After my death our beloved Church abroad will break three ways ... first the Greeks will leave us as they were never a part of us ... then those who live for this world and its glory will go to Moscow ... what will remain will be those souls faithful to Christ and His Church. ~St. Philaret of NY


Adam fell among thieving thoughts

4th Sunday in Lent
Vespers on Sunday Evening 
Apostika verse Tone 6

Adam fell among thieving thoughts: his mind was robbed, his soul wounded, and he lay naked with none to help.  The priest that was before the Law did not attend to him, the Levite that came after the Law did not look upon him,  Thou alone hast helped  him, O God who camest not from Samaria but from the Theotokos: glory be to Thee. 

GOC Portland Cathedral has a new deacon

Holy Nativity of the Theotokos Cathedral
Fr. James

Not Canonical!

"Please forget everything I wrote."

from Joanna's notepad...
  A ROCOR-MP parishioner in Germany, (--N--), contacted me by email asking for Holy myrrh from the St. Nicholas icon.  The icon is under the guardianship of ROCA Fr. Elias Warnke.   I forwarded the request to Fr. Elias, making mention that the request is from the ROCOR-MP in Germany.  I sent a cc. of the forward to --N-- .  Then, when --N-- realized that we are Agafangelites, then he suddenly changes his mind, because, we are "not canonical."

 Oh! how dreadful!  sarcasm
 not canonical!  

Even the holy myrrh from St. Nicholas is now somehow made unholy (?)  because it is associated with the supposedly  noncanonical  ROCOR. (?)

This so reminds me of the exaggerated fear that the OCA and world orthodoxy plants in their people –– to insure that their people never dare to speak with us, or to socialize with any of us, or else they maybe could hear our side of the story, or get informed about the true history.  (See Truth About OCA) https://app.box.com/s/fare5dzeqrnqmtg8j057ky6m7layu0fu

Request for Myrrh from Germany

Mon, Mar 27, 2017 at 10:08 AM
To: "V. Rev. Elias Warnke"
Cc: --N--
Fr. Elias,
Your blessing!
This request is from Church of St. Procopius of Ustyug in Hamburg,
Germany, a parish of the ROCOR-MP, http://www.prokopij.de
In Christ,

Fwd: Mироточивая икона свт. Николая
---------- Forwarded message ----------
From: --N--
Date: Mon, 27 Mar 2017 10:33:55 +0000
Subject: Mироточивая икона свт. Николая

Уважаемый О.Илья
дорогая Джоанна,
дорогой Читатель моего письма,

Случайно нашел в интернете статью о Мироточивой Иконе свт. Николая.
История и Факты исцеления от Мира дали мне вновь надежду.
Дело в том что у меня в семье два случая.
1. --n-- (family member)
2. --n-- (family member)

Надеюсь, чтo по Божьему Промыслу я нашел Вашу Статью. И надеюсь на Ваш
ответ и прислание Мира на помазания моих двух любимых.
Я раб Божий Иоанн состою в Приходе РПЦЗ Церкви Святого Блаженного
Прокопия Устюжского в г. Гамбург Германия у Настоятеля Храма Иосифа
мой Адрес:


Tel:. ----

Простите меня.
с Уважением --N--

"Poor suffering Orthodoxy!"
~ Fr. Seraphim Rose

Mon, Mar 27, 2017 at 12:40 PM
To: Joanna Higginbotham , "V. Rev. Elias Warnke"
External images are not displayed.
Уважаемая Джоанна,
Уважаемый Елиас,
простите меня за это письмо. 
Так как я ошибся и на первый взгляд не узнал что вы неканонический.
Пожалуйста забудьте все что я написал.
с уважением

Dear Joanna,
Dear Elias,
Forgive me for this letter.
Since I was wrong and at first glance did not know that you are not canonical.
Please forget everything I wrote.
with respect
Von: Joanna Higginbotham <joannahigginbotham@gmail.com>
Gesendet: Montag, 27. März 2017 19:08
An: V. Rev. Elias Warnke
Cc: --N--
Betreff: Request for Myrrh from Germany

Information über die Russische Orthodoxe Kirche im Ausland (Hamburg), Информация о зарубежной русской православной ...

Update: additional correspondence

Mon, Feb 25, 2019 at 6:31 AM
To: Joanna Higginbotham , "V. Rev. Elias Warnke"
Уважаемая Джоанна,
Это письмо имело личный характер, поэтому я настойчиво требую удалить Вами опубликованную переписку http://remnantrocor.blogspot.com/2017/03/ .
Я категорически не согласен, что вы публично выставили мой Адрес, мой номер телефон и мои личные проблемы (-----) на потеху всему интернету.
Это на мой взгляд не по христиански.

