sanaxar, Commemorated on February 19; Monkmartyr Euthymius of Prodromou of Mt Athos, Commemorated on March 22; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; Translation of the relics of St Sophronius the Bishop of Irkutsk, Commemorated on June 30 ; Icon of the Mother of God "œOur Lady of Sitka", Commemorated on July 8;

Russia, Moscow, 1762-1796, Empress, Catherine II, Nobles, no longer having to fight or lead, Built Mansions
Moscow, 1762-1796, Empress, Catherine II the Great ; Icon of the Mother of God of Kostroma, Commemorated July 28 ; 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; St Tikhon the Bishop of Voronezh and Wonderworker of Zadonsk and All Russia, Commemorated August 13; Venerable Macarius of Optina, Commemorated on September 7 ; Hieromartyr Dositheus of Tbilisi, Commemorated on September 12; Icon of the Mother of God of Gerbovets, Commemorated on October 1 ; Righteous Admiral Theodore Ushakov of the Russian Naval Fleet, Commemorated on October 2; New Martyr Ignatius the Monk of Bulgaria, Commemorated on October 8; Icon of the Mother of God "Assuage My Sorrows"Â, Commemorated on October 9; Icon of the Mother of God "œIn Giving Birth, you Preserved your Virginity"Â, Commemorated on October 17; St Peter of Cetinje, Commemorated on October 18; Martyr Oprea of Salistie in Romania, Commemorated on October 21; St John of Galesh, Commemorated on October 21; Icon of the Mother of God "œthe Joyful"Â, Commemorated on November 7; Venerable Paisius Velichkovsky, Commemorated on November 15; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated on January 2; Hieromartyr Damascene of Hilandar of Mt Athos, Commemorated on January 16; Translation of the relics of St Theoctistus the Archbishop of Novgorod, Commemorated on January 23 ; Blessed Xenia of St Petersburg, Commemorated on January 24; Translation to Moscow of the Icon of the Mother of God "œAssuage my sorrow"Â, Commemorated on January 25; New Martyr Theodore, Commemorated on January 30; Icon of the Mother of God "œthe Seeker of the Lost"Â, Commemorated on February 5; Uncovering of the relics of St Innocent the Bishop of Irkutsk, Commemorated on February 9; Translation of the relics of the Martyr Michael of Chernigov, Commemorated on February 14; Venerable Theodore of Sanaxar, Commemorated on February 19; Monkmartyr Euthymius of Prodromou of Mt Athos, Commemorated on March 22; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; Translation of the relics of St Sophronius the Bishop of Irkutsk, Commemorated on June 30 ; Icon of the Mother of God "œOur Lady of Sitka"Â, Commemorated on July 8;

Russia, Moscow, 1765-1817, Saint Theodore Ushakov, Admiral, Sanaxar Monastery Patron
Moscow, 1765-1817, Saint Theodore Ushakov, Admiral; Righteous Admiral Theodore Ushakov of the Russian Naval Fleet, Commemorated on October 2; Theodore, one of Russia'™s greatest naval heroes of the eighteenth and nineteenth centuries, was born in 1745. unvanquished Admiral was the terror of his country'™s enemies, and the deliverer of those whom the barbarians had taken captive. He served during the Russo-Turkish War (1787-”1791), and also fought against the French. Although he fought many naval battles in the Black Sea and in the Mediterranean, he never lost a single one, and he was never wounded. Theodore once visited the Greek island of Kerkyra (Corfu), where he venerated the relics of Saint Spyridon of Tremithus (December 12), and gave support and encouragement to the Orthodox Christians in that place. his naval reforms were unpopular with his superiors, Saint Theodore was forced to retire in 1807 by Tsar Alexander I. Having neither wife nor children, the admiral settled in the town of Alekseevo near the Sanaxar Monastery, where he regularly attended services on Sundays and Feast Days. During Great Lent he would stay in the monastery, fasting with the monks and attending the services. Nathaniel of Sanaxar regarded Saint Theodore as œa neighbor and a significant patron of the monastery. In addition to his generous gifts to the monastery, the admiral frequently gave alms to the poor and needy. He never sought earthly glory or riches, but spent his life in serving God and his neighbor. Theodore died in 1817 at the age of seventy-two. After navigating the sea of life with all its storms and struggles, he entered the calm harbor of eternal rest. He was buried at Sanaxar Monastery beside the church. The monastery was returned to the Russian Orthodox Church in 1991, and Saint Theodore’s grave was found in 1994. Theodore was glorified by the Orthodox Church of Russia in 2004, and a reliquary in the shape of a naval vessel was made to enshrine his holy relics. holy Admiral Theodore should not be confused with his relative Saint Theodore (Ushakov) of Sanaxar Monastery (February 19 and April 21), a monastic saint who lived from 1719 to 1791. Theodore is honored as a great military leader who defended Russia just as Saint Alexander Nevsky (November 23) and Saint Demetrius of the Don (May 19) did before him. One of the Russian Navy’s atomic cruisers has been named for him, and a movie has been made about his life and career. The composer Khachaturian has also written a musical piece called œAdmiral Ushakov.

Russia, Moscow, 1768-1774, Russo-Turkish War, Moldovia, Ochakov, Crimea, Black and Azov Seas
Moscow, 1768-1774, Russo-Turkish War (1768-“74) ; Venerable Paisius Velichkovsky, Commemorated on November 15; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated on January 2;

