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How the New Martyrs of Russia Were Glorified

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  • byakimov@csc.com.au
    http://www.russianorthodoxchurch.ws/STATII/newmartyrs_kiselev.html (in Russian) Protopresbyter Alexander Kiselev How the New Martyrs of Russia Were Glorified
    Message 1 of 2 , Feb 9, 2004
    • 0 Attachment
      http://www.russianorthodoxchurch.ws/STATII/newmartyrs_kiselev.html (in
      Russian)

      Protopresbyter Alexander Kiselev


      How the New Martyrs of Russia Were Glorified


      The day has arrived when the New Martyrs of Russia, already glorified by
      God in Heaven, those who, in the words of Apostle Paul, "the whole world
      is unworthy of," have been included among the host of saints on earth,
      loudly, before all of mankind. The Russian Orthodox Church Outside of
      Russia declared this to the world on 31 October/1 November 1981. It may be
      that not everyone can yet accept this greatest of events, which has
      witnessed the victory of the Church--adorned with innumerable martyrs--six
      years before the 1000-year anniversary of the Baptism of Russia.


      This even is so great, so unheard-of, that it is difficult to wrap one's
      mind around it. If the chosen of the chosen--the apostles of Christ--could
      not immediately perceive and absorb the news of the resurrecton of the Son
      of God, then little wonder that we, feeble Christians of today, cannot
      understand, comprehend the significance of the path of the New Martyrs of
      Russia towards the holy day of the awakening of the entire Russian nation
      from its sinful dreams, the complete renewal of all our people. The 1000th
      anniversary is the deadline upon this path when we must account for what
      has occurred and what we have done.


      Our Orthodox people, baptized a thousand years ago by Holy Grand Duke
      Vladimir, Equal-to-the-Apostles, even now, in the host of the New Martyrs,
      led by the Holy Royal Martyr Tsar Nicholas, remain the same. They include
      tens and tens of millions of Russians who did not achieve holiness through
      the manifestation of the truth in their lives, but remaining true to
      Christ-God, clothed themselves in Christ. What does it mean, to clothe
      oneself in Christ? During the baptism, these words are sung: "baptize
      yourselves in Christ, clothe yourselves in Christ." Clothe yourselves,
      that is, put on that which expresses our inner essence, our faith.
      Inseparable, indissoluble from our essence must be, for us, the putting on
      of the truth of life in Christ, or rather--Christ Himself must become our
      clothing. The people clothed themselves in Christ through the blood of our
      New Martyrs and through personal loyalty to the truth of Christ, even if
      expressed in single grains, in details, in separate instances in the lives
      of the suffering majority of our people over this terrible sixty-year
      tribulation. This is the examination before our 1000-year anniversary.


      On 31 October/1 November, the trek of the army of Christ, the holy
      martyrs, and with them all the faithful, marched upon those who still
      slumber spiritually, those who do not see, do not understand, those who
      continue to commit outrages, to "awaken" them from sleep and from
      insanity, for all to stand with the saints on the day of the 1000-year
      anniversary of the first meeting of Christ with our people--the thousandth
      anniversary of the Baptism of Holy Russia. We no longer fear for our
      people as a whole, for in answer to the question put to us by Christ, what
      was done with the talents given to it, our people will answer with all the
      Saints of Russia in the host of New Martyrs and Confessors, the equal of
      which not one other people have. All that remains is the fear of
      individual negiligence, personal indifference, which may not be inflamed
      by the holy fire of the righteous. May this not be!


      How victorious is the as yet unseen march of the holy martyrs and
      righteous people of Russia, and together with them all those who now may
      be weak, but who thirst for and strive to express in life the truth of
      Christ's testament!


      Do not tarry! Hasten, every Orthodox person, to join their ranks, for the
      time has come for a fateful decision: are you with God or against Him? Two
      forces, two directions, like two hurricanes, are at work now: that
      striving for the center--towards Christ, where in the words of Saint
      Seraphim of Sarov, "Pascha will be sung throughout the year," and that
      which leads away from the center; towards the night of the Antichrist,
      away from Christ: "Let those who despise Him flee from Him."How did the
      celebration of the triumph of Glorification occur?