С уважением --N--

Dear Joanna,
This letter was personal in nature, so I insistently demand that you delete the published correspondence http://remnantrocor.blogspot.com/2017/03
I strongly disagree that you have publicly exposed my Address, my telephone number and my personal problems (-----) for the fun of the entire Internet.
This is in my opinion not Christian.

Regards --N--

Joanna Higginbotham
Mon, Feb 25, 2019 at 8:10 AM
To: --N--
Cc: "V. Rev. Elias Warnke"
I apologize for posting the personal information about you and your
family.  You are justified in being upset.

All the personal information I have deleted from the post.  I do not
know how to recompense you for my offense against you, but I will
sincerely pray for your well-being.  Please forgive me.

However, I will not delete the post entirely.  My blog is for my
people, for Agafangelites, and my people suffer betrayal on all levels
by ROCOR-MP.  They have been shunned, forced to endure loneliness,
families are torn apart.  This all because we remain faithful to the
true ROCOR while we watch our former brothers serve the antichrist
spirit.  Little comfort do we have, but one comfort is when we share
with each other our pain, to find somebody who understands our pain.

Your rejection of the Holy Myrrh is an example of the extremely unfair
and hurtful attitude the ROCOR-MP has towards the true ROCOR under
Agafangel.  The cause of which is the demons' fear that you might see
the truth, so that is why the demons won't even let you look at us.
If you look you might see.  And if you see, you would recognize
Agafangel as the true bishop who did not submit to the evil MP.

I hope you can understand, even if you do not agree.

love in Christ,

1846 Patriarchal Encyclical Against Harmonization

(introductory note by John Presson, Diocesan Protopsaltis GOC )
John's Note:  This historical document of November, 1864, was written by the Patriarchal Synod of Anthimos of Church comunities abroad in Vienna, subject the chanting traditions of the Great Church who began to introduce Italianate 4 part harmonies into their services and Divine Litrugies.  It has been the recently published opinion of certain ecclesiastics that this document is neither command nor possesses authority over Churches that stem from the Tradition of the Great Church.  I sharply disagree, and would point out that this encyclical was written at a time considered of mutual authority before the Calendar Schism of 1923, and I am publishing the Encyclical (on facebook - jh) so it can be read in its entirely and people can judge for themselves on the merits of the document.  As holding the rank of Protopsaltis, I believe this document should be taken seriously by all us whose chanters stands and ministries stem historically from that of the Great Church.  Those who historically follow the Slavic traditions in which 4 part music has made its inroads may take ot leave the paternal counsel of the Holy Synod here presented.

An Official Condemnation of Four-part Harmony in Orthodox Ecclesiastical Music 

An Encyclical of the Holy Synod of the Ecumenical Patriarchate
Translated from: «Ἐπίσημος Καταδίκη τῆς Τετραφωνίας», Κιβωτός, Ἰούλιος, 1952, σελ. 302-303.

     November 5, 1846

From: Anthimos, by the grace of God Archbishop of Constantinople, the New Rome, and Ecumenical Patriarch. 

To: Reverend priests, venerable hieromonks, pious governers, esteemed merchants, and blessed Christians, comprising the Orthodox community of Capella in Vienna; beloved children of my mediocrity, may you have grace and peace from God, and prayers, blessings, and forgiveness from us. 

Some time ago, the Holy Church of Christ was informed unexpectedly with no small grief that you, the blessed Orthodox Christians dwelling there, true children of our common Mother, the Holy Eastern Church, though raised on the milk of piety by your forefathers, have fallen into a sinful mistake by rejecting from your holy church the ancient ecclesiastical music handed down by the Fathers, and have introduced in its place a foreign four-part music, which you have adapted to the holy services following some foreign lead. 

This news troubled us and grieved us justifiably, not only because the alteration of an ancient holy tradition without ecclesiastical permission reveals arbitrary meddling in a matter regarding the Church, and having done so, it furtively leads the few Orthodox who are amongst so many heterodox to other dangerous opportunities, especially since the reform is related to other foreign customs, but also because of the nature of the matter, since it is evident that this newly appeared tetraphonic music is unbecoming to ecclesiastical propriety due to its enervating melody, and consequently its introduction into the sacred services goes against the sacred Canons of the Church, which has inherited the tradition of praising God in spiriutal odes and contrite, decorous hymns, in the manner of the hymns composed by our Holy Fathers in our ancient ecclesiastical music which are so God-pleasing and salvific. 