Russia, Moscow, 1772-1836, Herman of Alaska, miracle MOG healing, hesychast, peacemaker, prophet, animals, light pillar
Moscow, 1772-1836, Priest, Herman of Alaska; Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9 ; spiritual mission was organized in 1793, made up of monks of the Valaam Monastery. They were sent to preach the Word of God to the native inhabitants of northwestern America, who only ten years before had come under the sovereignty of Russia. Saint Herman was among the members of this Mission. Saint Herman came from a family of merchants of Serpukhov, a city of the Moscow Diocese. His name before he was tonsured, and his family name are not known. (The monastic name is given when a monk takes his vows). He had a great zeal for piety from youth, and at sixteen he entered monastic life. (This was in 1772, if we assume that Herman was born in 1756, although sometimes 1760 is given as the date of his birth.) First he entered the Trinity-Sergius Hermitage which was located near the Gulf of Finland on the Peterhof Road, about 15 versts (about 10 miles) from Saint Petersburg. Healing the Saint Sergius Hermitage there occurred the following incident to Father Herman. On the right side of his throat under his chin there appeared an abscess. The swelling grew rapidly, disfiguring his face. It became difficult for him to swallow, and the odor was unbearable. In this critical condition Father Herman awaited death. He did not appeal to a physician of this world, but locking his cell he fell before an icon of the Mother of God. With fervent tears he prayed, asking of Her that he might be healed. He prayed the whole night. Then he took a wet towel and with it wiped the face of the Most Holy Mother, and with this towel he covered the swelling. He continued to pray with tears until he fell asleep from sheer exhaustion on the floor. In a dream he saw the Virgin Mary healing him. Herman awoke in the morning, he found to his great surprise that he was fully healed. The swelling had disappeared, even though the abscess had not broken through, leaving behind but a small mark as though a reminder of the miracle. Physicians to whom this healing was described did not believe it, arguing that it was necessary for the abscess to have either broken through of its own accord or to have been cut open. But the words of the physicians were the words of human experience, for where the grace of God operates there the order of nature is overcome. Such occurrences humble human reason under the strong hand of God’s Mercy. at Valaam five or six years Father Herman continued to live in the Saint Sergius Hermitage, and then he transferred to the Valaam Monastery, which was widely scattered on the large islands in the waters of the great Lake Ladoga. He came to love the Valaam haven with all his soul, as he came to love its unforgettable Superior, the pious Elder Nazarius, and all the brethren. He wrote to Father Nazarius later from America, “Your fatherly goodness to me, humble one, will be erased out of my heart neither by the terrible, unpassable Siberian lands, nor by the dark forests. Nor will it be wiped out by the swift flow of the great rivers; nor will the awful ocean quench these feelings. In my mind I imagine my beloved Valaam, looking to it beyond the great ocean.” He praised the Elder Nazarius in his letters as, “the most reverend, and my beloved father,” and the brethren of Valaam he called, “my beloved and dearest.” The place where he lived in America, deserted Spruce Island, he called “New Valaam.” And as we can see, he always remained in spiritual contact with his spiritual homeland, for as late as 1823, that is after thirty years of his life within the borders of America, he wrote letters to the successor of Father Nazarius, the lgumen Innocent. Barlaam, later lgumen of Valaam, and a contemporary of Father Herman, who accepted his tonsure from Father Nazarius, wrote thus of the life of Father Herman. “Father Herman went through the various obediences here, and being ‘well disposed toward every thing’ was in the course of events sent to Serdobol to oversee there the work of quarrying marble. The Brothers loved Father Herman, and awaited impatiently his return to the cloisters from Serdobol. Recognizing the zeal of the young hermit the wise elder, Father Nazarius, released him to take abode in the wilderness. This wilderness was in the deep forest about a mile from the cloister: to this day this place has retained the name ‘Herman’s.’ On holy days, Father Herman returned to the monastery from the wilderness. Then it was that at Little Vespers he would stand in the choir and sing in his pleasant tenor the responses with the brethren from the Canon, ‘O Sweetest Jesus, save us sinners. Most Holy Theotokos, Save us,’ and tears would fall like hail from his eyes.” First Mission to America the second half of the 18th century the borders of Holy Russia expanded to the north. In those years Russian merchants discovered the Aleutian Islands which formed in the Pacific Ocean a chain from the eastern shores of Kamchatka to the western shores of North America. With the opening of these islands there was revealed the sacred necessity to illumine with the light of the Gospel the native inhabitants. With the blessing of the Holy Synod, Metropolitan Gabriel gave to the Elder Nazarius the task of selecting capable persons from the brethern of Valaam for this holy endeavor. Ten men were selected, and among them was Father Herman. The chosen men left Valaam for the place of their great appointment in 1793. (The members of this historical mission were: Archimandrite Joseph (Bolotoff); the hieromonks Juvenal, Macarius, Athanasius, Stephan, and Nectarius; hierodeacons Nectarius and Stephen; and the monks Joasaph and Herman.) a result of the holy zeal of the preachers the light of the evangelic sermon quickly poured out among the sons of Russia, and several thousand pagans accepted Christianity. A school for the education of newly-baptized children was organized, and a church was built at the place where the missionaries lived. But by the inscrutable providence of God the general progress of the mission was unsatisfactory. After five years of very productive labor, Archimandrite Joasaph, who had just been elevated to the rank of bishop, was drowned with his party. (This occurred on the Pacific Ocean between Kamchatka and the Aleutian Islands. The ship, Phoenix, one of the first sea-going ships built in Alaska, sailed from Okhotsk carrying the first Bishop for the American Mission and his party. The Phoenix was caught in one of the many storms which periodically sweep the northern Pacific, and the ship and all hands perished together with Bishop Joasaph and his party.) Before this the zealous Hieromonk Juvenal was granted the martyr’s crown. The others died one after another until in the end only Father Herman remained. The Lord permitted him to labor longer than any of his brethren in the apostolic task of enlightening the Aleutians. New Valaam — Spruce Island America, Father Herman chose as his place of habitation Spruce Island, which he called New Valaam. This island is separated by a strait about a mile and a quarter wide from Kodiak Island on which had been built a wooden monastery for the residence of the members of the mission, and a wooden church dedicated to the Resurrection of the Savior. (New Valaam was named for Valaam on Lake Ladoga, the monastery from which Father Herman came to America. It is interesting to note that Valaam is also located on an island, although, this island is in a fresh water lake, whereas, Spruce Island is on the Pacific Ocean, although near other islands and the Alaskan mainland.) Island is not large, and is almost completely covered by a forest. Almost through its middle a small brook flows to the sea. Herman selected this picturesque island for the location of his hermitage. He dug a cave out of the ground with his own hands, and in it he lived his first full summer. For winter there was built for him a cell near the cave, in which he lived until his death. The cave was converted by him into a place for his burial. A wooden chapel, and a wooden house to be used as a schoolhouse and a guest house were built not too distant from his cell. A garden was laid out in front of his cell. For more than forty years Father Herman lived here. Herman’s Way of Life Herman himself spaded the garden, planted potatoes and cabbage and various vegetables in it. For winter, he preserved mushrooms, salting or drying them. The salt was obtained by him from ocean water. It is said that a wicker basket in which the Elder carried seaweed from the shore, was so large that it was difficult for one person to carry. The seaweed was used for fertilizing the soil. But to the astonishment of all, Father Herman carried a basket filled with seaweed for a long distance without any help at all. By chance his disciple, Gerasim, saw him one winter night carrying a large log which normally would be carried by four men; and he was bare footed. Thus worked the Elder, and everything that he acquired as a result of his immeasurable labors was used for the feeding and clothing of orphans and also for books for his students. clothes were the same for winter as for summer. He did not wear a shirt; instead he wore a smock of deer skin, which he did not take off for several years at a time, nor did he change it, so that the fur in it was completely worn away, and the leather became glossy. Then there were his boots or shoes, cassock (podrasnik), an ancient and faded out cassock (riasa) full of patchwork, and his headdress (klobuk). He went everywhere in these clothes, and at all times; in the rain, in snowstorms, and during the coldest freezing weather. In this, Father Herman followed the example of many Eastern Ascetic Fathers and Monks who showed the greatest concern for the welfare and needs of others. Yet, they themselves wore the oldest possible clothes to show their great humility before God, and their detachment from worldly things. small bench covered with a time-worn deerskin served as Father Herman’s bed. He used two bricks for a pillow; these were hidden from visitors by a skin or a shirt. There was no blanket. Instead, he covered himself with a wooden board which lay on the stove. This board Father Herman himself called his blanket, and he willed that it be used to cover his remains; it was as long as he was tall. “During my stay in the cell of Father Herman,” writes the creole Constantine Larionov, “I, a sinner, sat on his ‘blanket’-and I consider this the acme of my fortune!” (‘creole’ is the name by which the Russians referred to the children of mixed marriages of native Indians of Alaska, Eskimo and Aleuts with Russians.) the occasions when Father Herman was the guest of administrators of the American Company and in the course of their soul-saving talks he sat up with them until midnight. He never spent the night with them, but regardless of the weather he always returned to his hermitage. If for some extraordinary reason it was necessary for him to spend the night away from his cell, then in the morning the bed which had been prepared for him would be found untouched; the Elder not having slept at all. The same was true in his hermitage where having spent the night in talks, he never rested. Elder ate very little. As a guest, he scarcely tasted the food, and remained without dinner. In his cell his dinner consisted of a very small portion of a small fish or some vegetables. His body, emaciated as a result of his labors, his vigils, and fasting, was crushed by chains which weighed about sixteen pounds. These chains are kept to this day in the chapel. Telling of these deeds of Father Herman, his disciple, the Aleut Ignaty Aligyaga, added, “Yes, Apa led a very hard life, and no one can imitate his life!” (The Aleutian word “Apa” means Elder or grandfather, and it is a name indicative of the great affection in which he was held). writing of the incidents in the life of the Elder deal, so to speak, with the external aspects of his labor. “His most important works,” says the Bishop Peter, “were his exercises in spiritual endeavor in his isolated cell where no one saw him, but outside the cell they heard him singing and celebrating services to God according to the monastic rule.” This witness of the Bishop is supported by the following answers of Father Herman, himself: “How do you manage to live alone in the forest, Father Herman? Don’t you ever become lonesome?” He answered, “No I am not there alone! God is here, as God is everywhere. The Holy Angels are there. With whom is it better to talk, with people, or with Angels? Most certainly with Angels.” Herman and the Native Alaskans way in which Father Herman looked upon the natives of America, how he understood his own relations with them, and how he was concerned for their needs he expressed himself in one of his letters to the former administrator of the colony, Simeon Yanovsky. He wrote, “Our Creator granted to our beloved homeland this land which like a newly-born babe does not yet have the strength for knowledge or understanding. It requires not only protection, because of its infantile weakness and impotence, but also his sustenance. Even for this it does not yet have the ability to make an appeal on its own behalf. And since the welfare of this nation by the Providence of God, it is not known for how long, is dependent on and has been entrusted into the hands of the Russian government which has now been given into your own power, therefore I, the most humble servant of these people, and their nurse (nyanka) stand before you in their behalf, write this petition with tears of blood. Be our Father and our Protector. Certainly we do not know how to be eloquent, so with an inarticulate infant’s tongue we say: Wipe away the tears of the defenseless orphans, cool the hearts melting away in the fire of sorrow. Help us to know what consolation means.” Elder acted the way he felt. He always interceded before the governors on behalf of those who had transgressed. He defended those who had been offended. He helped those who were in need with whatever means he had available. The Aleuts, men, women and children, often visited him. Some asked for advice, others complained of oppression, others sought out defense, and still others desired help. Each one received the greatest possible satisfaction from the Elder. He discussed their mutual difficulties, and he tried to settle these peacefully. He was especially concerned about reestablishing understanding in families. If he did not succeed in reconciling a husband and wife, the Elder prevailed upon them to separate temporarily. The need for such a procedure he explained thus, “it is better to let them live apart, or believe me, it can be terrible if they are not separated. There have been incidents when a husband killed his wife, or when a wife destroyed her husband.” Herman especially loved children. He made large quantities of biscuits for them, and he baked cookies (krendelki) for them; and the children were fond of the Elder. Father Herman’s love for the Aleuts reached the point of self-denial. Epidemic Strikes ship from the United States brought to Sitka Island, and from there to Kodiak Island, a contagious disease, a fatal illness. It began with a fever, a heavy cold, and difficult respiration, and it ended with chills; in three days the victim died. On the island there was neither a doctor nor medicine. The illness spread rapidly through the village, and then throughout the nearby areas. The disease affected all, even infants. The fatalities were so great that for three days there was no one to dig graves, and the bodies remained unburied. An eyewitness said, “I cannot imagine anything more tragic and horrible than the sight which struck me when I visited an Aleutian ‘Kazhim’. This was a large building, or barracks, with dividing sections, in which the Aleuts lived with their families; it contained about 100 people. Here some had died, their cold bodies lay near the living; others were dying; there were groans and weeping which tore at one’s soul.” “I saw mothers over whose bodies cold in death crawled a hungry child, crying and searching in vain for its food...My heart was bursting with compassion! It seemed that if anyone could paint with a worthy brush the full horror of this tragic scene, that he would have successfully aroused fear of death in the most embittered heart.” Father Herman, during this terrible sickness which lasted a whole month, gradually dying out towards the end, visited the sick, never tiring. He admonished them in their fear, prayed, brought them to penance, or prepared them for death. He never spared himself. Herman as a Spiritual Teacher Elder was concerned in particular for the moral growth of the Aleuts. With this end in mind a school was built for children-the orphans of the Aleuts. He himself taught them the Law of God and church music. For this same purpose he gathered the Aleuts on Sunday and Holy Days for prayer in the chapel near his cell. Here his disciple read the Hours and the various prayers while the Elder himself read the Epistle and Gospel. He also preached to them. His students sang, and they sang very well. The Aleuts loved to hear his sermons, gathering around him in large numbers. The Elder’s talks were captivating, and his listeners were moved by their wonderous power. He himself writes of one example of the beneficial results of his words. “Glory to the holy destinies of the Merciful God! He has shown me now through his unfathomable Providence a new occurrence which I, who have lived here for twenty years had never seen before on Kodiak,” he wrote. “Recently after Easter, a young girl about twenty years of age who knows Russian well, came to me. Having heard of the Incarnation of the Son of God and of Eternal Life, she became so inflamed with love for Jesus Christ that she does not wish to leave me. She pleaded eloquently with me. Contrary to my personal inclination and love for solitude, and despite all the hindrances and difficulties which I put forward before accepting her, she has now been living near the school for a month and is not lonesome. I, looking on this with great wonder, remembered the words of the Savior: ‘that which is hidden from the wise and learned is revealed to babes’” (Matthew 11:25). woman lived at the school until the death of the Elder. She watched for the good conduct of the children who studied in his school. Father Herman willed that after his death she was to continue to live on Spruce Island. Her name was Sophia Vlasova. writes about the character and the eloquence of the talks of the Elder thus: “When I met Father Herman I was thirty years old. I must say that I was educated in the naval corps school; that I knew many sciences having read extensively. But to my regret, the Science of sciences, that is the Law of God, I barely remembered the externals—and these only theoretically, not applying them to life. I was a Christian in name only, but in my soul and in reality, I was a freethinker. Furthermore, I did not admit the divinity and holiness of our religion, for I had read through many atheistic works. Father Herman recognized this immediately and he desired to reconvert me. To my great surprise he spoke so convincingly, wisely—and he argued with such conviction—that it seemed to me that no learning or worldly wisdom could stand one’s ground before his words. We conversed with him daily until midnight, and even later, of God’s love, of eternity, of the salvation of souls, and of Christian living. From his lips flowed a ceaseless stream of sweet words! By these continual talks and by the prayers of the holy Elder the Lord returned me completely to the way of Truth, and I became a real Christian. I am indebted for all this to Father Herman; he is my true benefactor. “Several years ago,” continues Yanovsky, “Father Herman converted a certain naval captain G. to Orthodoxy from the Lutheran Faith. This captain was well educated. Besides many sciences, he was well versed in languages. He knew Russian, English, German, French, Italian and also some Spanish. But for all this he could not resist the convictions and proofs of Father Herman. He changed his faith and was united to the Orthodox Church through Chrismation. When he was leaving America, the Elder said to him while they were parting, “Be on guard, if the Lord should take your wife from you then do not marry a German woman under any circumstance. If you do marry a German woman, undoubtedly she will damage your Orthodoxy.” The Captain gave his word, but he failed to keep it. The warning of the Elder was prophetic. Indeed, after several years the Captain’s wife did die, and he married a German woman. There is no doubt that his faith weakened or that he left it; for he died suddenly without penance.” on Yanovsky writes, “Once the Elder was invited aboard a frigate which came from Saint Petersburg. The Captain of the frigate was a highly educated man, who had been sent to America by order of the Emperor to make an inspection of all the colonies. There were more than twenty-five officers with the Captain, and they also were educated men. In the company of this group sat a monk of a hermitage, small in stature and wearing very old clothes. All these educated conversationalists were placed in such a position by his wise talks that they did not know how to answer him. The Captain himself used to say, ‘We were lost for an answer before him.’ “Father Herman gave them all one general question: ‘Gentlemen, What do you love above all, and what will each of you wish for your happiness?’ Various answers were offered ... Some desired wealth, others glory, some a beautiful wife, and still others a beautiful ship he would captain; and so forth in the same vein. ‘It is not true,’ Father Herman said to them concerning this, ‘that all your various wishes can bring us to one conclusion—that each of you desires that which in his own understanding he considers the best, and which is most worthy of his love?’ They all answered, ‘Yes, that is so!’ He then continued, ‘Would you not say, Is not that which is best, above all, and surpassing all, and that which by preference is most worthy of love, the Very Lord, our Jesus Christ, who created us, adorned us with such ideals, gave life to all, sustains everything, nurtures and loves all, who is Himself Love and most beautiful of all men? Should we not then love God above every thing, desire Him more than anything, and search Him out?’ “All said, ‘Why, yes! That’s self-evident!’ Then the Elder asked, ‘But do you love God?’ They all answered, ‘Certainly, we love God. How can we not love God?’ ‘And I a sinner have been trying for more than forty years to love God, I cannot say that I love Him completely,’ Father Herman protested to them. He then began to demonstrate to them the way in which we should love God. ‘If we love someone,’ he said, ‘we always remember them; we try to please them. Day and night our heart is concerned with the subject. Is that the way you gentlemen love God? Do you turn to Him often? Do you always remember Him? Do you always pray to Him and fulfill His holy commandments?’ They had to admit that they had not! ‘For our own good, and for our own fortune,’ concluded the Elder, ‘let us at least promise ourselves that from this very minute we will try to love God more than anything and to fulfill His Holy Will!’ Without any doubt this conversation was imprinted in the hearts of the listeners for the rest of their lives.’ “In general, Father Herman liked to talk of eternity, of salvation of the future life, of our destinies under God. He often talked on the lives of the Saints, on the Prologue, but he never spoke about anything frivolous. It was so pleasant to hear him that those who conversed with him, the Aleuts and their wives, were so captivated by his talks that often they did not leave him until dawn, and then they left him with reluctance;” thus witnesses the Creole, Constantine Larionov. Description of Father Herman writes a detailed description of Father Herman. “I have a vivid memory,” he said, “Of all the features of the Elder’s face reflecting goodness; his pleasant smile, his meek and attractive mien, his humble and quiet behavior, and his gracious word. He was short of stature. His face was pale and covered with wrinkles. His eyes were greyish-blue, full of sparkle, and on his head there were a few gray hairs. His voice was not powerful, but it was very pleasant.” Yanovsky relates two incidents from his conversations with the Elder. “Once,” he writes, “I read to Father Herman the ode, ‘God,’ by Derzhavin. The Elder was surprised, and entranced. He asked me to read it again. I read it once more, “Is it possible that a simple, educated man wrote this?” he asked. “Yes, a learned poet,” I answered. “This has been written under God’s inspiration,” said the Elder. Martyrdom of Peter “On another occasion I was relating to him how the Spanish in California had imprisoned fourteen Aleuts, and how the Jesuits were forcing all of them to accept the Catholic Faith. But this Aleut would not agree under any circumstances, saying, ‘We are Christians.’ The Jesuits protested, ‘That’s not true; you are heretics and schismatics. If you do not agree to accept our faith then we will torture all of you.’ Then the Aleuts were placed in cells until evening; two to a cell. At night the Jesuits came to the prison with lanterns and lighted candles. They began to persuade the Aleuts in the cell once again to accept the Catholic Faith. ‘We are Christians,’ was the answer of the Aleuts, ‘and we will not change our Faith.’ Then the Jesuits began to torture them, at first the one while his companion was the witness. They cut the toes off his feet, first one joint and then the other joint. And then they cut the first joint on the fingers of the hands, and then the other joint. Afterwards they cut off his feet, and his hands; the blood flowed. The martyr endured all and steadfastly insisted on one thing: ’I am a Christian.’ In such suffering, he bled to death. The Jesuit promised to torture to death his comrades also on the next day.... But that night an order was received from Monterey stating that the imprisoned Aleuts were to be released immediately, and sent there under escort. Therefore, in the morning all were dispatched to Monterey with the exception of the martyred Aleut. This was related to me by a witness, the same Aleut who was the comrade of the tortured Aleut. Afterwards he escaped from imprisonment, and I reported this incident to the supreme authorities in Saint Petersburg. When I finished my story, Father Herman asked, ‘And how did they call the martyred Aleut?’ I answered, ‘Peter; I do not remember his family name.’ The Elder stood up before an icon reverently, made the sign of the Cross and pronounced, ’Holy newly-martyred Peter, pray to God for us!’” Spirit of Father Herman’s Teaching order to express the spirit of Father Herman’s teaching, we present here a quotation from a letter that was written by his own hand. “The empty years of these desires separate us from our heavenly homeland, and our Love for these desires and our habits clothe us, as it were, in an odious dress; it is called by the Apostle ‘the external (earthy) man’ (1 Corinthians 15:47). We who are wanderers in the journey of this life call to God for aid. We must divest ourselves of this repulsiveness, and put on new desires, and a new love for the coming age. Thus, through this we will know either an attraction or a repulsion for the heavenly homeland. It is possible to do this quickly, but we must follow the example of the sick, who wishing for desired health, do not stop searching for means of curing themselves. But I am not speaking clearly.” desiring anything for himself in life, when he first came to America, he refused in his humility the dignity of hieromonk and archimandrite, deciding to remain forever a common monk, Father Herman, without the least fear before the powerful, strove with all sincerity for God. With gentle love, and disregarding the person, he criticized many for intemperate living, for unworthy behavior, and for oppressing the Aleuts. Evil armed itself against him and gave him all sorts of trouble and sorrow. But God protected the Elder. The Administrator of the Colony, Yanovsky, not having yet seen Father Herman, after receiving one of those complaints, had already written to Saint Petersburg of the necessity of his removal. He explained that it seemed that he was arousing the Aleuts against the administration. But this accusation turned out to be unjust, and in the end Yanovsky was numbered among the admirers of Father Herman. an inspector came to Spruce Island with the Administrator of the Colony and with company employees to search through Father Herman’s cell. This party expected to find property of great value in Father Herman’s cell. But when they found nothing of value, an employee of the American Company, Ponomarkhov, began to tear up the floor with an axe, undoubtedly with the consent of his seniors. Then Father Herman said to him, “My friend, you have lifted the axe in vain; this weapon shall deprive you of your life.” Some time later people were needed at Fort Nicholas, and for that reason several Russian employees were sent there from Kodiak; among them was Ponomarkhov; there the natives of Kenai cut off his head while he slept. Temptations of Father Herman great sorrows were borne by Father Herman from evil spirits. He himself revealed this to his disciple, Gerasim. Once when he entered Father Herman’s cell without the usual prayer he received no answer from Father Herman to any of his questions. The next day Gerasim asked him the reason for his silence. On that occasion Father Herman said to him, “When I came to this island and settled in this hermitage the evil spirits approached me ostensibly to be helpful. They came in the form of a man, and in the form of animals. I suffered much from them; from various afflictions and temptations. And that is why I do not speak now to anyone who enters into my presence without prayer.” (It is customary among devout laymen, as well as clergy, to say out loud a prayer, and upon hearing a response ending with Amen, to enter and go to the icon in the room to reverence it, and to say a prayer before greeting the host). Gifts from God dedicated himself fully for the Lord’s service; he strove with zeal solely for the glorification of His Most Holy Name. Far from his homeland in the midst of a variety of afflictions and privations Father Herman spent several decades performing the noblest deeds of self-sacrifice. He was privileged to receive many supernatural gifts from God. the midst of Spruce Island down the hill flows a little stream into the sea. The mouth of this stream was always swept by surf. In the spring when the brook fish appeared the Elder raked away some of the sand at its mouth so that the fish could enter, and at their first appearance they rushed up the stream. His disciple, lgnaty, said, “it was so that if ‘Apa’ would tell me, I would go and get fish in the stream!” Father Herman fed the birds with dried fish, and they would gather in great numbers around his cell. Underneath his cell there lived an ermine. This little animal can not be approached when it has had its young, but the Elder fed it from his own hand. “Was not this a miracle that we had seen?” said his disciple, Ignaty. They also saw Father Herman feeding bears. But when Father Herman died the birds and animals left; even the garden would not give any sort of crops even though someone had willingly taken care of it, Ignaty insisted. Spruce Island there once occurred a flood. The inhabitants came to the Elder in great fear. Father Herman then took an icon of the Mother of God from the home where his students lived, and placed it on a “laida” (a sandy bank) and began to pray. After his prayer he turned to those present and said,“Have no fear, the water will not go any higher than the place where this holy icon stands.” The words of the Elder were fulfilled. After this he promised the same aid from this holy icon in the future, through the intercessions of the Mother of God. He entrusted the icon to his disciple Sophia; in case of future floods the icon was to be placed on the “laida.” This icon is preserved on the island to this day. the request of the Elder, Baron F. P. Wrangel wrote a letter to a Metropolitan (his name is not known) which was dictated by Father Herman. When the letter was completed and read, the Elder congratulated the Baron upon his attaining the rank of admiral. The Baron was taken aback. This was news to him. It was confirmed, but only after an elapse of some time, and just before he departed for Saint Petersburg. Herman said to the administrator Kashevarov, from whom he accepted his son from the font (during the Sacrament of Baptism), “I am sorry for you, my dear ‘kum.’ It’s a shame; the change will be unpleasant for you.” In two years, during a change of administration, Kashevarov was sent to Sitka in chains. the forest on Spruce Island caught fire. The Elder, with his disciple Ignaty, in a thicket of the forest made a belt about a yard wide in which they turned over the moss. They extended it to the foot of the hill. The Elder said, “Rest assured, the fire will not pass this line.” On the next day, according to the testimony of Ignaty, there was no hope of salvation (from the fire) and the fire, pushed by a strong wind, reached the place where the moss had been turned over by the Elder. The fire ran over the moss and halted, leaving untouched the thick forest which was beyond the line. Elder often said that there would be a Bishop for America; this at a time when no one even thought of it, and there was no hope that there would be a Bishop for America. This was related by Bishop Peter, and his prophecy was fulfilled in time. “After my death,” said Father Herman, “there will be an epidemic, many people shall die during it, and the Russians shall unite the Aleuts.” And so it happened. It seems that about a half a year after his passing, there was a smallpox epidemic; the death rate in America during the epidemic was tremendous. In some villages, only a few inhabitants remained alive. This led the administration of the colony to unite the Aleuts; the twelve settlements were consolidated into seven. “Although a long time shall elapse after my death, I will not be forgotten” said Father Herman to his disciples. “My place of habitation will not remain empty. A monk like me, who will be escaping from the glory of men, will come and he will live on Spruce Island, and Spruce Island will not be without people.” (This prophecy has now been fulfilled in its entirety. Just such a monk as Father Herman described lived on Spruce Island for many years; his name was Archimandrite Gerasim, who died on October 13, 1969. This monk took on himself the responsibility of taking care of the Chapel under which the Elder Herman was first buried. Metropolitan Leonty, soon after his elevation to the primacy of the Russian Orthodox Church in America, made a pilgrimage to Spruce Island, and the grave of Saint Herman.) for the Future Creole Constantine, when he was not more than twelve years old, was asked by Father Herman, “My beloved one, what do you think; this chapel which they are building now, will it ever stand empty?” The youngster answered, “I do not know, Apa.” “Indeed,” said Constantine, “I did not understand his question at that time, even though the whole conversation with the Elder remains vivid in my memory.” The Elder remained silent for some time, and then said, “My child, remember, in time there will be a monastery in this place.” Herman said to his disciple the Aleut Ignaty Aligyaga, “Thirty years shall pass after my death, and all those living on Spruce Island will have died, but you alone will remain alive. You will be old and poor when I will be remembered.” And indeed after the death of Father Herman thirty years passed when they were reminded of him, and they began to gather information and facts about him, on the basis of which his Life was written. “It is amazing,” exclaims Ignaty, “how a man like us could know all this so long before it happened! However, no, he was no ordinary man! He knew our thoughts, and involuntarily he led us to the point where we revealed them to him, and we received counsel from him.” “When I die,” the Elder said to his disciple, “you will bury me alongside Father Joasaph. You will bury me by yourself, for you will not wait for the priest. Do not wash my body. Lay it on a board. Clasp my hands over my chest, wrap me in my mantia (the monk’s outer cloak), and with its wings cover my face and place the klobuk (monastic head covering) on my head. If anyone wishes to bid farewell to me, let them kiss the Cross. Do not show my face to anyone....” Repose of Father Herman time of the Elder’s passing had come. One day he ordered his disciple Gerasim to light a candle before the Icons, and to read the Acts of the Holy Apostles. After some time his face glowed brightly and he said in a loud voice, “Glory to Thee, O Lord!” He then ordered the reading to be halted, and he announced that the Lord had willed that his life would now be spared for another week. A week later, again by his orders, candles were lit, and the Acts of the Holy Apostles were read. Quietly, the Elder bowed his head on Gerasim’s chest; the cell was filled with a sweet-smelling odor; and his face glowed, and Father Herman was no more! Thus he died in blessedness, he passed away in the sleep of a righteous man in the eighty-first year of his life of great labor the 25th day of December 1837. (It was the 13th of December according to the Julian Calendar, although there are some records which state that he died on November 28th and was buried on December 26th). sent with the sad news to the harbor returned to announce that the administrator of the colony Kashevarov had forbidden the burial of the Elder until his own arrival. He also ordered that a finer coffin be made for Father Herman, and that he would come as soon as possible and would bring a priest with him. But then a great wind came up, a rain fell, and a terrible storm broke. The distance from the harbor to Spruce Island is not great—about a two hour journey—but no one would agree to go to sea in such weather. Thus it continued for a full month, and although the body lay in state for a full month in the warm house of his students, his face did not undergo any change at all, and not the slightest odor emanated from his body. Finally, through the efforts of Kuzma Uchilischev, a coffin was obtained. No one arrived from the harbor, and the inhabitants of Spruce Island alone buried the remains of the Elder in the ground. Thus the words which Father Herman uttered before his death were fulfilled. After this the wind quieted down, and the surface of the sea became as smooth as a mirror. evening, above the village Katani (on Afognak) an unusual pillar of light which reached up to heaven was seen above Spruce Island. Astonished by the miraculous appearance, experienced elders and the Creole Gerasim Vologdin and his wife Anna said, “It seems that Father Herman has left us,” and they began to pray. After a time, they were informed that the Elder had indeed passed away that very night. This same pillar was seen in various places by others. On the night of his death a vision was seen in another of the settlements on Afognak; it seemed as though a man was rising from Spruce Island into the clouds. disciples buried their father, and placed a wooden memorial marker above his grave. Father Peter Kashevarov, the priest on Kodiak, says, “I saw it myself, and I can say that today it seems as though it had never been touched by time; as though it had been cut this day.” witnessed the life of Father Herman glorified by his zealous labors, having seen his miracles, and the fulfillment of his predictions, finally having observed his blessed falling asleep, “in general, all the local inhabitants,” Bishop Peter witnesses, “have the highest esteem for him, as though he was a holy ascetic, and they are fully convinced that he has found favor in the presence of God.” 1842, five years after the passing away of the Elder, Archbishop Innocent of Kamchatka and the Aleutians, was near Kodiak on a sailing vessel which was in great distress. He looked to Spruce Island, and said to himself, “If you have found favor in God’s presence, Father Herman, then may the wind change.” It seems as though not more than fifteen minutes had passed, said the bishop, when the wind became favorable, and he successfully reached the shore. In thanksgiving for being saved, Archbishop Innocent himself conducted a Memorial Service (Panikhida) over the grave of the blessed Father Herman. O Holy Father Herman of Alaska, pray unto God for us! HERMAN OF ALASKA, MISSIONARY TO THE ALEUT, 9 August 1837; 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; Venerable Theodore of Sanaxar, Commemorated on February 19;