      Those who have never been in the Synodal Cathedral of Our Lady of the Sign
      in New York, the cathedra of the First Hierarch of the Russian Orthodox
      Church Outside of Russia, must imagine a huge hall belonging at one time
      to a very wealthy American family, which over twenty years ago became a
      church. The wondrous three-tiered iconostasis, icons, frames, all infused
      with prayer and with the presence there of the holy relic of the Russian
      Church, the Miracle-working Kursk-Root Icon of the Mother of God (before
      which Saint Seraphim of Sarov received his first healing)--all this has
      long ago erased any traces of a hall in a worldly house and gave us a
      cathedral which can hold some one thousand people.


      From the street, through wrought-iron gates, one can see a spacious
      flagstone courtyard with two wide, turning staircases rising up to the
      second floor, where three enormous glass doors lead to the Cathedral.


      On Saturday, 31 October, at 5 pm, all this was already overflowing with
      worshipers who came to the last pannikhida for the New Martyrs of Russia.


      All 16 bishops attending the Council emerged from the altar for the
      pannikhida (only two were absent due to reasons of health), headed by
      Metropolitan Philaret, the First Hierarch of the Russian Orthodox Church
      Outside of Russia, along with a host of clergymen. A seemingly endless
      list of names of New Martyrs was read at the litanies: clergymen, headed
      by His Holiness Patriarch Tikhon, members of the Royal Romanoff family,
      headed by Emperor Nicholas II, names of monastics and laymen, famous and
      unknown, of various rank and calling, age and sex, including children who
      accepted a martyric death for Christ. These hundreds of names represent
      only a small fraction of the millions of sufferers, behind each of whom is
      a whole story, a human drama, with years of suffering and torture, not to
      speak of losses, separations, tears, abandonment...


      Only a few hundred of those who are being glorified today were
      commemorated by name. The many thousands who were included to our lists of
      New Martyrs, but those about whom there was a lack of exact details or
      testimonies were not named. This does not mean that their martyrdom is
      questioned. Until there is confirmation, they exist in the continuing
      process of glorification?we pray for them Тtheir names, O Lord, Thy
      knowest,У in time they will be included. But then ТEternal MemoryУ was
      intoned, the singing of which quickly, like fire, swept through the entire
      temple, and the thousand-strong crowd of worshipers joined the choir and
      the clergy, so it seemed that the very walls of the church are singingЙThe
      final pannikhida was over.


      Vigil began. The altar, it seemed, was more crowded than the church. At
      times during the service, not all the clergymen emerged from the altar,
      but only some, for it was too difficult to stand in the proper order, to
      exit the altar, and return to it because of the lack of room. The entire
      host of clergy only emerged for the actual magnification (polyeleos),
      which consisted of the opening of the reliquaries of Holy Martyr Grand
      Duchess Elizabeth Feodorovna and Novice Barbara, and the removal of the
      covering from the new icon of the New Martyrs and Confessors of Russia,
      the grace-filled beseechers of the Lord for our people. I stood in fourth
      place in accordance with seniority among the priests, on the right side,
      that is, right near the relics and the icon: but I could not see how the
      martyrs? relics were removed over the shoulders of the Metropolitan, the
      Protodeacon and others. What could those standing farther away have seen?
      Absolutely nothing. How is it, then, that they stood for 6-7 hours in a
      row (the anointing and veneration of the relics and icon lasted until
      after midnight), compressed into a mass of humanity?


      Of course, the people did not just stand, they prayed. And of course, they
      waited for the opportunity to venerate the relics, but one must take
      another thing into account: the life of the Church is not rational. The
      Church, as the mystical Body of Christ, possesses a special charisma,
      whose power exceeds that of all human reasoning. This power can be felt
      during church gatherings, during especially important church events,
      processions of the cross, pilgrimagesЙIt was felt among us then, during
      this great occurrence, the glorification of the New Martyrs of Russia.