We are at a loss to explain how it could have seemed permissable to you to estrange yourselves from their holy footsteps by pushing aside the venerable hymnody sanctified and established by these inspired men which Christians are accustomed to hearing, and which—along with other patristic traditions— characterizes all Greek Orthodox people, and how you could have followed foreign and alien examples, without realizing that in doing so, you also become guilty of sinning with reference to the Canons and the holy Church of Christ, the common Mother of the pious, which in no way tolerates any change whatsoever of the ancient Christian customs and order, and that you will thus scandalize and bring grave sorrow to the other Orthodox Christians. 

For these and other substantial reasons, both we and our Holy Synod of holy hierarchs, unanimously agreeing we published in print our ecclesiastical encylical letters proclaiming our ecclesiastical reckoning and decision regarding this matter, namely the abolition of four-part music in the sacred services of Orthodox churches everywhere and the unthwarted use of our ecclesiastical music, which has been instituted for canonical reasons as you will be informed more precisely by what is written in these encyclicals.
   In one such encyclical, in November of 1846 the Holy Synod wrote among other things the following: 
     “This sinful innovation... is a grave mistake and dangerous and will cause greater transgressions and novelties to be introduced. It grieves our heart, as it leads to other unforseen dangers, especially since it approaches the customs of the foreigners and heterodox... 
     Besides all this, since almost all of our Church’s sacred hymns and songs were composed as a whole along with the words of this ecclesiastical music, it is evident that they cannot be sung modified and adapted in another foreign manner, without altering their melodic rhythm to something else strange, chaotic, and cold, bare of any compunction... Four-part harmony seduces the ears, charms the senses, and enfeebles the soul, and is not the music of those who pray and glorify God with piety and fear, but the music of those who are relaxing and amusing themselves, thus mixing the angelic doxologies of sacred prayers with passionate melodies, profaning the spiritual songs with foreign novelties in singing... 
     These sensual and unbecoming melodies are alienated from the salvific purpose of prayer done through sacred psalmody, which should be an entreaty to God to propitiate for sins, which admittedly requires both an ethos and a heart and a hearing that are entirely spiritual and compunctious, and as such, free from worldly ideas and causes... 
     Our holy Church tolerates no innovation or novelty regarding this sacred music of hers... and through this patriarchal and synodical letter the Church proclaims the infiltration, introduction, and use of any foreign and strange music whatsoever in church services to be unacceptable and reprehensible... If any people out of ignorance or for some other reason have introduced into their holy churches the aforementioned unsuitble tetraphonic music, they should remove it immediately.” 
Taken from Παπαδόπουλος, Γεώργιος, Ἰστορικὴ Ἐπισκόπησις τῆς Βυζαντινῆς Ἐκκλησιαστικῆς Μουσικῆς, Ἀθῆναι, 1904, pp. 275-283.

In writing you this patriarchal and synodical letter of ours, we paternally advise and ecclesiastically urge you, who by God’s grace comprise the Orthodox community there, that you “remove not the eternal boundaries, which thy fathers placed”(Prov. 22:28) nor divide the unity of the Church in regards to her sacred services and prayers, nor remove the best ornament of the Greek Orthodox race, but as genuine children of our holy Church remain firm in keeping her patristic, sacred customs and venerable traditions, and put an end to the foreign melodies of tetraphonic music in both of the holy churches there, and in its stead bring in once again the ancestral, ancient, traditional music, and thus disagreeing in no way from the rest of the Greek Orthodox churches and avoid becoming the cause of a scandal and stumbling to the pleroma in Christ through such a novelty, but by imitating with a keen sense of honor the ever-memorable, God-loving founders of this sacred church of Capella, who were exact guardians of the sacred and ancestral ecclesiastical customs and champions of the ethnic character, so that you may leave to posterity models and examples of Christian virtues and God-pleasing zeal. 

We have advised these things to you out of ecclesiastical solicitude and presented them to you, awaiting the results of our paternal exhortations from your filial and Christian eagerness, so that we may adorn you with our wholehearted synodical prayers and with well-deserved praise and commendation. 

May the grace and infinite mercy of God be with you. 