Russia, Moscow, 1774-1833, Saint, Seraphim of Sarov, acquire a peaceful spirit, and thousands saved
Russia, Mordovia, 1774-1833, Saint, Seraphim of Sarov ; Seraphim of Sarov (30 July [O.S. 19 July] 1754 (or 1759) - 14 January [O.S. 2 January] 1833), born Prokhor Moshnin, is one of the most renowned Russian saints and is venerated both in the Eastern Orthodox Church and the Catholic Church. is generally considered the greatest of the 19th-century startsy (elders). Seraphim extended the monastic teachings of contemplation, theoria and self-denial to the layperson. He taught that the purpose of the Christian life was to acquire the Holy Spirit. Perhaps his most popular quotation amongst Orthodox believers is "Acquire a peaceful spirit, and thousands around you will be saved." was canonized by the Russian Orthodox Church in 1903. Alongside his veneration in the Catholic calendar, Pope John Paul II also referred to him as a Saint.[1] Mordovia; Passion-bearer Tsar Nicholas, Commemorated on July 17; Uncovering of the relics of the Venerable Seraphim of Sarov, Commemorated on July 19 ; of the Relics of Saint Seraphim, Wonderworker of Sarov: The glorification of Saint Seraphim of Sarov (January 2), took place in 1903, seventy years after his repose. July 3, 1903 Metropolitan Anthony of Saint Petersburg, assisted by Bishop Nazarius of Nizhni-Novgorod and Bishop Innocent of Tambov, transferred the saint’s relics from their original burial place to the church of Saints Zosimus and Sabbatius. Tsar Nicholas II and Tsarina Alexandra provided a new cypress coffin to receive the relics. This cypress coffin was then placed inside an oak coffin and remained in the church until the day of the saint’s glorification. noon on July 16, the first day of the festivities, Metropolitan Anthony offered a Memorial Service for the ever-memorable Hieromonk Seraphim in the Dormition Cathedral. Services also took place in the monastery’s other churches. next day Metropolitan Anthony and Bishop Nazarius served a Memorial Liturgy in the Dormition Cathedral. At 5:00 that afternoon, the bells of Sarov began to ring, announcing the arrival of Tsar Nicholas and his family. Metropolitan Anthony greeted them and then led them to the Dormition Cathedral for a Service of Thanksgiving. royal family attended the early Liturgy on July 18th and received the Holy Mysteries. Later that morning, the final Memorial Service for the repose of Hieromonk Seraphim’s soul was offered in the Cathedral. These would be the last prayers offered for him as a departed servant of God. From that time forward, prayers would be addressed to him as a saint. At 6 P.M. the bells rang for Vigil, the first service with hymns honoring Saint Seraphim, and during which his relics would be exposed for public veneration. the time of the Litia during Vespers, the saint’s coffin was carried from the church of Saints Zosimus and Sabbatius and into the Dormition Cathedral. Several people were healed of various illnesses during this procession. During Matins, as “Praise ye the Name of the Lord” was sung, the coffin was opened. After the Gospel, Metropolitan Anthony and the other hierarchs kissed the holy relics. They were followed by the royal family, the officiating clergy, and all the people in the cathedral. July 19, the saint’s birthday, the late Liturgy began at 8 o’clock. At the Little Entrance, twelve Archimandrites lifted the coffin from the middle of the church, carried it around the altar, then placed it into a special shrine. The long awaited event was accompanied by numerous miraculous healings of the sick, who had gathered at Sarov in large numbers. More than 200,000 people came to Sarov from all across Russia. festivities at Sarov came to an end with the dedication of the first two churches to Saint Seraphim. The first church to be consecrated was over his monastic cell in Sarov. The second church was consecrated on July 22 at the Diveyevo convent. 1991, Saint Seraphim’s relics were rediscovered after being hidden in a Soviet anti-religious museum for seventy years. Widely esteemed in his lifetime, Saint Seraphim is one of the most beloved saints of the Orthodox Church.

Russia, Moscow, 1774-1833, Tenderness Icon of St Seraphim, anointed w oil from icon's lampada, they received healing
Seraphim-Diveyevo monastery, Mordovia, 1774-1833, Tenderness Icon of St Seraphim, anointed with oil from the icon's lampada, they received healing Seraphim-Diveyevo Tenderness Icon of the Mother of God belonged to Saint Seraphim of Sarov, and was the icon he kept in his cell. saint anointed the sick with oil from the lampada burning before this icon, and they received healing . Seraphim-Diveyevo monastery; Uncovering of the relics of the Venerable Seraphim of Sarov, Commemorated on July 19 ; Icon of the Mother of God of Tenderness from Seraphim-Diveyevo, Commemorated July 28 ; Seraphim-Diveyevo Tenderness Icon of the Mother of God belonged to Saint Seraphim of Sarov, and was the icon he kept in his cell. saint anointed the sick with oil from the lampada burning before this icon, and they received healing . holy ascetic reposed while praying before the icon on January 2, 1833. Father Niphon, the Superior of the monastery, gave the holy Tenderness icon to the sisters of the Seraphim-Diveyevo monastery. 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. When 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. Numerous 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, 1779, Kostroma Icon survives fire at Theophany monastery
Russia, Vologda, Kostroma, 1779, Kostroma Icon survives fire at Theophany monastery; Kostroma Hodēgḗtria Icon of the Mother of God was painted in 1672 on the wall of the southwest tower of the Kostroma Theophany monastery. In 1779 a great conflagration occurred at the monastery, and the tower was all enveloped by flames, but the holy Icon of the Mother of God did not suffer from the fire. In the year 1824 a church was built at the tower. Kostroma Hodegetria Icon of the Mother of God was painted in 1672 on the wall of the southwest tower of the Kostroma Theophany monastery. In 1779 a great conflagration occurred at the monastery, and the tower was all enveloped by flames, but the holy Icon of the Mother of God did not suffer from the fire. In the year 1824 a church was built at the tower. Theophany Convent and monastery; Icon of the Mother of God of Kostroma, Commemorated on July 28 ; Kostroma Hodēgḗtria Icon of the Mother of God was painted in 1672 on the wall of the southwest tower of the Kostroma Theophany monastery. In 1779 a great conflagration occurred at the monastery, and the tower was all enveloped by flames, but the holy Icon of the Mother of God did not suffer from the fire. In the year 1824 a church was built at the tower. Kostroma Hodegetria Icon of the Mother of God was painted in 1672 on the wall of the southwest tower of the Kostroma Theophany monastery. In 1779 a great conflagration occurred at the monastery, and the tower was all enveloped by flames, but the holy Icon of the Mother of God did not suffer from the fire. In the year 1824 a church was built at the tower. Blessed Simon of Yurievets, Commemorated November 4 ;

Russia, Moscow, 1781-1796, Saint Juneval of Alaska, Kodiak, Nushek, Kenai Bay, Kushokwim Mouth, Quinahgak, Baptised many
Moscow, 1781-1796, Saint Juneval of Alaska; Martyr Juvenal of Alaska, Commemorated on September 24; Juvenal, the Protomartyr of America, was born in 1761 in Nerchinsk, Siberia. His secular name was John Feodorovich Hovorukhin, and he was trained as a mining engineer. In a letter to Abbot Nazarius of Valaam (December 13, 1819), Saint Herman says that Saint Juvenal “had been an assistant at our monastery and was a former officer.” his wife died in 1791, John entered a monastery at Saint Petersburg (Saint Herman’s Letter of December 13, 1819) and was tonsured with the name Juvenal. Three years later, he went to Alaska as a missionary. 1794, the hieromonks Juvenal and Macarius spent two months in the area around Kodiak teaching the inhabitants about Christ and baptizing them. They traveled in small boats of hide in all sorts of weather, dividing up the territory among themselves. Saint Herman tells of a conversation he heard one day as he walked with the hieromonks to a small hill on the south side of the harbor. They sat down facing the sea, and spoke of various things. Soon they began to discuss where each of them should go to preach. Aflame with zeal and eager to set out on their journey, a friendly argument ensued between Father Macarius and Father Juvenal. Father Macarius said he intended to go north to the Aleutian Islands, and then make his way to the Alaskan mainland, where the inhabitants had invited him to visit. The monks had a map of Captain Cook’s which indicated that some Russians were living near a certain river in that particular area, and Father Macarius hoped to find them. Juvenal interrupted, saying that he believed that the Alaskan mainland was his territory. “I beg you to yield to me and not offend me in this,” he told Father Macarius, “since the ship is leaving for Yakutan. I shall begin preaching in the south, proceeding north along the ocean, cross the Kenai peninsula, then from the port there I shall cross to Alaska.” Macarius became sorrowful and said, “No, Father. Do not restrict me in this way. You know the Aleutian chain of islands is joined to Alaska, therefore it belongs to me, and also the whole northern shore. As for you, the southern part of America is sufficient for your whole lifetime, if you please.” he listened to their apostolic fervor, Saint Herman says he “went from joy to rapture” (Letter to Abbot Nazarius, May 19, 1795). 1795, Father Juvenal baptized over 700 Chugatchi at Nushek, then he crossed Kenai Bay and baptized the local people there. In 1796, according to native oral tradition, Saint Juvenal came to the mouth of the Kuskokwim near the present village of Quinahgak, where he was killed by a hunting party. (There is a forged diary attributed to Ivan Petroff which gives a slanderous version of Father Juvenal’s death, and alleges that he was martyred at Lake Iliamna.) precise reason for Saint Juvenal’s murder by the natives is not known. However, they later told Saint Innocent something about his death. They said that Saint Juvenal did not try to defend himself when attacked, nor did he make any attempt to escape. After being struck from behind, he turned to face his attackers and begged them to spare the natives he had baptized. natives told Saint Innocent that after they had killed Saint Juvenal, he got up and followed them, urging them to repent. The fell upon him again and gave him a savage beating. Once more, he got to his feet and called them to repentance. This happened several times, then finally the natives hacked him to pieces. Thus, the zealous Hieromonk Juvenal became the first Orthodox Christian in America to receive the crown of martyrdom. His unnamed guide, possibly a Tanaina Indian convert, was also martyred at the same time. is said that a local shaman removed Saint Juvenal’s brass pectoral cross from his body and attempted to cast a spell. Unexpectedly, the shaman was lifted up off the ground. He made three more tries with the same result, then concluded that there was a greater power than his own at work here. Years later, a man showed up at the Nushagak Trading Post wearing a brass pectoral cross exactly like the one worn by Saint Juvenal. column of light arose from his holy relics and reached up to Heaven. It is not known how long this phenomenon continued. Juvenal, in his tireless evangelization of the native peoples of Alaska, served the Church more than all the other missionaries combined.

Russia, Moscow, 1783-1917, Georgia in the Russian Empire
Georgia, 1783-1917, Georgia in the Russian Empire; Saint Hilarion the New of Georgia, Commemorated on February 14; the Russian annexation of Kartli-Kakheti, the imperial court of the tsar increased diplomatic correspondence with the court of King Solomon II. king was urged likewise to unite the Imeretian Kingdom to Russia. Solomon summoned a council of noblemen, and it was decided that Imereti would remain independent, while maintaining friendly relations with Russia until the king’s death. However, it was agreed that since King Solomon had no heir, after his repose the court of the imperial tsar would acquire jurisdiction over the region. the political climate in Georgia became increasingly tense, and the ability of the Imeretian court to govern was severely undermined. court was suddenly besieged with cases of envy and treason, and it became necessary for the king to flee to Turkey. Protopresbyter Ise Qanchaveli accompanied King Solomon II to his place of exile and remained with him to the end of the king’s life. the king’s death in 1815, Fr. Ise received an amnesty from Tsar Alexander I (1801-1825) on behalf of the king and his court. Ise himself planned to go into reclusion in the village where he was born, King Solomon’s widow, Queen Mariam, summoned him to Moscow where she was being held in “honorable captivity.â€ Fr. Ise brought to her a piece of the Life-giving Cross of our Lord, which had belonged to King Solomon, and the queen preserved her husband’s treasure in the court church. life at the imperial court was tiresome for the God-fearing Fr. Ise, so he exchanged his clothing for beggars’ rags and set off for Mt. Athos in the year 1819.