      The life of the Church is not just preaching the word of truth, but the
      recreation of it in real life. Where it happens, where prayer unites with
      deed, the life of the general consciousness of the people is created, an
      irrational consciousness. During the glorification, the cathedral and
      surrounding areas did not contain 2000 separate individuals, and not a
      crowd without inner unity--in the cathedral stood the CHURCH: the holy
      residents of Heaven, the bishops, Orthodox people, breathing another kind
      of air, not knowing why and how. That is how they could stand for seven
      hours, and that is why they uttered to each other: "Christ is Risen!" and
      "Rejoice!"
      That is why it is proper to sing before church meetings: "This day the
      grace of the Holy Spirit gathers us..."


      And so, the holy relics were uncovered. The relics, the portion brought
      from Jerusalem (the right hand of Holy Martyr Grand Duchess Elizabeth and
      the bone from the forearm of Holy Martyr Novice Barbara), came from our
      Gethsemane Convent, where they arrived in January 1921. The story of the
      murder of Grand Duchess Elizabeth Feodorovna, the sister of the Empress,
      along with five other Dukes of the Royal Family, Novice Barbara and F.M.
      Remeza, the story of who she was and what she did in Russia, and also how
      her coffin reached Jerusalem, can be found in the book Pamyat' ikh v rod i
      rod ["Their Memory for Generation Upon Generation"] (St. Seraphim
      Foundation).


      We cannot stop here on the details of the opening of the coffins in
      Jerusalem of the holy Martyrs Elizabeth and Barbara, which would require
      an entire book: I will speak only of the relics themselves. When they set
      about to uncovering them, it turned out that there was not one, but five
      coffins, one inside the other, each containing two martyrs, which was
      apparently necessary due to the long trek through Siberia and China to
      Palestine. The first, outer coffin was iron. It had rusted to the point
      that it crumbled at the touch into separate pieces. The inside of the
      coffin, however, contained the partially uncorrupted relics of two martyrs
      of Christ.


      What are relics? The Church calls relics the remains of any reposed
      Orthodox Christian. In the book called the trebnik [Book of Needs], the
      rite of burial, it says: "having entered the house wherein the relics of
      the departed one lie..."


      The Orthodox East considers it a sign of holiness when the body corrupts
      quickly, when clean bones remain; we in Russia think the opposite: it even
      caused consternation when a righteous person's body disintegrated. Such
      frustration was present, for example, when the coffin of St. Seraphim of
      Sarov was opened, revealing only his bones. In what way to the remains of
      a holy person differ from that of a regular person? Not in that the former
      exhibit complete or partial corruption, but that through them (even if
      they are nothing but bones), help is provided, miraculous help, the power
      of the saints to whom the bones belong. This power is expressed not only
      from the surviving portions of the body, but even through their things,
      their clothing...Even the shadow of the passing Apostle Peter performed
      miracles and healings. Thanks to this, the glorification of the New
      Martyrs of Russia occurred through the opening before us of the holy
      relics and the holy icon of the New Martyrs.


      And so the holy relics were opened: the cloth was removed from a very
      large icon of the New Martyrs. Metropolitan Philaret returned to his
      cathedra among the other bishops, the censer spread aromatic incense all
      around, and the choir sang, for the first time on earth, the magnification
      for those whose life was drained out of them one drop of blood at a time,
      who traveled that terrible path of martyrdom in our day: ТWe magnify you,
      O holy new martyrs and confessors of Russia, and we reverence your honored
      sufferings, which ye endured for Christ.У



      Unfortunately, every word of this prayer can be read without feeling,
      automatically. But each word can also be spoken from the utter depths of a
      person, it can overturn everything inside a person, it can perform a
      miracleЙI can barely remember how I sang the magnification, I barely
      noticed how they sang around me, but it felt like thunder, like some
      unearthly din. I cannot describe what I felt during those minutes. When I
      raised my head, I saw tears in the eyes of the people around me. Many
      faces shone brightly. The truth of the words of the service to the New
      Martyrs: Тabundantly watered with the sweetness of grace, set forth before
      us in the fragrance of their holiness, that, edified by their struggle,
      with compunction we may also offer unto God the fruit of repentance.У


      Truly inscrutable are the ways of God. Allowing our country to befall
      terrible destruction, the Lord preserved, outside its borders, a clump of
      Russia Abroad. The glorification of the New Martyrs of Russia, impossible
      under the god-battling communist state, is being performed by the part of
      the Russian Church that is abroad. Yet there is more. The Lord allowed
      that the only holy relics known to us to exist to be abroad, having
      traveled during the Civil War through Siberia, China, the Middle East and
      end up in Jerusalem, in our Gethsemane Convent. May no one say that the
      glorification of the New Martyrs was a usurpation of the rights of the
      Russian Church by the part of the Russian Orthodox Church that is abroad.
      The holy act of glorification is being performed by the very Hand of the
      Lord!


      ТO victims for God who were buried alive, cast down into a well-like pit!
      First among you the passion-bearer Elizabeth, the merciful princess who
      strove for the things of heaven, finding the pearl of Orthodoxy in her new
      homeland, who in accordance with the Gospel forgave the slayer of her
      husband, and who pleased God with prayer and charity, yet was not spared
      by the godless! Pray also for us, ye holy princes! Pray for all, O
      venerable passion-bearer Barbara! Hearken unto us, ye who were buried in
      the Garden of Gethsemane! Give ear to us, ye whose place of burial is
      unknown!У (From the new service to the New Martyrs of Russia).


      The following day, Sunday, 1 November, began early. At 9 a.m. the First
      Hierarch Metropolitan Philaret was greeted. Again, all sixteen bishops
      present for the Council served, truly the diaspora-wide scope of the
      Church. Here are the names and cathedras of the ruling bishops:





      Metropolitan Philaret of Eastern America and New York


      Archbishop Seraphim of Chicago and the Midwest


      Archbishop Afanasii of Buenos Aires and Argentina/Paraguay


      Archbishop Filofei of Berlin and Germany


      Archbishop Vitaly of Montreal and Canada


      Archbishop Anthony of Los Angeles and Southern California


      Archbishop Anthony of Geneva and Western Europe


      Archbishop Anthony of San Francisco and Western America


      Archbishop Seraphim of Caracas and Venezuela


      Archbishop Nafanail of Vienna and Austria


      Archbishop Laurus of Syracuse and Holy Trinity Monastery


      Archbishop Paul of Sydney and Australia/New Zealand


      Bishop Nikandr of Brazil and Sao Paolo


      Bishop Konstantin of Richmond and Great Britain


      Bishop Mark of Stuttgart and Southern Germany


      Bishop Nektarii of Seattle


      Bishop Alypy of Cleveland


      Bishop Gregory of Washington and Florida





      Some seventy priests and deacons supplemented the host of serving
      clergymen, a significant portion of which came from distant countries, as
      did many of the worshipers.


      In our ОmigrО situation, we often hear complaints of our decreasing
      numbers, our feeble replenishment by the younger generations. This time,
      to everyone's astonishment, the uncommon plenitude of young people caught
      everyone's notice, from very young priests and deacons, a large number of
      sub-deacons and altar boys, seminarians, and young faces in general,
      densely filling the crowd, and finally, young married couples with their
      progeny in their arms. There were very many Old-calendar Greek clerics,
      Americans who converted to Orthodoxy from Catholicism and Protestantism.


      At the end of liturgy, many approached the Holy Chalice. Communion was
      administered not only from the ambo, but also from the hierarchal ambo in
      the center of the church. The liturgy ended with a glorious sermon by
      Vladyka Metropolitan on the present glory of the Russian Church, and a
      procession of the cross.


      Some two hours later, many gathered in a hall rented for the occasion,
      where a feast was served for 900 people. The new icon of the New Martyrs
      of Russia was given a ceremonious greeting and placed on a special dais,
      at the foot of which sat the bishops. Upon the blessing of the food, the
      feast began, during which the Act on the Glorification of the New Martyrs
      was read to total silence, along with the ТEpistle of the Council of
      Bishops to the Orthodox People in the Homeland and the Diaspora,У an
      account of the execution of the first of the New Martyrs of Russia, Holy
      Metropolitan Vladimir, who was until his last moment blessing his
      murderers, and of the murder of the Royal Family. In conclusion, two
      wonderful sermons were given: Archbishop Vitaly of Canada characterized
      what we experience over the last two days of the glorification as Тheaven
      descended upon the earth,У and the spiritual state achieved when a person
      desires, in his own life, to emulate the firmness of the martyrs.
      Archbishop Anthony of Geneva said that may Orthodox Christians in Russia
      are in need of the prayers of the New Martyrs. ТAnd you and I,У asked the
      Archbishop, Тdo we, in our slumber-inducing comfort, feel the need for the
      prayers of the New Martyrs?У The ТPaschaЙthroughout the year,У of which
      Saint Seraphim spoke, was felt by us yesterday, and we wanted to sing
      ТChrist is Risen,У said Vladyka. And so ended the glorification of the New
      Martyrs of Russia.