Russia, Moscow, 1786-1833, Seraphim of Sarov, Hesychast, visions, bright light, Jesus, silence, animals, clairvoyant
Moscow, 1786-1833, Saint, Seraphim of Sarov ; Uncovering of the relics of the Venerable Seraphim of Sarov, Commemorated on July 19; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated on January 2; Seraphim of Sarov, a great ascetic of the Russian Church, was born on July 19, 1754. His parents, Isidore and Agathia Moshnin, were inhabitants of Kursk. Isidore was a merchant. Toward the end of his life, he began construction of a cathedral in Kursk, but he died before the completion of the work. His little son Prochorus,the future Seraphim, remained in the care of his widowed mother, who raised her son in piety. the death of her husband, Agathia Moshnina continued with the construction of the cathedral. Once she took the seven-year-old Prochorus there with her, and he fell from the scaffolding around the seven-storey bell tower. He should have been killed, but the Lord preserved the life of the future luminary of the Church. The terrified mother ran to him and found her son unharmed. Prochorus, endowed with an excellent memory, soon mastered reading and writing. From his childhood he loved to attend church services, and to read both the Holy Scripture and the Lives of the Saints with his fellow students. Most of all, he loved to pray or to read the Holy Gospel in private. one point Prochorus fell grievously ill, and his life was in danger. In a dream the boy saw the Mother of God, promising to visit and heal him. Soon past the courtyard of the Moshnin home came a church procession with the Kursk Root Ico,n of the Sign (November 27). His mother carried Prochorus in her arms, and he kissed the holy icon, after which he speedily recovered. still in his youth Prochorus made his plans to devote his life entirely to God and to go to a monastery. His devout mother did not object to this and she blessed him on his monastic path with a copper cross, which he wore on his chest for the rest of his life. Prochorus set off on foot with pilgrims going from Kursk to Kiev to venerate the Saints of the Caves. Elder Dositheus (actually a woman, Daria Tyapkina), whom Prochorus visited, blessed him to go to the Sarov wilderness monastery, and there seek his salvation. Returning briefly to his parental home, Prohkor bid a final farewell to his mother and family. On November 20, 1778 he arrived at Sarov, where the monastery then was headed by a wise Elder, Father Pachomius. He accepted him and put him under the spiritual guidance of the Elder Joseph. Under his direction Prochorus passed through many obediences at the monastery: he was the Elder’s cell-attendant, he toiled at making bread and prosphora, and at carpentry. He fulfilled all his obediences with zeal and fervor, as though serving the Lord Himself. By constant work he guarded himself against despondency (accidie), this being, as he later said, “the most dangerous temptation for new monks. It is treated by prayer, by abstaining from idle chatter, by strenuous work, by reading the Word of God and by patience, since it is engendered by pettiness of soul, negligence, and idle talk.” the blessing of Igumen Pachomius, Prochorus abstained from all food on Wednesdays and Fridays, and went into the forest, where in complete isolation he practiced the Jesus Prayer. After two years as a novice, Prochorus fell ill with dropsy, his body became swollen, and he was beset with suffering. His instructor Father Joseph and the other Elders were fond of Prochorus, and they provided him care. The illness dragged on for about three years, and not once did anyone hear from him a word of complaint. The Elders, fearing for his very life, wanted to call a doctor for him, but Prochorus asked that this not be done, saying to Father Pachomius: “I have entrusted myself, holy Father, to the True Physician of soul and body, our Lord Jesus Christ and His All-Pure Mother.” asked that a Molieben be offered for his health. While the others were praying in church, Prochorus had a vision. The Mother of God appeared to him accompanied by the holy Apostles Peter and John the Theologian. Pointing with Her hand towards the sick monk, the Most Holy Virgin said to Saint John, “He is one of our kind.” Then She touched the side of the sick man with Her staff, and immediately the fluid that had swelled up his body began to flow through the incision that She made. After the Molieben, the brethren found that Prochorus had been healed, and only a scar remained as evidence of the miracle. at the place of the appearance of the Mother of God, an infirmary church was built for the sick. One of the side chapels was dedicated to Saints Zosimas and Sabbatius of Solovki (April 17). With his own hands, Saint Seraphim made an altar table for the chapel out of cypress wood, and he always received the Holy Mysteries in this church. eight years as a novice at the Sarov monastery, Prochorus was tonsured with the name Seraphim, a name reflecting his fiery love for the Lord and his zealous desire to serve Him. After a year, Seraphim was ordained as hierodeacon. in spirit, he served in the temple each day, incessantly praying even after the service. The Lord granted him visions during the church services: he often saw holy angels serving with the priests. During the Divine Liturgy on Great and Holy Thursday, which was celebrated by the igumen Father Pachomius and by Father Joseph, Saint Seraphim had another vision. After the Little Entrance with the Gospel, the hierodeacon Seraphim pronounced the words “O Lord, save the God-fearing, and hear us.” Then, he lifted his orarion saying, “And unto ages of ages.” Suddenly, he was blinded by a bright ray of light. up, Saint Seraphim beheld the Lord Jesus Christ, coming through the western doors of the temple, surrounded by the Bodiless Powers of Heaven. Reaching the ambo, the Lord blessed all those praying and entered into His Icon to the right of the royal doors. Saint Seraphim, in spiritual rapture after this miraculous vision, was unable to utter a word, nor to move from the spot. They led him by the hand into the altar, where he just stood for another three hours, his face having changed color from the great grace that shone upon him. After the vision the saint intensified his efforts. He toiled at the monastery by day, and he spent his nights praying in his forest cell. 1793, Hierodeacon Seraphim was ordained to the priesthood, and he served the Divine Liturgy every day. After the death of the igumen Father Pachomius, Saint Seraphim received the blessing of the new Superior Father Isaiah, to live alone in a remote part of the forest three and a half miles from the monastery. He named his new home “Mount Athos,” and devoted himself to solitary prayer. He went to the monastery only on Saturday before the all-night Vigil, and returned to his forest cell after Sunday’s Liturgy, at which he partook of the Divine Mysteries. Seraphim spent his time in ascetical struggles. His cell rule of prayer was based on the rule of Saint Pachomius for the ancient desert monasteries. He always carried the Holy Gospels with him, reading the entire New Testament in the course of a week. He also read the holy Fathers and the service books. The saint learned many of the Church hymns by heart, and sang them while working in the forest. Around his cell he cultivated a garden and set up a beehive. He kept a very strict fast, eating only once during the entire day, and on Wednesdays and Fridays he completely abstained from food. From the first Sunday of the Great Fast he did not partake of food at all until the following Saturday, when he received the Holy Mysteries. holy Elder was sometimes so absorbed by the unceasing prayer of the heart that he remained without stirring, neither hearing nor seeing anything around him. The schemamonk Mark the Silent and the hierodeacon Alexander, also wilderness-dwellers, would visit him every now and then. Finding the saint immersed in prayer, they would leave quietly, so they would not disturb his contemplation. the heat of summer the righteous one gathered moss from a swamp as fertilizer for his garden. Gnats and mosquitoes bit him relentlessly, but he endured this saying, “The passions are destroyed by suffering and by afflictions.” solitude was often disturbed by visits from monks and laymen, who sought his advice and blessing. With the blessing of the igumen, Father Seraphim prohibited women from visiting him, then receiving a sign that the Lord approved of his desire for complete silence, he banned all visitors. Through the prayers of the saint, the pathway to his wilderness cell was blocked by huge branches blown down from ancient pine trees. Now only the birds and the wild beasts visited him, and he dwelt with them as Adam did in Paradise. They came at midnight and waited for him to complete his Rule of prayer. Then he would feed bears, lynxes, foxes, rabbits, and even wolves with bread from his hand. Saint Seraphim also had a bear which would obey him and run errands for him. order to repulse the onslaughts of the Enemy, Saint Seraphim intensified his toil and began a new ascetical struggle in imitation of Saint Simeon the Stylite (September 1). Each night he climbed up on an immense rock in the forest, or a smaller one in his cell, resting only for short periods. He stood or knelt, praying with upraised hands, “God, be merciful to me, a sinner.” He prayed this way for 1,000 days and nights. robbers in search of money or valuables once came upon him while he was working in his garden. The robbers demanded money from him. Though he had an axe in his hands, and could have put up a fight, he did not want to do this, recalling the words of the Lord: “Those who take up the sword will perish by the sword” (Mt. 26: 52). Dropping his axe to the ground, he said, “Do what you intend.” The robbers beat him severely and left him for dead. They wanted to throw him in the river, but first they searched the cell for money. They tore the place apart, but found nothing but icons and a few potatoes, so they left. The monk, regained consciousness, crawled to his cell, and lay there all night. the morning he reached the monastery with great difficulty. The brethren were horrified, seeing the ascetic with several wounds to his head, chest, ribs and back. For eight days he lay there suffering from his wounds. Doctors called to treat him were amazed that he was still alive after such a beating. Seraphim was not cured by any earthly physician: the Queen of Heaven appeared to him in a vision with the Apostles Peter and John. Touching the saint’s head, the Most Holy Virgin healed him. However, he was unable to straighten up, and for the rest of his life he had to walk bent over with the aid of a stick or a small axe. Saint Seraphim had to spend about five months at the monastery, and then he returned to the forest. He forgave his abusers and asked that they not be punished. 1807 the abbot, Father Isaiah, fell asleep in the Lord. Saint Seraphim was asked to take his place, but he declined. He lived in silence for three years, completely cut off from the world except for the monk who came once a week to bring him food. If the saint encountered a man in the forest, he fell face down and did not get up until the passerby had moved on. Saint Seraphim acquired peace of soul and joy in the Holy Spirit. The great ascetic once said, “Acquire the spirit of peace, and a thousand souls will be saved around you.” new Superior of the monastery, Father Niphon, and the older brethren of the monastery told Father Seraphim either to come to the monastery on Sundays for divine services as before, or to move back into the monastery. He chose the latter course, since it had become too difficult for him to walk from his forest cell to the monastery. In the spring of 1810, he returned to the monastery after fifteen years of living in the wilderness. his silence, he shut himself up in his cell, occupying himself with prayer and reading. He was also permitted to eat meals and to receive Communion in his cell. There Saint Seraphim attained the height of spiritual purity and was granted special gifts of grace by God: clairvoyance and wonderworking. After five years of solitude, he opened his door and allowed the monks to enter. He continued his silence, however, teaching them only by example. November 25, 1825 the Mother of God, accompanied by the two holy hierarchs commemorated on that day (Hieromartyr Clement of Rome, and Saint Peter, Archbishop of Alexandria), appeared to the Elder in a vision and told him to end his seclusion and to devote himself to others. He received the igumen’s blessing to divide his time between life in the forest, and at the monastery. He did not return to his Far Hermitage, but went to a cell closer to the monastery. This he called his Near Hermitage. At that time, he opened the doors of his cell to pilgrims as well as his fellow-monks. Elder saw into the hearts of people, and as a spiritual physician, he healed their infirmities of soul and body through prayer and by his grace-filled words. Those coming to Saint Seraphim felt his great love and tenderness. No matter what time of the year it was, he would greet everyone with the words, “Christ is Risen, my joy!” He especially loved children. Once, a young girl said to her friends, “Father Seraphim only looks like an old man. He is really a child like us.” The Elder was often seen leaning on his stick and carrying a knapsack filled with stones. When asked why he did this, the saint humbly replied, “I am troubling him who troubles me.” the final period of his earthly life Saint Seraphim devoted himself to his spiritual children, the Diveyevo women’s monastery. While still a hierodeacon he had accompanied the late Father Pachomius to the Diveyevo community to its monastic leader, Mother Alexandra, a great woman ascetic, and then Father Pachomius blessed Saint Seraphim to care always for the “Diveyevo orphans.” He was a genuine father for the sisters, who turned to him with all their spiritual and material difficulties. Seraphim also devoted much effort to the women’s monastic community at Diveyevo. He himself said that he gave them no instructions of his own, but it was the Queen of Heaven who guided him in matters pertaining to the monastery. His disciples and spiritual friends helped the saint to feed and nourish the Diveyevo community. Michael V. Manturov, healed by the monk from grievous illness, was one of Diveyvo’s benefactors. On the advice of the Elder he took upon himself the exploit of voluntary poverty. Elena Vasilievna Manturova, one of the Diveyevo sisters, out of obedience to the Elder, voluntarily consented to die in place of her brother, who was still needed in this life. Alexandrovich Motovilov, was also healed by the monk. In 1903, shortly before the glorification of the saint, the remarkable “Conversation of Saint Seraphim of Sarov with N. A. Motovilov” was found and printed. Written by Motovilov after their conversation at the end of November 1831, the manuscript was hidden in an attic in a heap of rubbish for almost seventy years. It was found by the author S. A. Nilus, who was looking for information about Saint Seraphim’s life. This conversation is a very precious contribution to the spiritual literature of the Orthodox Church. It grew out of Nicholas Motovilov’s desire to know the aim of the Christian life. It was revealed to Saint Seraphim that Motovilov had been seeking an answer to this question since childhood, without receiving a satisfactory answer. The holy Elder told him that the aim of the Christian life is the acquisition of the Holy Spirit, and went on to explain the great benefits of prayer and the acquisition of the Holy Spirit. asked the saint how we can know if the Holy Spirit is with us or not. Saint Seraphim spoke at length about how people come to be in the Spirit of God, and how we can recognize His presence in us, but Motovilov wanted to understand this better. Then Father Seraphim took him by the shoulders and said, “We are both in the Spirit of God now, my son. Why don’t you look at me?” replied, “I cannot look, Father, for your eyes are flashing like lightning, and your face is brighter than the sun.” Seraphim told him, “Don’t be alarmed, friend of God. Now you yourself have become as bright as I am. You are in the fulness of the Spirit of God yourself, otherwise you would not be able to see me like this.” Saint Seraphim promised Motovilov that God would allow him to retain this experience in his memory all his life. “It is not given for you alone to understand,” he said, “but through you it is for the whole world.” knew and esteemed Saint Seraphim as a great ascetic and wonderworker. A year and ten months before his end, on the Feast of the Annunciation, Saint Seraphim was granted to behold the Queen of Heaven once more in the company of Saint John the Baptist, the Apostle John the Theologian and twelve Virgin Martyrs (Saints Barbara, Katherine, Thekla, Marina, Irene, Eupraxia, Pelagia, Dorothea, Makrina, Justina, Juliana, and Anysia). The Most Holy Virgin conversed at length with the monk, entrusting the Diveyevo sisters to him. Concluding the conversation, She said to him: “Soon, My dear one, you shall be with us.” The Diveyevo nun Eupraxia was present during this visit of the Mother of God, because the saint had invited her. the last year of Saint Seraphim’s life, one of those healed by him saw him standing in the air during prayer. The saint strictly forbade this to be mentioned until after his death. Seraphim became noticeably weaker and he spoke much about his approaching end. During this time they often saw him sitting by his coffin, which he had placed in the ante-room of his cell, and which he had prepared for himself. saint himself had marked the place where finally they would bury him, near the altar of the Dormition cathedral. On January 1, 1833 Father Seraphim came to the church of Saints Zosimas and Sabbatius one last time for Liturgy and he received the Holy Mysteries, after which he blessed the brethren and bid them farewell, saying: “Save your souls. Do not be despondent, but watchful. Today crowns are being prepared for us.” January 2, Father Paul, the saint’s cell-attendant, left his own cell at six in the morning to attend the early Liturgy. He noticed the smell of smoke coming from the Elder’s cell. Saint Seraphim would often leave candles burning in his cell, and Father Paul was concerned that they could start a fire. “While I am alive,” he once said, “there will be no fire, but when I die, my death shall be revealed by a fire.” When they opened the door, it appeared that books and other things were smoldering. Saint Seraphim was found kneeling before an icon of the Mother of God with his arms crossed on his chest. His pure soul was taken by the angels at the time of prayer, and had flown off to the Throne of the Almighty God, Whose faithful servant Saint Seraphim had been all his life. Seraphim has promised to intercede for those who remember his parents, Isidore and Agathia.