      In conclusion of this brief description of the indescribably significant
      event, which is accepted more and more in our consciousness and will grow
      yet more, we will end with one more excerpt from the service of the New
      Martyrs: ТThe Church of Russia is glorified by your sufferings, O new
      martyrs, our kinsmen of every rank and estate, who were slain for Christ
      by the godless, for the salvation of us who chant: O God our Deliverer,
      blessed art Thou!У


      From Russkoye Vozrozhdenie [Russian Rebirth]
    • Peter Joshua Hatala
      Interesting article on Fr. Alexander Kiselev from the OCA webpage: http://www.oca.org/pages/news/news.asp?ID=69 IN MEMORIAM: Protopresbyter Alexander Kiselev
      Message 2 of 2 , Feb 10, 2004
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        Interesting article on Fr. Alexander Kiselev from the
        OCA webpage:

        http://www.oca.org/pages/news/news.asp?ID=69

        IN MEMORIAM: Protopresbyter Alexander Kiselev
        Printer Friendly Format


        SYOSSET, NY- Protopresbyter Alexander Kiselev, a
        retired priest of the Orthodox Church in America, fell
        asleep in the Lord in Moscow, Russia on October 2,
        2001, just five days before his 92nd birthday.

        Father Alexander was born in Tver, Russia on October
        7, 1909. Following his marriage to Kallista Kalder and
        completion of Orthodox theological seminary studies in
        Riga, Latvia, he was ordained to the diaconate and
        priesthood by Metropolitan Alexander of Revel (now
        Tallinn), Estonia in August 1933. The first eight
        years of his priesthood were spent serving Orthodox
        parishes in Estonia. During this time, the current
        Patriarch of Moscow and All Russia, Aleksy II, served
        as an altar boy in Fr. Alexander�s parish.

        With the outbreak of World War II, Fr. Alexander and
        his family were forced to flee Estonia and therefore
        from 1941 to 1949, Fr. Alexander served parishes in
        Germany. In Berlin (1941-1945) he was with
        Archimandrite Ioann (Shahovskoy), who was then a
        priest in the exarchate headed by Metropolitan Evlogy
        (in Paris) and later was an archbishop of the Orthodox
        Church in America. In Munich (1945-1949) he ministered
        to Russian Orthodox refugees and was released by his
        canonical hierarch in Paris to the Russian Orthodox
        Church Outside Russia (ROCOR), whose center was then
        in Munich.

        In 1949, the Kiselev family arrived in the United
        States and Fr. Alexander was received into Russian
        Orthodox Metropolia (now the OCA), and was assigned to
        Astoria, New York, where he served at Holy Trinity
        Church for two years. In 1951, he established St.
        Seraphim Church on the upper west side of Manhattan,
        where he would serve for the next 40 years. At the
        same time, he also founded St. Seraphim Foundation, a
        charitable organization that assisted Russian
        immigrants and sent various forms of aid around the
        world and to Russia, when possible.

        Since his youth, Fr. Alexander was active in the
        Russian Student Christian Movement and therefore at an
        early age, he came into contact with and was able to
        benefit from the influence of such luminaries as Frs.
        Sergius Chetverikov, Alexander Eltchaninoff, Vasily
        Zenkovsky and many others. This influence perhaps
        contributed to Fr. Kiselev becoming an effective
        preacher, prolific writer and a capable pastor and
        father confessor. Additionally, Fr. Alexander created
        a US affiliate of the Paris based Russian Student
        Christian Movement which held conferences and other
        events through his organizational efforts. In 1978, he
        began to publish a journal called �Russkoye
        Vozrozhdeniye� (Russian Renaissance) which through its
        articles on Orthodox spirituality, Russian literature
        and philosophy promoted Fr. Alexander�s belief that
        the revival of Russia is possible only through the
        Orthodox faith. This journal continues to be published
        in Moscow.