Russia, Moscow, 1787-1792, Russo-Turkish War, Crimea, Moldovia
Moscow, 1787-1792, Russo-Turkish War (1787-“92) ; Righteous Admiral Theodore Ushakov of the Russian Naval Fleet, Commemorated on October 2; Theodore, one of Russia’s greatest naval heroes of the eighteenth and nineteenth centuries, was born in 1745. unvanquished Admiral was the terror of his country’s enemies, and the deliverer of those whom the barbarians had taken captive. He served during the Russo-Turkish War (1787—1791), and also fought against the French. Although he fought many naval battles in the Black Sea and in the Mediterranean, he never lost a single one, and he was never wounded. Theodore once visited the Greek island of Kerkyra (Corfu), where he venerated the relics of Saint Spyridon of Tremithus (December 12), and gave support and encouragement to the Orthodox Christians in that place. his naval reforms were unpopular with his superiors, Saint Theodore was forced to retire in 1807 by Tsar Alexander I. Having neither wife nor children, the admiral settled in the town of Alekseevo near the Sanaxar Monastery, where he regularly attended services on Sundays and Feast Days. During Great Lent he would stay in the monastery, fasting with the monks and attending the services. Nathaniel of Sanaxar regarded Saint Theodore as “a neighbor and a significant patronâ€ of the monastery. In addition to his generous gifts to the monastery, the admiral frequently gave alms to the poor and needy. He never sought earthly glory or riches, but spent his life in serving God and his neighbor. Theodore died in 1817 at the age of seventy-two. After navigating the sea of life with all its storms and struggles, he entered the calm harbor of eternal rest. He was buried at Sanaxar Monastery beside the church. The monastery was returned to the Russian Orthodox Church in 1991, and Saint Theodore’s grave was found in 1994. Theodore was glorified by the Orthodox Church of Russia in 2004, and a reliquary in the shape of a naval vessel was made to enshrine his holy relics. holy Admiral Theodore should not be confused with his relative Saint Theodore (Ushakov) of Sanaxar Monastery (February 19 and April 21), a monastic saint who lived from 1719 to 1791. Theodore is honored as a great military leader who defended Russia just as Saint Alexander Nevsky (November 23) and Saint Demetrius of the Don (May 19) did before him. One of the Russian Navy’s atomic cruisers has been named for him, and a movie has been made about his life and career. The composer Khachaturian has also written a musical piece called “Admiral Ushakov.â€ Venerable Paisius Velichkovsky, Commemorated on November 15;

Russia, Moscow, 1787-1817, Admiral, Fyodor Ushakov, won every engagement
Moscow, 1787-1817, Admiral, Fyodor Ushakov ; Fyodorovich Ushakov ( 24 February [O.S. 13 February] 1745 - 14 October [O.S. 2 October] 1817) was the most illustrious Russian naval commander and admiral of the 18th century. He is notable for winning every engagement he participated in as the Admiral of the Russian fleet. Righteous Admiral Theodore Ushakov of the Russian Naval Fleet, Commemorated on October 2; Theodore, one of Russia'™s greatest naval heroes of the eighteenth and nineteenth centuries, was born in 1745. unvanquished Admiral was the terror of his country'™s enemies, and the deliverer of those whom the barbarians had taken captive. He served during the Russo-Turkish War (1787-”1791), and also fought against the French. Although he fought many naval battles in the Black Sea and in the Mediterranean, he never lost a single one, and he was never wounded. Theodore once visited the Greek island of Kerkyra (Corfu), where he venerated the relics of Saint Spyridon of Tremithus (December 12), and gave support and encouragement to the Orthodox Christians in that place. his naval reforms were unpopular with his superiors, Saint Theodore was forced to retire in 1807 by Tsar Alexander I. Having neither wife nor children, the admiral settled in the town of Alekseevo near the Sanaxar Monastery, where he regularly attended services on Sundays and Feast Days. During Great Lent he would stay in the monastery, fasting with the monks and attending the services. Nathaniel of Sanaxar regarded Saint Theodore as œa neighbor and a significant patron of the monastery. In addition to his generous gifts to the monastery, the admiral frequently gave alms to the poor and needy. He never sought earthly glory or riches, but spent his life in serving God and his neighbor. Theodore died in 1817 at the age of seventy-two. After navigating the sea of life with all its storms and struggles, he entered the calm harbor of eternal rest. He was buried at Sanaxar Monastery beside the church. The monastery was returned to the Russian Orthodox Church in 1991, and Saint Theodore'™s grave was found in 1994. Theodore was glorified by the Orthodox Church of Russia in 2004, and a reliquary in the shape of a naval vessel was made to enshrine his holy relics. holy Admiral Theodore should not be confused with his relative Saint Theodore (Ushakov) of Sanaxar Monastery (February 19 and April 21), a monastic saint who lived from 1719 to 1791. Theodore is honored as a great military leader who defended Russia just as Saint Alexander Nevsky (November 23) and Saint Demetrius of the Don (May 19) did before him. One of the Russian Navy'™s atomic cruisers has been named for him, and a movie has been made about his life and career. The composer Khachaturian has also written a musical piece called œAdmiral Ushakov. New Martyr Ignatius the Monk of Bulgaria, Commemorated on October 8; Monkmartyr Euthymius of Prodromou of Mt Athos, Commemorated on March 22;

Russia, Moscow, 1788-1790, Russo-Swedish Wa, Sweden (allied w Turks) domestic r, fake d, Baltic sea battles
Moscow, 1788-1790, Russo-Swedish War (1788-“90) ; Moscow Empress, 1762-1796, Catherine the Great; Icon of the Mother of God of Domnitsa, Commemorated on September 8; Venerable Paisius Velichkovsky, Commemorated on November 15;

Russia, Moscow, 1795, Battle of Krtsanisi, Tiblisi, Persian V, Muslim Traitors, Russia did not help per treaty
Georgia, Battle of Krtsanisi, Tiblisi, 1795, Muslim Traitors inside the gates ; Battle of Krtsanisi was fought between the Qajar Iran (Persia) and the Georgian armies of the Kingdom of Kartli-Kakheti and Kingdom of Imereti at the place of Krtsanisi[10] near Tbilisi, Georgia, from September 8 to September 11, 1795, part of Agha Mohammad Khan Qajar's war in response to King Heraclius II of Georgia’s alliance with the Russian Empire.[11] battle resulted in the decisive defeat of the Georgians, capture, and complete destruction of their capital Tbilisi,[8] as well as the temporary absorption of eastern parts of Georgia into the Iranian Empire.[3][4][12][13] the Qajars were victorious and Agha Mohammad Khan kept his promise to Heraclius (Erekle) that if he would not drop the alliance with Russia and voluntarily reaccept Iranian suzerainty they would invade his kingdom, also showed that Russia's own ambitions and agenda were set as the most important reason for Russia not to intervene at Krtsanisi, even though the latter had officially declared in the Treaty of Georgievsk of 1783 that it would protect Erekle's kingdom against any new Iranian ambitions to re-subjugate Georgia. in order to restore Russian prestige, Catherine would launch a punitive campaign against Iran the next year, but it was shortly recalled after her death. following years remained turbulent and were known as a time of muddle and confusion. Reestablishment of Iranian rule over Georgia did not last long, for the shah was assassinated in 1797 in Shusha, and the Georgian king had died the year after. Georgia laying in ruins and the central rule in Iran being concerned with the next heir to the throne, it opened the way for Georgia's annexation by Russia several years later by Tsar Paul. Iran could not permit or allow the cession of Transcaucasia and Dagestan, which were integral parts of Iran for centuries, the consequences of the Krtsanisi battle directly led to the bitter Russo-Persian War (1804-1813) and Russo-Persian War (1826-1828), in which Fath Ali Shah, Agha Mohammad Khan's successor, attempted to reverse Russian military advances and restore Iranian authority north of the Aras and Kura rivers.[14] After these wars, Iran ceded Transcaucasia and Dagestan to imperial Russia per the Treaty of Gulistan (1813) and the Treaty of Turkmenchay (1828).[14] Georgia, composed of the kingdoms of Kartli and Kakheti, had been in the early modern era under Iranian suzerainty since the 1510s.[15] 1744, Nader Shah had granted the kingship of Kartli and Kakheti to Teimuraz II and his son Erekle II (Heraclius II) respectively, as a reward for their loyalty.[16] Nader Shah died in 1747, they capitalized on the chaos that had erupted in mainland Iran, and declared de facto independence. After Teimuraz II died in 1762, Erekle II assumed control over Kartli, and united the two kingdoms in a personal union as the Kingdom of Kartli-Kakheti, becoming the first Georgian ruler to preside over a politically unified eastern Georgia in three centuries.[17] about the same time, Karim Khan Zand had ascended the Iranian throne; Erekle II quickly tendered his de jure submission to the new Iranian ruler, however, de facto, he remained autonomous.[18][19] 1783, Heraclius placed his kingdom under the protection of the Russian Empire in the Treaty of Georgievsk. In the last few decades of the 18th century, Georgia had become a more important element in Russo-Iranian relations than some provinces in northern mainland Persia, such as Mazandaran or even Gilan.[20] Peter I, Catherine, the then ruling monarch of Russia, viewed Georgia as a pivot for her Caucasian policy, as Russia's new aspirations were to use it as a base of operations against both Iran and the Ottoman Empire,[21] both immediate bordering geo-political rivals of Russia. top of that, having another port on the Georgian coast of the Black Sea would be ideal.[20] A limited Russian contingent of two infantry battalions with four artillery pieces arrived in Tbilisi in 1784,[18] but was withdrawn, despite the frantic protests of the Georgians, in 1787 as a new war against Ottoman Turkey had started on a different front.[18] the next several years, Russia would be too occupied with Turkey (due to the 1768-74 war), Poland, and the European consequences of the French Revolution to give Georgia much attention. the consolidation of the Qajar dynasty under Agha Mohammad Khan, who had become the new owners to the Iranian throne and therefore the new heirs to the geo-politically rivalling empire that had been bordering Russia for centuries, did not divert Catherine from preoccupations in the west.[18] 1791, when Agha Mohammad Khan was in Tabriz, Erekle asked General Gudovich, commander of the Russian Caucasian Line, for renewed military aid, but the government in St.Petersburg did not judge it expedient to send troops again to Georgia.[18] 1792, Gudovich told Erekle that he would receive only diplomatic support in the advent of any Iranian onslaught.[5] Despite being left to his own devices, Heraclius still cherished a dream of establishing, with Russian protection, a strong and united monarchy, into which the western Georgian Kingdom of Imereti and the lost provinces under Ottoman rule would all eventually be drawn.[8] consequences of these events came a few years later, when a new dynasty, the Qajars, emerged victorious in the protracted power struggle in Persia. head, Agha Mohammad Khan, as his first objective,[22] resolved to bring the Caucasus again fully under the Persian orbit. For Agha Mohammah Khan, the resubjugation and reintegration of Georgia into the Iranian Empire was part of the same process that had brought Shiraz, Isfahan, and Tabriz under his rule.[18] He viewed, like the Safavids and Nader Shah before him, the territories no different than the territories in mainland Iran. was a province of Iran the same way Khorasan was.[18] As the Cambridge History of Iran states, its permanent secession was inconceivable and had to be resisted in the same way as one would resist an attempt at the separation of Fars or Gilan.[18] was therefore natural for Agha Mohammad Khan to perform whatever necessary means in the Caucasus in order to subdue and reincorporate the recently lost regions following Nader Shah's death and the demise of the Zands, including putting down what in Iranian eyes was seen as treason on the part of the wali of Georgia.[18] an interval of peace amid their own quarrels and with northern, western, and central Persia secure, the Persians demanded Heraclius II to renounce the treaty with Russia and to reaccept Persian suzerainty,[22] in return for peace and the security of his kingdom. Ottomans, Iran's neighboring rival, recognized Iran's rights over Kartli and Kakheti for the first time in four centuries.[5] Heraclius appealed then to his theoretical protector, Empress Catherine II of Russia, pleading for at least 3,000 Russian troops,[5] but he was not listened to, leaving Georgia to fend off the Persian threat alone.[8] Nevertheless, Heraclius II still rejected the Khan's ultimatum.[23] invasion[edit] capture of Tbilisi by Agha Muhammad Khan. A Qajar-era Persian miniature from the British Library. August 1795, Agha Mohammad Khan crossed the Aras river with a 70,000-strong army.[5] This force was divided in three: the left wing was sent in the direction of Erivan, the right one parallel to the Caspian Sea into the Mughan across the lower Aras towards Dagestan and Shirvan, while the Shah headed the centre force himself, advancing towards the fortress of Shusha in the Karabakh Khanate, which he besieged between 8 July and 9 August 1795.[7] His right and left wing forced the Khans of Ganja and Erivan into alliance respectively.[24] Having abandoned the siege of Shusha due to stiff resistance,[25] which was further aided by Georgian crown prince Aleksandre,[5] the Khan of Karabakh, Ibrahim Khan, eventually surrendered to Mohammad Khan after discussions, including the paying of regular tribute and to surrender hostages, though the Qajar forces were still denied entrance to Shusha.[25] Since the main objective was Georgia, Mohammad Khan was willing to have Karabakh secured by this agreement for now, for he and his army subsequently moved further.[25] While at Ganja, having secured Shirvan, he was joined by Javad Khan Qajar and the rest of his right wing contingent.[24] At Ganja, Mohammad Khan sent Erekle his last ultimatum, who received it in September 1795: Highness knows that for the past 100 generations you have been subject to Iran; now we deign to say with amazement that you have attached yourself to the Russians, who have no other business than to trade with Iran... Last year you forced me to destroy a number of Georgians, although we had no desire at all for our subjects to perish by our own hand...It is now our great will that you, an intelligent man, abandon such things... and break relations with the Russians. If you do not carry out this order, then we shall shortly carry out a campaign against Georgia, we will shed both Georgian and Russian blood and out of it will create rivers as big as the Kura....[5] According to the author of the Fārsnāma-ye Nāṣeri, Ḥasan-e Fasāʼi, a contemporary Qajar era historian, Agha Mohammad Khan had declared in the letter: Ismail I Safavi ruled over the province of Georgia. When in the days of the deceased king we were engaged in conquering the provinces of Persia, we did not proceeed to this region. As most of the provinces of Persia have come into our possession now, you must, according to ancient law, consider Georgia (Gurjistan) part of the empire, and appear before our majesty. You have to conform your obedience; then you may remain in the possession of your governorship (wali) of Georgia. If you do not do this, you will be treated as the others".[26] advisors divided, Erekle ignored the ultimatum, but, sent couriers to St.Petersburg. Gudovich, who sat in Georgievsk at the time, instructed Erekle to avoid "expense and fuss",[5] while Erekle, together with Solomon II and some Imeretians headed southwards of Tbilisi to fend off the Iranians.[5] Mohammad Khan at the same time marched directly on Tbilisi, with half of the army he crossed the Aras river with, though other estimations mention 40,000[7] instead of 35,000,[5][6] and attacked the heavily fortified Georgian positions of Erekle and Solomon on the southwestern limits of the city. Abandoned by several of his nobles, Heraclius II managed to mobilize around 5,000 troops, including some 2,000 auxiliaries from neighbouring Imereti under its King Solomon II, a member of the Georgian Bagrationi Dynasty and thus distantly related to Heraclius II. The Georgians offered a desperate resistance and succeeded in rolling back a series of Persian attacks on September 9 and 10. After that, it is said that some traitors informed the Persians that the Georgians had no more strength to fight and the Qajars army cancelled their plan of going back to Persia, which they previously had. Early on September 11, Agha Mohammad Khan personally led an all-out offensive against the Georgians. Amid an artillery duel and a fierce cavalry charge, the Persians managed to cross the Kura River and outflanked the decimated Georgian army. Heraclius II attempted to mount a counterattack, but he had to retreat to the last available positions in the outskirts of Tbilisi. By nightfall, the Georgian forces had been exhausted and almost completely destroyed. The last surviving Georgian artillery briefly held the advancing Persians to allow Heraclius II and his retinue of some 150 men to escape through the city to the mountains. The fighting continued in the streets of Tbilisi and at the fortress of Narikala. In a few hours, Agha Mohammad Khan was in full control of the Georgian capital which was completely sacked and its population massacred. Among those killed in the city was the archbishop of Tbilisi, Doistheus.[27] The Persian army marched back laden with spoil and carrying off some 15,000 captives.[8][9] The Georgians had lost 4,000 men in the battle, the Iranians 13,000; a third of their total force.[5] eye-witness, having entered the city several days after the bulk of the Iranian troops had withdrawn, described what he saw: therefore pursued my way, paved as it were, with carcases, and entered Tiflis by the gate of Tapitag: but what was my consternation on finding here the bodies of women and children slaughtered by the sword of the enemy; to say nothing about the men, of whom I saw more than a thousand, as I should suppose, lying dead in one little tower! (...) The city was almost entirely consumed, and still continued to smoke in different places; and the stench from the putrefying, together with the heat which prevailed, was intolerable, and certainly infectious.[7] Entrance of the Russian troops in Tiflis, 26 November 1799, by Franz Roubaud, 1886 his return, after the conquest of Tbilisi and being in effective control of eastern Georgia,[4][12][28] Agha Mohammad was formally crowned Shah in 1796 in the Mughan plain, just like his predecessor Nader Shah was about sixty years earlier.[4] As The Cambridge History of Iran notes; "Russia's client, Georgia, had been punished, and Russia's prestige, damaged." Heraclius II returned to Tbilisi to rebuild the city, but the destruction of his capital was a death blow to his hopes and projects. Upon learning of the fall of Tbilisi General Gudovich put the blame on the Georgians themselves.[29] To restore Russian prestige, Catherine II declared war on Persia, upon the proposal of Gudovich,[29] and sent an army under Valerian Zubov to the Qajar possessions on April of that year, but the new Tsar Paul I, who succeeded Catherine in November, shortly recalled it. Mohammad Shah was later assassinated while preparing a second expedition against Georgia in 1797 in Shusha[29] and the seasoned king Heraclius died early in 1798. Reassessment of Iranian hegemony over Georgia did not last long; in 1799 the Russians marched into Tbilisi.[30] The next two years were a time of muddle and confusion, and the weakened and devastated Georgian kingdom, with its capital half in ruins, was easily absorbed by Russia in 1801.[8][23] As Iran could not permit or allow the cession of Transcaucasia and Dagestan[14] the consequences of the Krtsanisi battle would also directly lead up to two wars between the nations. The Russo-Persian War (1804-1813) and Russo-Persian War (1826-1828) would eventually forced the cession of the aforementioned regions to Imperial Russia per the Gulistan and Turkmenchay of 1813 and 1828 respectively. Persian Qajar Shah, 1789-1797, Aga Mohammad Khan Qajar ; Hieromartyr Dositheus of Tbilisi, Commemorated on September 12 ; thousand Persian soldiers marched toward Georgia in the year 1795. The Georgian king Erekle II (1762-1798) and his two thousand soldiers declared war on the invaders as they were approaching Tbilisi. Georgians won the first skirmish, but many perished in the fighting. The enemy was shaken and was preparing to flee the battleground, when several traitors reported to Aqa Muhammed Khan that King Erekle had lost nearly his entire army. betrayal decided the fate of the battle: the one hundred fifty soldiers who remained in the Georgian army barely succeeded in saving the life of King Erekle, who had willed to perish on the battlefield with his soldiers. of Tbilisi was engulfed in flames. The plunderers murdered the people, set fire to the libraries, destroyed the print shop, and vandalized the churches and the king’s palace. They slaughtered the clergy in an especially cruel manner. history has not preserved the names of all those martyrs who perished in this tragedy, but we do know that a certain Metropolitan Dositheus of Tbilisi was killed because he would not abandon his flock. While the invaders simply killed most of the clergymen, from Saint Dositheus they demanded a renunciation of the Christian Faith. They commanded him to defile the True and Life-giving Cross of our Lord. But the holy hieromartyr Dositheus endured the greatest torments without yielding to the enemy, and he joyfully accepted death for Christ’s sake. The invaders slaughtered Christ’s devoted servant with their swords. Dositheus was martyred on September 12 in the year 1795.

Russia, Moscow, 1795, Battle of Krtsanisi, Aga Mohammad, Cruel rapacious Qajar Persian, d Georgia
Persia, 1789-1797, Persian Qajar Shah, Aga Mohammad Khan Qajar ; Mohammad Khan Qajar (14 March 1742 - 17 June 1797), also known by his regnal name of Agha Mohammad Shah, was the founder of the Qajar dynasty of Iran, ruling from 1789 to 1797 as king (shah). chieftain of the Qoyunlu branch of the Qajar tribe, Agha Mohammad Khan was enthroned as the king of Iran in 1789, but was not officially crowned until March 1796, having deposed Lotf Ali Khan of the Zand dynasty in 1794. Mohammad Khan Qajar was famously the eunuch Monarch, being castrated as a young adult upon his capture by Adel Shah Afshar, and hence was childless. He was assassinated on 17 June 1797, and was succeeded by his nephew, Fath-Ali Shah Qajar. Mohammad Khan's reign is noted for the return of a centralized and unified Iran and for relocating the capital to Tehran, where it still stands today. He is also noted for his cruel and rapacious behavior, particularly during the re-subjugation of Georgia. He sacked the capital Tbilisi, massacred many of its inhabitants, and moved some 15,000 Georgian captives back to mainland Iran. Hieromartyr Dositheus of Tbilisi, Commemorated on September 12 ;

Russia, Moscow, 1796-1801, Emperor, Paul I of Russia, overshadowed by mother Catherine II, hated French, assinated
Moscow, 1796-1801, Emperor, Paul I of Russia ; I (1 October [O.S. 20 September] 1754 - 23 March [O.S. 11 March] 1801) was Emperor of Russia from 1796 until his assassination. he was the only son of Peter III and Catherine the Great, although Catherine hinted that he was fathered by her lover Sergei Saltykov.[1][2] remained overshadowed by his mother for most of his life. He adopted the laws of succession to the Russian throne—rules that lasted until the end of the Romanov dynasty and of the Russian Empire. also intervened in the French Revolutionary Wars and, toward the end of his reign, added Kartli and Kakheti in Eastern Georgia into the empire, which was confirmed by his son and successor Alexander I. was de facto Grand Master of the Order of Hospitallers from 1799 to 1801 and ordered the construction of a number of Maltese thrones.[3] Righteous Admiral Theodore Ushakov of the Russian Naval Fleet, Commemorated on October 2; New Martyr Ignatius the Monk of Bulgaria, Commemorated on October 8; Venerable Leonid of Optina, Commemorated on October 11; Translation of a Particle of the Life Giving Cross from Malta to Gatchina, Commemorated on October 12 ; Translation of the relic of the Right Hand of John the Baptist, Commemorated on October 12; 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; 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; Synaxis of the Holy Glorious Prophet, Forerunner and Baptist John, Commemorated on January 7; When the Russian Tsar Paul I (1796-1801) became Grand Master of the Maltese Order in honor of the holy Prophet John, the right hand of the Baptist, part of the Life-Creating Cross and the Philermos Icon (October 12) of the Mother of God (from Mt Philermos on the island of Rhodes) were transferred in 1799 from the island of Malta to Russia [because of the Napoleonic threat], to the chapel at Gatchina (October 12). In the same year these sacred items were transferred into the church dedicated to the Icon of the Savior Not Made by Hands at the Winter Palace. A special service was composed for this Feast. ; Blessed Xenia of St Petersburg, Commemorated on January 24; 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;

Russia, Moscow, 1799, Transfer of the Right Hand of John the Baptist, from Malta to Winter Palace
Russia, Moscow, 1799, Transfer of the Right Hand of John the Baptist the Russian Tsar Paul I (1796-1801) became Grand Master of the Maltese Order in honor of the holy Prophet John, the right hand of the Baptist, part of the Life-Creating Cross and the Philermos Icon (October 12) of the Mother of God (from Mt Philermos on the island of Rhodes) were transferred in 1799 from the island of Malta to Russia [because of the Napoleonic threat], to the chapel at Gatchina (October 12). In the same year these sacred items were transferred into the church dedicated to the Icon of the Savior Not Made by Hands at the Winter Palace. A special service was composed for this Feast. Moscow, 1796-1801, Emperor, Paul I of Russia ; Translation of a Particle of the Life Giving Cross from Malta to Gatchina, Commemorated on October 12 ; Translation of the relic of the Right Hand of John the Baptist, Commemorated on October 12; Synaxis of the Holy Glorious Prophet, Forerunner and Baptist John, Commemorated on January 7; When the Russian Tsar Paul I (1796-1801) became Grand Master of the Maltese Order in honor of the holy Prophet John, the right hand of the Baptist, part of the Life-Creating Cross and the Philermos Icon (October 12) of the Mother of God (from Mt Philermos on the island of Rhodes) were transferred in 1799 from the island of Malta to Russia [because of the Napoleonic threat], to the chapel at Gatchina (October 12). In the same year these sacred items were transferred into the church dedicated to the Icon of the Savior Not Made by Hands at the Winter Palace. A special service was composed for this Feast. ;

Russia, Moscow, 1799, The Healer Icon, dreadful I, putrified tongue, prayer, guardian angel, bedside MOG
Georgia, 317, The Healer Icon original icon known as “Tselitel’nitsa,” or “The Healer” was from the Tsilkan church in Kartali, Georgia. It was painted at the time of Saint Nino (January 14). is another icon with the same name in the Alexeev women’s monastery in Moscow, and many miracles took place before it at the end of the eightheenth century. Saint Demetrius of Rostov (September 21 and October 28) relates a story about this icon in his book THE BEDEWED FLEECE. cleric of the Navarninsky church, Vincent Bulvinensky, was in the habit of venerating the icon of the Mother of God whenever he entered the church. He would also recite the following prayer before the icon: “Hail, Virgin Theotokos full of grace, the Lord is with Thee. Blessed is the womb which bore Christ, and the breasts which nourished the Lord God, our Savior.” time, he found himself suffering from a dreadful affliction. His tongue began to putrefy, and he passed out from the pain. When he came to himself, he prayed his usual prayer to the Most Holy Theotokos. soon as he had finished his prayer, he saw a handsome young man at the head of his bed. The sufferer realized at once that this was his guardian angel. The angel looked at him with pity, calling on the Mother of God to heal him. Suddenly, the Theotokos appeared and healed the sick man who was so devoted to Her. He got out of bed and went to church, taking his place on the cliros for the service. Those present were astonished to see his recovery. miracle inspired the painting of “The Healer” icon depicting the Mother of God standing at the bed of the sick man. Tsilkani Church, (Probably near Ksani Fortress, Ksani River 2); Icon of the Mother of God €œthe Healer€, Commemorated on September 18 ; St Jesse, Bishop of Tsilkan in Georgia, Commemorated December 2; St John Zedazneli of Zaden, in Georgia with his 12 Disciples, Commemorated on May 7;

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, 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, 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 deliverance of Briansk from Napolian
Russia, Kiev, 1812, Sven Icon deliverance of Briansk from Napolian ; 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, 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, 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, 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, Saint, 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, 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, 1827-1867, Saint, 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, 1832-1891, Saint, Ambrose of Optina, starets and hiroschemamonk
Russia, Kaluga, 1832-1891, Saint, Ambrose of Optina, starets and hiroschemamonk; 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). 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. 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, uncover 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, 1834-1860, Theologian, Aleksey Stepanovich Khomyakov, 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, Saint Theophan the Recluse, Tambov, Mordovia
Russia, Moscow, 1835 - 1894, Saint Theophan the Recluse, Tambov, Mordovia; 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; Theophan the Recluse, 1835 - 1894;

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, 1848-1910, Writer Tolstoy, 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, Saint, John of Kronstadt Island, St Petersburg
Russia, Moscow, 1849-1908, Saint, John of Kronstadt Island, St Petersburg; 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. He 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
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, 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, 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, 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, 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, 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, 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
Russia, Moscow, 1889-1916, Russian Mystic, Rasputin; St. Vladimir, Metropolitan of Kiev and Gallich, Commemorated on January 25;

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, 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, 1900-1999, 20th Century Folder, Bolsheviks, Revolution, Living Progressive Church

Russia, Moscow, 1903-1912, Bolsheviks, (Majority, Reds, Workers, Communist Party of the Social Democrats)
Bolsheviks, 1903-1912, (Majority, Reds, Workers, Communist Party of the Social Democrats); St. George (John) of Georgia, Commemorated on January 21;

Russia, Moscow, 1904-1905, Russo-Japanese War of 1904, 1905
Moscow, Russo-Japanese war in 1904, 1905; Liaodong Peninsula; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Venerable Barsanuphius of Optina, Commemorated on April 1;