        When the Russian Orthodox Metropolia in North America
        received autocephaly from the Moscow Patriarchate and
        adopted the name Orthodox Church in America, Fr.
        Alexander, acting on his desire remain Russian
        Orthodox, left the OCA and was accepted into the
        ROCOR. Subsequently, when the communist totalitarian
        system collapsed in the early 1990s, Fr. Alexander
        returned to the OCA, acting on his desire to remain in
        communion with the Russian Orthodox Church (Moscow
        Patriarchate).

        With the fall of the Soviet Union, Fr. Alexander and
        Matushka Kallista fulfilled a life-long dream of
        returning to live in Russia. In 1992, they settled in
        Moscow at the Donskoy monastery. The office of St.
        Seraphim Foundation, managed by their daughter Militsa
        and her husband, Igor Holodny, was also transferred to
        the Donskoy Monastery where it still continues its
        charitable, educational and publication efforts. In
        Moscow, as long as his health permitted, Fr. Alexander
        served and preached in various churches around Moscow,
        while particularly concentrating his manifold pastoral
        efforts, as he had throughout his life, on young
        people. He maintained close and friendly relations
        with his former altar boy, who had become Patriarch
        Aleksy II of Moscow and All Russia. It is said that in
        recent years, he was the only living person who could
        address His Holiness using the informal �ty� pronoun.

        With the blessing of His Holiness, Fr. Alexander was
        buried at Donskoy Monastery next to Matushka Kallista,
        who reposed in 1997. Fr. Alexander is survived by his
        two children, grandchildren, great-grandchildren and
        countless Orthodox faithful who benefited from his
        zealous pastoral and spiritual efforts throughout
        nearly seven decades of his priestly service to Christ
        and His Holy Church.

        May God grant blessed repose to His newly departed
        faithful servant, Protopresbyter Alexander, and make
        his memory to be eternal.