Russia, Moscow, 1908-1931, Nikon of Optina, lived through terrible times
Russia, Kaluga, 1908-1931, Nikon of Optina; Optina Monestary ; Venerable Nikon of Optina, Commemorated on June 25; Nikon was born on September 26, 1888, the son of Metrophanes and Vera Belyaev, and was named Nicholas at his Baptism. His parents, who were both very devout, belonged to one of Moscow’s merchant families. Belyaev family received a visit from Saint John of Kronstadt when Nicholas was in his first year. He blessed Vera and gave her a signed photograph of himself. Nicholas and his brother John loved going to church and reading the Holy Scriptures and other spiritual books. When John and Nicholas decided to embrace monasticism, they cut up a list of Russia’s monasteries from an old book, and Nicholas was asked to pick one of the strips after praying to God. The strip he selected read, “The Optina Hermitage of the Entry of the Theotokos into the Temple, Kozelsk.â€ Until that moment, neither of them had ever heard of this monastery. brothers traveled to Optina on February 24, 1907 with their mother’s blessing, and were accepted into the monastery on December 9, the commemoration of the “Unexpected Joyâ€ Icon of the Most Holy Theotokos. was assigned as secretary to Father Barsanuphius, the Superior of the Skete, in October 1908. Except for reading and serving in church, this became his chief monastic obedience for the rest of his life. Saint Barsanuphius (April 1) foresaw that he would become an excellent monk as well as a worthy disciple. Nicholas was devoted to the Elder, and followed his will in all matters. Father Barsanuphius gave him the benefit of his knowledge and experience, guiding him to ascend the spiritual ladder of virtues. was tonsured into the Lesser Schema on May 24, 1915 with the new name Nikon in honor of the martyr Saint Nikon (September 28). He was ordained as a deacon on April 30, 1916, and as a priest on November 3, 1917. Father Nikon could not help but remember the prophecy of Father Barsanuphius made several years before the Russian Revolution. Saint Barsanuphius foresaw times of difficulty for monasteries when Christians would be persecuted and suffer martyrdom. He predicted that he himself would be dead before this happened, and that Father Nikon would live through those terrible times. Nikon was arrested and jailed on September 18, 1919 without the benefit of a trial, just because he was a monk. He was later released and permitted to return to Optina, where the monks had formed a farming cooperative. Soviets closed the cooperative in 1923, and the monastery was turned into a museum. Two monks were allowed to stay and work in the museum, while the others were expelled and told to go wherever they wished. Father Nikon was blessed by Father Isaac to serve in the church dedicated to the Kazan Icon and to receive visitors. When people came to him for advice, he always quoted the words of the Optina Elders. last church at Optina was closed early in 1924, and Father Nikon was obliged to leave in June. He went to live at Kozelsk with Father Cyril Zlenko. There he continued to receive visitors and offer spiritual counsel, sharing money and food with those who were too old, or too sick to work. Father Nikon was a wise spiritual Father, who was able to help people overcome their shame and reveal the sins which had troubled them for a long time. People would leave Father Nikon feeling cleansed and renewed. Nikon, Father Cyril, and Father Agapitus Taub were arrested and thrown into prison in June of 1927. Father Nikon and Father Agapitus were sent to the “Kemperpunktâ€ camp, where Father Nikon was assigned the duty of guarding the storehouses. Nikon wrote to his spiritual children from the camp with cheerful words of encouragement. Although he accepted his imprisonment as God’s will, it was nevertheless difficult for him to endure. When their prison term ended, the two monks were sent into exile at Archangelsk. Before leaving the camp, Father Nikon was examined and found to have tuberculosis. The doctors advised him to request that his place of exile be changed to a place with a more suitable climate. asked the advice of Father Agapitus, who told him not to make such a request. At Archangels, Father Nikon lodged in the home of an elderly woman who gave him little rest or peace. Every week he had to travel three kilometers to present himself before the authorities in the city of Pinyega. shoveling snow at the beginning of Great Lent, Father Nikon’s leg began to hemorrhage, and he developed a high fever. His landlady did not feel any pity for him, but told him that he must leave her house so that the others would not become infected with tuberculosis. Father Nikon was visited by Father Peter, who had once lived at Optina. He begged Father Peter to take him in, which he did. Father Peter cared for the Elder to the best of his ability. For the last two months of his life, Father Nikon received Holy Communion almost every day, and his sufferings seemed to grow less severe. He often dictated letters to his spiritual children to Father Peter. One day, Father Nikon saw Saint Macarius of Optina (September 7) in a vision and told Sister Irene to pull up a chair for him. She was slow to obey him so he said, “Forgive her, Father, for she is not very experienced.â€ June 25, 1931 Father Nikon was so weak that he could not speak. Archimandrite Niká¸—tas was called to bring him Communion, and to read the Canon for the Departure of the Soul. That night the Elder fell asleep in the Lord at the age of forty-three. Moscow Patriarchate authorized local veneration of the Optina Elders on June 13,1996, glorifying them for universal veneration on August 7, 2000. Unexpected Joy Icon of the Mother of God, Commemorated on December 9; Unexpected Joy Icon of the Most Holy Theotokos is painted in this way: in a room is an icon of the Mother of God, and beneath it a youth is kneeling at prayer. The tradition about the healing of some youth from a bodily affliction through this holy icon is recorded in the book of Saint Demetrius of Rostov, The Fleece of Prayer [See Judges 6: 36-40]. sinful youth, who was nevertheless devoted to the Theotokos, was praying one day before the icon of the All-Pure Virgin before going out to commit a sin. Suddenly, he saw that wounds appeared on the Lord’s hands, feet, and side, and blood flowed from them. In horror he exclaimed, “O Lady, who has done this?â€ The Mother of God replied, “You and other sinners, because of your sins, crucify My Son anew.â€ Only then did he realize how great was the depth of his sinfulness. For a long time he prayed with tears to the All-Pure Mother of God and the Savior for mercy. Finally, he received the unexpected joy of the forgiveness of his sins. “Unexpected Joyâ€ icon is also commemorated on January 25 and May 1. Venerable Barsanuphius of Optina, Commemorated on April 1; I. Plikhanov was born in the city of Samara on July 5,1845, the son of John and Natalia Plikhanov. His mother died in childbirth, and his father later remarried so that his son would have a mother. Although his stepmother was very strict, she was a real mother to him, and he loved her very much. a descendant of the Orenburg Cossacks, Paul was enrolled in the Polotsk Cadet Corps. He completed his studies at the Orenburg Military School and received an officer’s commission. He later graduated from the Petersburg Cossack Staff Officers’ School, and also served at the headquarters of the Kazan military district and eventually rose to the rank of colonel. as he was sick with pneumonia, Paul sensed that he was about to die. He asked his orderly to read the Gospel to him, and passed out. Then he had a vision in which the heavens seemed to open, and he was afraid because of the great light. His whole sinful life passed before him, and he was overcome with repentance. A voice told him he should go to Optina Monastery, but the doctors did not think he would recover. His health did improve, however, and the colonel visited Optina. In August 1889 the Elder of the Monastery was Saint Ambrose (October 10), who told Paul to set his worldly affairs in order. Two years later, Saint Ambrose blessed him to cut all ties to the world and told him to enter Optina within three months. was not easy for the colonel to resign his commission within the specified three month period, because obstacles were placed in his way. In fact, he was offered a promotion to the rank of general, and was asked to delay his retirement. Some people even tried to arrange a marriage for him, laughing at his intention to go to the monastery. Only his stepmother was happy that he wished to become a monk. On the very last day of the three months he concluded his affairs and arrived at Optina. However, Saint Ambrose was already laid out in his coffin in the church. Anatole I (January 25) succeeded Father Ambrose as Elder, and he assigned Paul to Hieromonk Nectarius (April 29) as his cell attendant. He was accepted as a novice in 1892, and tonsured as a rassophore in 1893. Over the next ten years he advanced through the various stages of monastic life, including ordination as deacon (1902), and as priest (1903). The monk Paul was secretly tonsured into the mantiya in December of 1900 because of a serious illness. When they asked him what name he wished to receive, he said it did not matter. They named him in honor of Saint Barsanuphius of Tver and Kazan (April 11). Although he recovered, they did not give him the mantiya until December of 1902 after the Liturgy when it was revealed that he had been tonsured on his sickbed. September 1, 1903 Father Barsanuphius was appointed to assist Elder Joseph, the skete Superior, in the spiritual direction of the skete brethren and the sisters of the Shamordino convent. the beginning of the Russo-Japanese war in 1904, Father Barsanuphius was sent to the Far East as a military chaplain, where he ministered to wounded soldiers. The war ended in August 1905, and Saint Barsanuphius returned to Optina on November 1, 1905. Elder Joseph had become too old and frail to administer the skete’s affairs, Father Barsanuphius was appointed as Superior of the skete in his place. Father Barsanuphius soon reestablished order and discipline, paid off debts, repaired buildings, etc. As Superior, he combined strictness with paternal concern and tenderness for those under him. Barsanuphius, like the other Elders of Optina, possessed the gifts of clairvoyance and of healing people afflicted with physical and spiritual ailments. One of his spiritual sons, Father Innocent Pavlov, recalled his first Confession with the Elder. He became fearful because Father Barsanuphius seemed to know his innermost thoughts, reminding him of people and events which he had forgotten. The saint spoke gently and told him that it was God who had revealed to him these things about Father Innocent. “During my lifetime, do not tell anyone about what you are experiencing now,â€ he said, “but you may speak of it after my death.â€ Barsanuphius loved spiritual books, especially the Lives of the Saints. He often told people that those who read these Lives with faith benefit greatly from doing so. The answers to many of life’s questions can be found by reading the Lives of the Saints, he said. They teach us how to overcome obstacles and difficulties, how to stand firm in our faith, and how to struggle against evil and emerge victorious. Although the Lives of the Saints were widely available, it saddened the Elder that more people did not read them. Barsanuphius commemorated many saints each day during his Rule of prayer, and this was not accidental. Each saint, he once explained, had some particular importance in his life. If, for example, some significant event took place, he would look to see which saints were commemorated on that day, then he would begin to commemorate them each day. Later he noticed that on their Feast Day, they would often deliver him from some danger or trouble. On December 17, 1891, the commemoration of the Prophet Daniel and the three holy youths, he left Kazan and never returned. That was the day he decided to leave the world, and Saint Barsanuphius felt that God had delivered him from a furnace of passions. Just as the three youths were delivered from the fiery furnace because they would not bow down before idols, the Elder always believed that he left the world unharmed because he refused to bow down before the idols of lust, pride, gluttony, etc. 1908, Saint Barsanuphius seemed to fall ill more frequently, and began to speak of his approaching death. In April of that year, someone sent him a package containing the Great Schema. Father Barsanuphius had long desired to be tonsured into the Great Schema before his death, but he had told no one of this except for the archimandrite. Therefore, he regarded this as a sign that he would soon die. night in July 1910, the Elder became so ill that he had to leave church during Vigil and return to his cell. The next morning, July 11, he was so weak that he could not sit up by himself. That evening he was tonsured into the Great Schema. Barsanuphius began to recover, but there were new problems in the monastery. New monks came in from spiritually lax environments. They did not understand the ascetical nature of monasticism or the whole notion of eldership, and so they began to clamor for reform and change. They wanted to assume positions of authority, and to close the skete. Because of their complaints, Father Barsanuphius was removed from Optina and assigned as igumen of the Golutvinsky Monastery. When he arrived to take up his duties, Father Barsanuphius found the monastery in a state of physical and spiritual decline. Nevertheless, he did not lose heart, and soon the monastery began to revive. More people began to visit, once they heard that an Optina Elder had come to Goluvinsky, and the monastery’s financial position also began to improve. However, the rebellious brethren caused him great sorrow, and he had to expel some of them the beginning of 1913, Saint Barsanuphius became ill again and asked Metropolitan Macarius of Moscow for permission to retire to Optina, but that was not to be. He fell asleep in the Lord on April 1, and his body remained in the church of Golotvino until April 6 (which was also Lazarus Saturday). After the funeral, his body was placed on a train and sent to Optina for burial. The train arrived at Kozelsk Station on April 8, and the coffin was carried to Optina by clergy. 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, 1914-1918, Russo-Turkish War (1914-18), Caucasus Campeign of WWI
Moscow, 1914-1918, Russo-Turkish War (1914-18), Caucasus Campeign of WWI;

Russia, Moscow, 1917, Russian Revolution, Russian Civil War
Russia, Moscow, 1917, Russian Revolution Chariman, 1917-1924, Vladimir Lennin, Soviet Federative Socialist Republic ; Venerable Anatole II of Optina, Commemorated on July 30; Hieromartyr Benjamin the Metropolitan of Petrograd and Gdovsk, Commemorated July 31 ; Martyr Sergius the Archimandrite of Petrograd, Commemorated July 31 ; 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; 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; 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 Vladimir, Metropolitan of Kiev and Gallich, Commemorated on January 25; Venerable Seraphim of Vyritsa, Commemorated on March 21; 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 ; Priestmartyr John Kochurov, Commemorated on October 31; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated on December 15 ; Icon of the Mother of God œEnthroned, Commemorated on March 2; St Ambrose the Confessor, Commemorated on March 16; Repose of St Nicholas of Zhicha, Commemorated on March 18; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); Uncovering of the relics of the Venerable Alexander the Abbot of Svir, Commemorated on April 17; Venerable Nectarius of Optina, Commemorated on April 29; New Martyr Archpriest Vasily Martysz, Commemorated on May 4; Venerable Nikon of Optina, Commemorated on June 25; Hieromartyr Kirion II, Catholicos-Patriarch of All Georgia, Commemorated on June 27;

Russia, Moscow, 1917, Chekists, Cheka, first Soviet State Police
Chekists, Cheka, first Soviet State Police; St. George (John) of Georgia, Commemorated on January 21;

Russia, Moscow, 1917-1989, Russian Communism
Russia, Moscow, 1917-1989, Russian Communism;

Russia, Moscow, 1917-1925, Tikhon, Metropolitan of all Russia, Bishop in US
Moscow, 1917-1925, Patriarch, Tikhon, Metropolitan of all Russia ; Tikhon of Moscow (31 January [O.S. 19 January] 1865-“ 7 April [O.S. 25 March] 1925), born Vasily Ivanovich Bellavin , was a bishop of the Russian Orthodox Church (ROC). On 5 November 1917 (OS) he was selected the 11th Patriarch of Moscow and All Russia,[Note 1] after a period of about 200 years of the Synodal rule in the ROC. He was canonised as a confessor by the ROC in 1989. Early life[edit] From 1878 to 1884, Bellavin studied at the Pskov Theological Seminary. In 1888, at the age of 23, he graduated from the Saint Petersburg Theological Academy as a layman. He then returned to the Pskov Seminary and became an instructor of Moral and Dogmatic Theology. In 1891, at the age of 26, he took monastic vows and was given the name Tikhon in honor of St. Tikhon of Zadonsk. Tikhon was consecrated Bishop of Lublin on 19 October 1897. Bishop in the United States[edit] On 14 September 1898, he was appointed Bishop of the Aleutian Islands and Alaska. He went to the United States, and eventually became a naturalized American citizen. The peripatetic bishop visited emerging Orthodox emigrant communities in various American cities, including New York City, Chicago and the coal and steel-making cities in Pennsylvania and Ohio. The consecration of Reginald Heber Weller as an Anglican bishop at St. Paul's Cathedral in the Episcopal Diocese of Fond du Lac, with Anthony Kozlowski of the Polish National Catholic Church and Tikhon of Moscow (along with his chaplains John Kochurov and Sebastian Dabovich) of the Russian Orthodox Church present As head of the ROC diocese in North America, in 1900 he reorganized the diocese and changed its name from the "Of the Aleutian Islands and Alaska" to "Diocese of the Aleutian Islands and North America". He had two auxiliary bishops in the United States: Bishop Innocent (Pustynsky) in Alaska, and St. Raphael (Hawaweeny) in Brooklyn. On 22 May 1901, he blessed the cornerstone for St. Nicholas Cathedral in New York City (fundraising for which had begun in 1894 and to which Tsar Nicholas II contributed 5,000 in 1900) in a great ceremony attended by New York Mayor Seth Low, Russian diplomats and sailors, and enthusiastic worshippers.[1] He celebrated the first liturgy in the new building's basement on July 20, 1902, and in the main hall on November 10, 1902.[2] Tikhon was also involved in building other churches in North America, and establishing a dialog with Greek Orthodox churches in America. On 9 November 1902, he consecrated the church of St. Nicholas in Brooklyn for Syrian Antiochian Orthodox immigrants. While in the United States, Tikhon became aware of the country's tradition of religious diversity, as well as the growing ecumenical and Pan-Slav movements, and the needs of a wide variety of eastern and southern European immigrants. Before his arrival, in 1890, a delegation of Carpatho-Rusyns also had approached the Russian consul in San Francisco and requested a bishop, since the Latin Catholic archbishop of Minnesota, John Ireland was attempting to force their assimilation, although Byzantine Rite Catholics had previously been accorded certain dispensations from the Roman Rite practices of the Latin Church. Their Byzantine (Ruthenian) Catholic priest, Alexis Toth, was formally accepted into the Russian Orthodox Church in 1892. In 1900, Tikhon attended the consecration of Reginald Heber Weller as coadjutor bishop for the Episcopal Diocese of Fond du Lac, though he was not one of the consecrating bishops (all Episcopalians).[3] More Byzantine Catholics joined the Eastern Orthodox fold, especially priests after 1907, when Pope Pius X published Ea Semper, restricting their previously recognized right to ordain married men. In 1905, the title of Archbishop was bestowed on him, and he moved his formal residence and diocesan office from San Francisco to New York.[4] In June 1905, the new archbishop gave his blessing for the establishment of a monastery in Pennsylvania, which in the 1930s became Saint Tikhon's Orthodox Theological Seminary. On September 17, [O.S. September 4, ] 1905 The Holy Trinity Russian (Greek) Orthodox church was consecrated in Winnipeg, Manitoba, Canada, on the corner of McKenzie Street and Manitoba Avenue by the new Archbishop Tikhon, Head of the Russian Orthodox Mission in North America and soon to become Patriarch of Moscow and All Russia. Ukrainian teachers studying at the Ruthenian Training School sang at the consecration ceremony.[5] Return to Russia and restoration of Patriarchy[edit] In 1907, Tikhon returned to Russia, having been appointed to the See of Yaroslavl. On 22 December 1913, he was transferred to the diocese of Vilno in Lithuania. However, the First World War and the Russian Revolution created turmoil in his native land. On 21 June 1917, the Diocesan Congress of clergy and laity elected Tikhon the ruling bishop of Moscow. On 14 August 1917 (OS),[6] Tikhon was raised to the dignity of Metropolitan of Moscow. On the next day, the Local Council of the ROC, the first such convention since the late 17th century, opened in Moscow. The council's major decision that passed on 28 October 1917, days after the Bolsheviks seized power in Petrograd, was to restore the Patriarchy in the ROC. On 5 November 1917, after his election by vote as one of the three candidates for the reinstated Moscow Patriarchate, Metropolitan Vladimir of Kiev announced that Metropolitan Tikhon had been selected for the position after a drawing of lots as the new Patriarch of Moscow and All Russia. Patriarchate[edit] During the Russian Civil War the patriarch, like the entire Russian Church, was widely considered anti-Bolshevik and many bishops were exiled, imprisoned or even executed by the new regime. Tikhon openly condemned the killings of the tsar's family in 1918, and protested against violent attacks by the Bolsheviks on the church. In 1920, he granted autonomy to what became the Orthodox Church in America and other dioceses of the Church of Russia that were cut off from the governance of the highest church authority (i.e. the patriarch), until such time as normal relations with the highest church authority could be resumed. In November 1921, many of the Russian bishops, who had fled Russia in 1919â€“1920, had gathered in Sremski Karlovci, Serbia, and adopted a number of anti-Bolshevik statements; in May the following year Tikhon and his Synod formally dissolved the exile group, which nevertheless continued to exist as a separate Russian ecclesiastical entity, viewed as schismatic by the Moscow Patriarchate.[citation needed] Patriarch Tikhon of Moscow near Donskoy Monastery Jul 1923 In 1922 Russia was afflicted with mass famine. The Communist government used the situation to confiscate ecclesiastical property and to accuse the patriarch of being a saboteur. From April 1922 until June 1923 he resided under house arrest in Donskoy Monastery.[7] His public protest against nationalization of Church property was reframed as a criminal act. This caused international resonance and several countries sent formal protest notes to the Soviet government. Under pressure from the authorities, Tikhon issued several messages to the believers in which he stated in part that he was "no longer an enemy to the Soviet power". Textual analysis of these messages shows considerable similarity with a number of documents exchanged in the Politburo on the "Tikhon's Affair". Despite his declaration of loyalty, he continued to enjoy the trust of the Orthodox community in Russia. In 1923 Tikhon was "deposed" by a Soviet-sponsored[8] council of the so-called Living Church, which decreed that he was "henceforth a simple citizenâ€”Vasily Bellavin." This deposition has never been recognized as an act of the Russian Orthodox Church, and is therefore considered invalid by both the Russian Orthodox Church, and the Russian Federation. Death[edit] In 1924 the patriarch fell ill and was hospitalized. On 5 April 1925, he served his last Divine Liturgy, and died two days later, 25 March (OS)/7 April, the Feast of the Annunciation. He was buried on 12 April in the winter church of Donskoy Monastery in Moscow. From the time of his death, he was widely considered a martyr or confessor for the faith. Canonization Hieromartyr Benjamin the Metropolitan of Petrograd and Gdovsk, Commemorated July 31 ; 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; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated on December 4; 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 Archpriest Vasily Martysz, Commemorated on May 4; New Martyr Archbishop Andronicus of Perm, Commemorated on June 4; Venerable Nikon of Optina, Commemorated on June 25; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26;

Russia, Moscow, 1917-1924, Chariman, Vladimir Lennin, Soviet Federative Socialist Republic
Chariman, 1917-1924, Vladimir Lennin, Soviet Federative Socialist Republic ; Venerable Anatole II of Optina, Commemorated on July 30; Hieromartyr Benjamin the Metropolitan of Petrograd and Gdovsk, Commemorated July 31 ; Martyr Sergius the Archimandrite of Petrograd, Commemorated July 31 ; 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; 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; 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 Vladimir, Metropolitan of Kiev and Gallich, Commemorated on January 25; Venerable Seraphim of Vyritsa, Commemorated on March 21; 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 ; Priestmartyr John Kochurov, Commemorated on October 31; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated on December 15 ; Icon of the Mother of God œEnthroned, Commemorated on March 2; St Ambrose the Confessor, Commemorated on March 16; Repose of St Nicholas of Zhicha, Commemorated on March 18; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); Uncovering of the relics of the Venerable Alexander the Abbot of Svir, Commemorated on April 17; Venerable Nectarius of Optina, Commemorated on April 29; New Martyr Archpriest Vasily Martysz, Commemorated on May 4; Venerable Nikon of Optina, Commemorated on June 25; Hieromartyr Kirion II, Catholicos-Patriarch of All Georgia, Commemorated on June 27;

Russia, Moscow, 1917-1957, Living Church and Cheka, Alexander Tuchkov
Russia, Moscow, 1917-1957, Living Church and Cheka, Alexander Tuchkov ; Moscow, 1917-1925, Patriarch, Tikhon, Metropolitan of all Russia ; Hieromartyr Benjamin the Metropolitan of Petrograd and Gdovsk, Commemorated July 31 ; 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; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated on December 4; 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 Archpriest Vasily Martysz, Commemorated on May 4; New Martyr Archbishop Andronicus of Perm, Commemorated on June 4; Venerable Nikon of Optina, Commemorated on June 25; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26;

Russia, Moscow, 1918, Saint, Andronicus of Perm
Moscow Saint, 1918, Andronicus of Perm; New Martyr Archbishop Andronicus of Perm, Commemorated on June 4; holy New Martyr Archbishop Andronicus of Perm was an outspoken critic of the Communist decree which ordered the separation of Church and State. reading the Moscow Overland Assembly’s instructions on the matter, Archbishop Andronicus ordered his archdeacon to anathematize the Communists. The Archbishop was arrested, shot by two members of the Perm CHEKA, then buried on the road from Perm to Motoviliha. Theophanes, an assistant to Archbishop Andronicus, was also arrested about this time. He was then drowned in the River Kama. When they learned of the execution of the Perm bishops, the Moscow Church Assembly sent a special commission, headed by Bishop Basil of Chernigov, to investigate their murder. The Communists, however, took steps to conceal the facts from the investigators. the members of the commission were on their way back to Moscow, their train was attacked by Red soldiers somewhere between Perm and Viatka. Bishop Basil and the others were killed, and their bodies were thrown from the coach. The bodies were buried by peasants, but were later dug up and burned by the Communists when pilgrims began flocking to the graves.

Russia, Moscow, 1922-1952, Joseph Stalin, Soviet General Secreatary
Secretary, 1922-1952, Joseph Stalin, Soviet General Secreatary ; 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; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated on December 15 ; New Hieromartyr Archbishop Thaddeus of Tver, Commemorated on December 18; 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 Ambrose the Confessor, Commemorated on March 16; Repose of St Nicholas of Zhicha, Commemorated on March 18; Venerable Seraphim of Vyritsa, Commemorated on March 21; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); Uncovering of the relics of the Venerable Alexander the Abbot of Svir, Commemorated on April 17; New Martyr Archpriest Vasily Martysz, Commemorated on May 4; Venerable Nikon of Optina, Commemorated on June 25;

Russia, Moscow, 1925-1936, Peter Polyansky of Krutitsy, well known, Tikhon Locum Metropolitan, Russ Church Letter, anti Living C
Krutitsy; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated September 27 ; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10 ; Hieromartyr Peter, Metropolitan of Krutitsy was glorified by the Russian Orthodox Church at the Synod of Bishops of the Russian Orthodox Church on February 23, 1997. Peter was born in the Voronezh region, and studied at the Moscow Theological Academy, graduating in 1892, where he then continued as inspector. a short stay at the seminary of Zhirovits in Belarus as inspector, he was appointed secretary of the Synodal Education Committee becoming de facto inspector of all the theological schools of the Russian Orthodox Church. many of his contemporaries who had graduated from a theological academy, Peter Polyansky did not seek ordination, and for a long time remained a layman. secretary of the Synodal Education Committee he traveled widely, visiting innumerable theological establishments, meeting and knowing many people. Gifted with an outstanding intellect, a firm character and a sociable nature, he was widely known and made many friends. He exercised a beneficial influence on the religious education of future priests. 1917-18, Peter Polyansky took part in the work of the local Council of the Russian Orthodox Church, when Saint Tikhon (April 7) was elected Patriarch. latter made Peter Polyansky one of his closest aides, and persuaded him to become bishop; the Patriarch wished to consolidate the leadership of the Church in what was fast becoming the darkest time for the Church in many centuries. In 1920 Peter Polyansky was made a monk and auxiliary bishop for the diocese of Moscow; in a matter of months he was appointed Metropolitan of Krutitsy, one of the highest ranking bishops of the Russian Orthodox Church. Tikhon died on April 7, 1925, the day of the Annunciation (March 25). increasing troubles and uncertainty for the Church, thinking that the government would not allow a Church council to assemble and elect the next patriarch, Saint Tikhon took an administrative decision aimed at securing a smooth succession when he died. He nominated three bishops in order of priority, as locum tenens; the third was Metropolitan Peter Polyansky. the first two choices were found to be in prison and thus unable to assume the leadership of the Church, this heavy task befell Metropolitan Peter. against the Church was raging, the government gave its support to the splinter group “The Living Church” in an attempt to discredit and destroy the official Orthodox Church. great number of bishops had been imprisoned or exiled to remote parts of the country, and were unable to have a clear understanding of the prevailing situation. The whole country was in turmoil; the so-called Living Church energetically tried to replace the true Church. the absence of a patriarch, people did not know whom to believe and to whom to give their allegiance. Metropolitan Peter then issued an uncompromisingly firm “Letter to the Russian Church” where he described the position of the Church vis a vis the authorities and vis a vis the “Living Church.” made no compromises with anybody, and stood firm in the truth of Christ. This letter helped the Church to strengthen itself but caused the Metropolitan to be arrested. history of the few months in which a campaign was master-minded by the Commissar for religious affairs, Tuchkov, to compromise and weaken Saint Peter, shows how determined the government was to defeat the head of the Church, but this did not break him. December 10, 1925, Saint Peter was put under house arrest, and two days later sent to the Lubianka prison; in May 1926 he was transferred to the Suzdal fortress, then back to the Lubianka, and finally, in December, he was sent to Siberia, first to Tobolsk, then to the village of Abalak on the banks of the river Irtysh which he reached in 1927. of the other bishops had experienced a similar fate, the dioceses remaining without their shepherds. August 1927, Metropolitan Peter was taken to another destination beyond the Arctic Circle, a place called Khe on the mouth of the Ob, in the frozen tundra. For a little while he lived there peacefully, recovering from the arduous journey. However, on August 29, the day of the Beheading of the Saint John the Baptist, he suffered his first attack of angina and had to stay in bed. Two paramedics who came from a far distance by river in a boat manned by a native, advised him to be seen by a doctor and be transferred to a hospital. The Metropolitan wrote to the authorities at the GPU, but never got a reply, or money, or provisions, although he knew that several parcels had arrived in Tobolsk addressed to him. damp, cold climate of this northern region was extremely harmful to him in his condition. Eventually, towards the end of September, he was taken back to Tobolsk. Unexpectedly, he had an interview with Tuchkov who offered him freedom if he surrendered his title of locum tenens, but he remained firm and refused to compromise. He was then sent back to Khe for another three years of exile, but he was never granted his freedom. In Moscow in 1936, ten years after his first imprisonment, believers were waiting for his return, counting on the end of his ten-year term of exile. They never saw him again. He may have been moved for the last time to a monastery nearer central Russia where he was a little less constrained, but with no freedom to write or communicate with the world. He was shot by decision of the Soviet authorities after years of prison and exile. Venerable Dionysius the Archimandrite of St Sergius Monastery, Commemorated on May 12; Dionysius of Radonezh, in the world David Zobninovsky, was born about 1570 in the city of Rzhev. A novice, and then head of the Staritsky Dormition monastery, during the Time of Troubles he was the foremost helper of Saint Hermogenes, Patriarch of Moscow. 1611, Saint Dionysius was archimandrite of the Trinity-Sergiev Lavra. Under his administration, a house and hospice for the injured and those left homeless during the Polish-Lithuanian incursion was opened near the monastery. During a famine, he told the brethren of the Lavra to eat oat bread and water, leaving the wheat and the rye bread for the sick. In 1611-1612, he and the steward of the Trinity-Sergiev monastery, the monk Abraham Palitsyn (+ 1625), wrote letters asking the people of Nizhni-Novgorod and other cities to send fighting men and money to liberate Moscow from the Poles. He also wrote to Prince Demetrius Pozharsky and to all the military people, urging them to hasten the campaign for Moscow. monastic training helped Saint Dionysius to maintain his own inner light undiminished during the terrible years of this evil time. The saint achieved a high degree of spiritual pefection through unceasing prayer, which gave him the gift of working miracles. He carefully concealed his spiritual life from other people, who might suffer harm from a superficial knowledge of it. “Do not ask a monk about things concerning his monastic life,” said Saint Dionysius, “since for us monks, it is a great misfortune to reveal such secrets to laymen. It is written that what is done in secret should not be known, even by your own left hand. We must hide ourselves, so that what we do remains unknown, lest the devil lead us into all manner of negligence and indolence.” can only measure his spiritual development, and the knowledge of God which he attained, by those things which became apparent when circumstances compelled Saint Dionysius to take an active part in the life of the world around him. such circumstance was his involvement in the revision of the service books. In 1616 Saint Dionysius spoke of work on correction of the Book of Needs by comparing it with the ancient Slavonic manuscripts and various Greek editions. their work, investigators discovered discrepancies in other books edited in the period between patriarchs (1612-1619). People did not understand what the editors were doing, so they accused Saint Dionysius and the others of heresy at a Council of 1618. from his priestly rank and excommunicated from the Church, he was imprisoned in the Novospassky (New Monastery of the Transfiguration of the Savior) monastery, where they wanted to kill him by starvation. The intervention of Patriarch Philaretos of Moscow and Patriarch Theophanes of Jerusalem (1619-1633) won his release in 1619, and he was cleared of the charges against him. Dionysius was known for his strict observance of the monastery Rule, for sharing in monastery tasks and in the rebuilding of the monastery after the siege of the Lavra. The Life and Canon to the saint was composed by the Trinity-Sergiev monastery steward Simon Azaryn and augmented by the priest John Nasedka, a coworker of Saint Dionysius when he was correcting the service books. Dionysius reposed on May 12, 1633 and was buried in the Trinity-Sergiev Lavra.

Russia, Moscow, 1945-1970, Patriarch Alexy I, after 20 years, got stalin to allow church to function again, controversy
Russia, Moscow, 1945-1970, Patriarch Alexy I of Moscow; Alexy I (November 8 [O.S. October 27] 1877 - 17 April 1970) was the 13th Patriarch of Moscow and all Rus', Primate of the Russian Orthodox Church (ROC) between 1945 and 1970. in Moscow to a noble family, his father was a Chamberlain of the Russian Imperial Court. In 1899 he graduated from Moscow Imperial University with a law degree; was conscripted by the army and served in a grenadier regiment. 1902 he enrolled at Moscow Theological Academy and by 1906 he had been elevated to the dignity of archimandrite and was appointed rector of the seminary at Tula. the Bolshevik Revolution he was arrested several times and in 1922 exiled to Kazakhstan. In 1926 he returned to Saint Petersburg (which had been renamed Leningrad) and was appointed Archbishop of Khutyn, that is, the vicar of the Diocese of Novgorod. July 29, 1927, Metropolitan Sergei Stragorodsky, acting as de facto head of the Russian Orthodox Church, signed a statement of unconditional loyalty to the Soviet State. The statement was co-signed by all members of the Holy Synod, and Archbishop Alexy of Khutyn.[1] ran the diocese for much of the next seven years while Metropolitan Arsenius Stadnitsky was in prison or exile. In 1933 Alexius served briefly as Archbishop of Novgorod (for several months) and then metropolitan of Leningrad. the early hours of September 5, 1943, Metropolitan Alexius together with Metropolitan Sergius and Metropolitan Nicholas (Yarushevich) met with Joseph Stalin in the Kremlin where a historic decision was made regarding the fate of the Church in the state ruled by the militantly atheist Communist party. In the midst of World War II Stalin decided to allow the Russian Orthodox Church to legally function again after two decades of severe persecution. Restrictions on the Patriarchate of Moscow were relaxed somewhat and many churches throughout the Soviet Union were re-opened. Stalin tried to appeal to patriotic feelings of the Russian people especially the peasantry (backbone of the Red Army), many of whom grew up in still deeply religious families. Patriarch Sergei died on May 15, 1944, Metropolitan Alexy took his place as Patriarchal locum tenens. In his first statement after assuming control of the Church, the Metropolitan assured Stalin of his "profound affection and gratitude" and vowed to "safeguard the Church against mistakes and false steps".[2] February 2, 1945, with Stalin's approval, Alexius I was elected Patriarch of Moscow and all of Russia and enthroned on February 4, 1945. 1946 Alexius I presided over the controversial "re-unification" of the Ukrainian Greek Catholic Church with ROC seen by many as a takeover forced by the Stalinist government. in 1946, Patriarch Alexius called on all Catholics in the Soviet Union to reject all allegiance to the Pope: "Liberate yourself! You must break the Vatican chains, which throw you into the abyss of error, darkness and spiritual decay. Hurry, return to your true mother, the Russian Orthodox Church!"[3] Pius XII replied: "Who does not know, that Patriarch Alexius I recently elected by the dissident bishops of Russia, openly exalts and preaches defection from the Catholic Church. In a letter lately addressed to the Ruthenian Church, a letter, which contributed not a little to the persecution?"[4] Alexius joined the World Peace Council, "a Soviet front organization,"[5] when it was founded in 1949. According to Christopher Andrew and Vasili Mitrokhin, both Patriarch Alexius and Metropolitan Nicholas "were highly valued by the KGB as agents of influence."[6] the death of Stalin on March 5, 1953, the Patriarch composed a personal statement of condolence to the USSR's Council of Ministers. It read, "His death is a heavy grief for our Fatherland and for all the people who inhabit it. The whole Russian Orthodox Church, which will never forget his benevolent attitude to Church needs, feels great sorrow at his death. The bright memory of him will live ineradicably in our hearts. Our Church proclaims eternal memory to him with a special feeling of abiding love."[7] 1955, Patriarch Alexius declared, "The Russian Orthodox Church supports the totally peaceful foreign policy of the Soviet Union, not because the Church lacks freedom, but because Soviet policy is just and corresponds to the Christian ideals which the Church preaches."[8] 1959 however, the Russian Orthodox Church also had to endure a new wave of persecution, mostly carried out on the orders of the new Soviet leader Nikita Khrushchev. this, Patriarch Alexius was permitted by the KGB to enroll the Russian Orthodox Church into the Christian Peace Conference in 1958 and the World Council of Churches in 1961.[9] 1965, Fathers Gleb Yakunin and Nikolai Eshilman wrote an open letter to Patriarch Alexius. According to Evgeny Barabanov, "They showed convincingly how a significant part of the governing episcopate, with voluntary silence or cunning connivance, had assisted the Atheists to close churches, monasteries, and religious schools, to liquidate religious communities, to establish the illegal practice of registering christenings, and had yielded to them control over the assignment and transfer of priests."[10] letter was published as samizdat ("self-published", i.e., underground press). In May 1966, Patriarch Alexius ordered both priests suspended from the ministry. Soviet dissident Aleksandr Solzhenitsyn sharply criticized the treatment of Fathers Gleb and Nikolai in his own open letter to Patriarch Alexius. Alexius died of a myocardial infarction at the age of 92 in 1970 and was buried in the Trinity Lavra of St. Sergius at Sergiyev Posad outside of Moscow. praise Alexius I for working hard to ensure the survival of the Christianity in Russia, advocating peace and inter-church unity, while opponents often accused him of complicity with the Soviet authorities. leading critic of Patriarch Alexei's leadership is Father Gleb Yakunin who claims in his books and articles that the postwar hierarchy of the Russian Orthodox Church was controlled by KGB informants. Venerable Seraphim of Vyritsa, Commemorated on March 21;

Russia, Moscow, 1953-1964, Secretary, Nikita Khrushchev
Moscow Secretary, 1953-1964, Nikita Khrushchev; St John, Commemorated on January 23; Repose of St Nicholas of Zhicha, Commemorated on March 18; Uncovering of the relics of the Venerable Alexander the Abbot of Svir, Commemorated on April 17;

Russia, Moscow, 1989-Present, Russian Nationalism
Russia, Moscow, 1989-Present, Russian Nationalism;

Russia, Moscow, 2000-2099, 21st Century Folder, Orthodox Russia