        --- byakimov@... wrote:
        >
        http://www.russianorthodoxchurch.ws/STATII/newmartyrs_kiselev.html
        > (in
        > Russian)
        >
        >
        > Protopresbyter Alexander Kiselev
        >
        >
        >
        >
        >
        > How the New Martyrs of Russia Were
        > Glorified
        >
        >
        >
        >
        > The day has arrived when the New Martyrs of
        > Russia, already glorified by
        > God in Heaven, those who, in the words of Apostle
        > Paul, "the whole world
        > is unworthy of," have been included among the
        > host of saints on earth,
        > loudly, before all of mankind. The Russian
        > Orthodox Church Outside of
        > Russia declared this to the world on 31 October/1
        > November 1981. It may be
        > that not everyone can yet accept this
        > greatest of events, which has
        > witnessed the victory of the Church--adorned with
        > innumerable martyrs--six
        > years before the 1000-year anniversary of the
        > Baptism of Russia.
        >
        >
        >
        >
        > This even is so great, so unheard-of, that it is
        > difficult to wrap one's
        > mind around it. If the chosen of the chosen--the
        > apostles of Christ--could
        > not immediately perceive and absorb the news of the
        > resurrecton of the Son
        > of God, then little wonder that we, feeble
        > Christians of today, cannot
        > understand, comprehend the significance of the
        > path of the New Martyrs of
        > Russia towards the holy day of the awakening of
        > the entire Russian nation
        > from its sinful dreams, the complete renewal of all
        > our people. The 1000th
        > anniversary is the deadline upon this path when
        > we must account for what
        > has occurred and what we have done.
        >
        >
        >
        >
        >
        > Our Orthodox people, baptized a thousand years
        > ago by Holy Grand Duke
        > Vladimir, Equal-to-the-Apostles, even now, in the
        > host of the New Martyrs,
        > led by the Holy Royal Martyr Tsar Nicholas, remain
        > the same. They include
        > tens and tens of millions of Russians who did not
        > achieve holiness through
        > the manifestation of the truth in their
        > lives, but remaining true to
        > Christ-God, clothed themselves in Christ. What
        > does it mean, to clothe
        > oneself in Christ? During the baptism, these
        > words are sung: "baptize
        > yourselves in Christ, clothe yourselves in
        > Christ." Clothe yourselves,
        > that is, put on that which expresses our
        > inner essence, our faith.
        > Inseparable, indissoluble from our essence must be,
        > for us, the putting on
        > of the truth of life in Christ, or rather--Christ
        > Himself must become our
        > clothing. The people clothed themselves in Christ
        > through the blood of our
        > New Martyrs and through personal loyalty to the
        > truth of Christ, even if
        > expressed in single grains, in details, in separate
        > instances in the lives
        > of the suffering majority of our people over
        > this terrible sixty-year
        > tribulation. This is the examination before our
        > 1000-year anniversary.
        >
        >
        >
        >
        > On 31 October/1 November, the trek of the
        > army of Christ, the holy
        > martyrs, and with them all the faithful,
        > marched upon those who still
        > slumber spiritually, those who do not see, do
        > not understand, those who
        > continue to commit outrages, to "awaken" them
        > from sleep and from
        > insanity, for all to stand with the saints on
        > the day of the 1000-year
        > anniversary of the first meeting of Christ with our
        > people--the thousandth
        > anniversary of the Baptism of Holy Russia. We
        > no longer fear for our
        > people as a whole, for in answer to the question
        > put to us by Christ, what
        > was done with the talents given to it, our people
        > will answer with all the
        > Saints of Russia in the host of New Martyrs and
        > Confessors, the equal of
        > which not one other people have. All that
        > remains is the fear of
        > individual negiligence, personal indifference,
        > which may not be inflamed
        > by the holy fire of the righteous. May this not be!
        >
        >
        >
        >
        >
        > How victorious is the as yet unseen march
        > of the holy martyrs and
        > righteous people of Russia, and together with
        > them all those who now may
        > be weak, but who thirst for and strive to
        > express in life the truth of
        > Christ's testament!
        >
        >
        >
        >
        >
        > Do not tarry! Hasten, every Orthodox person, to
        > join their ranks, for the
        > time has come for a fateful decision: are you with
        > God or against Him? Two
        > forces, two directions, like two hurricanes,
        > are at work now: that
        > striving for the center--towards Christ, where
        > in the words of Saint
        > Seraphim of Sarov, "Pascha will be sung
        > throughout the year," and that
        > which leads away from the center; towards the
        > night of the Antichrist,
        > away from Christ: "Let those who despise Him
        > flee from Him."How did the
        > celebration of the triumph of Glorification occur?
        >
        >
        >
        >
        >
        > Those who have never been in the Synodal Cathedral
        > of Our Lady of the Sign
        > in New York, the cathedra of the First Hierarch
        > of the Russian Orthodox
        > Church Outside of Russia, must imagine a huge
        > hall belonging at one time
        > to a very wealthy American family, which over
        > twenty years ago became a
        > church. The wondrous three-tiered iconostasis,
        > icons, frames, all infused
        > with prayer and with the presence there of the
        > holy relic of the Russian
        > Church, the Miracle-working Kursk-Root Icon of
        > the Mother of God (before
        > which Saint Seraphim of Sarov received his first
        > healing)--all this has
        > long ago erased any traces of a hall in a
        > worldly house and gave us a
        > cathedral which can hold some one thousand people.
        >
        >
        >
        >
        >
        > From the street, through wrought-iron gates,
        > one can see a spacious
        > flagstone courtyard with two wide, turning
        > staircases rising up to the
        > second floor, where three enormous glass doors lead
        > to the Cathedral.
        >
        >
        >
        >
        > On Saturday, 31 October, at 5 pm, all this was
        > already overflowing with
        > worshipers who came to the last pannikhida for the
        > New Martyrs of Russia.
        >
        >
        >
        >
        > All 16 bishops attending the Council emerged
        > from the altar for the
        >
        === message truncated ===


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