November 5, 1846 
Please also find below the  following article that was part of the Byzantine chant section of the former Metropolis/Diocese of Portland site, now the Cathedral website regarding an Athenian westernizer who was censured for his promulgation of westernized music into the repertoire of Greek Orthodox tradition.  reference:  http://gocportland.org/chant_john_sakellarides.html

Concerning John Sakellarides
by Dr. Alexander Lingas

The following article appeared on one of the Byzantine chant discussion groups in 2005 concerning the late and sorrowful John Sakellarides, whose negative influences on Greek Orthodox Church music can be felt today throughout the Greek Orthodox world (particularly in America) and even cryptically amongst so-called traditional chanters. The article, while written academically and objectively, speaks volumes to the dangers of the rising tide of Western musical theory and practice, even in traditional Byzantine liturgical chant. –Protopsaltis John Peter Presson

The life and work of John Theophrastos Sakellarides, teacher, arranger and erstwhile reformer of Byzantine chant, is of fundamental importance for understanding the development of sacred music in the Greek Orthodox Church since the late nineteenth century. Born ca. 1853 outside of the Greek kingdom in Litochoros, Olympus, he received his first instruction in Byzantine chanting from his father, a priest. Sent to Thessalonica for secondary school, he continued his study of chant under the noted cantor Papa-Theodoro Mantzourani, a former Constantinopolitan who also taught the young man Arabo-Persian music. Sakellarides then enrolled Medical School of the University of Athens, transferring later to its School of Philosophy. During this period he secured the first of his many cantorial positions in the Athens area, while also studying Western musical theory under a German teacher at the recently founded Athens Conservatory. Sakellarides' encounter with Western music proved decisive, causing him to reject many elements of the received tradition of Byzantine chanting as relics of Turkish domination. He began to view the repertories of florid chant as bodies of formless creations in which the meaning of the text was obliterated by senseless melismas, and to criticise traditional vocal production as barbaric "rhinophonia" ("nasal-singing").

Thereafter he cultivated a more Western manner of singing and embarked on a mission to purify Byzantine chant through a radical recomposition of the central repertory. He simplified or eliminated most melismatic chants, while rewriting many of the less florid chants to conform to his classicising theories of metre and punctuation. In 1880, while still at university, he published his Christomatheia ekklesiastikes mousikes, a book of liturgical music in modern Byzantine notation containing a theoretical prologue recommending the adoption of equal-temperament tuning, followed by a compendium of the most frequently encountered chants for the Divine Liturgy and major offices. This volume was soon followed by others in both Byzantine and Western staff notation, some of which also contained elementary harmonisations in two, three and occasionally four parts. Sakellarides justified the latter innovation with citations of classical and patristic texts, dubiously interpreting references to harmonia as evidence for harmonised singing in the modern Western sense. Moreover, he defended his harmonisations (often little more than parallel thirds or sixths over a rudimentary bass part) as "triphonia" not subject to the recent synodal and patriarchal proscriptions of "tetraphonia" (i.e. polyphonic compositions, usually in four-parts).

These rationalisations did not prevent his censure in 1886 by the Holy Synod of the Church of Greece for breaking the ban on polyphony with his choir at the church of Hagia Eirene, as well as for having introduced female voices into his ensemble. Although the synod's action forced him to resign from Hagia Eirene, it did little to stem his rapidly growing popularity. The subsequent accession of a new archbishop from the Ionian Islands brought Sakellarides toleration followed by official sanction as he successively assumed musical directorships at the most prominent churches of Athens, including its cathedral. Attracting large crowds wherever he went, he was renowned for the clarity of his tenor voice, his diction, and for inviting the congregation to participate in certain of his simplified chants with the command "Laos!" ("People!"). He eventually returned to Hagia Eirene, where he remained protopsaltes until his death on 15 December 1938.
     Prior to the Asia Minor Disaster of 1922, Sakellarides worked vigorously as a composer and teacher to reconcile the musical cultures of Ancient Greece, Byzantium and the contemporary West. In addition to producing a comprehensive repertory of reformed chant that was constantly republished, he wrote incidental music for three classical dramas and composed a large number of patriotic songs intended for use in schools, many of which appear in his nationalistic collection Tyrtaios (1907). Sakellarides personally taught his music to nearly two generations of Athenian clergy and laity (both men and women) at such institutions as the Rizareios Seminary and the Arsakeion school for girls. His firm belief in the fundamental unity of Greek musical culture through the ages took him and his three children to Munich in 1903, where they presented lecture-recitals of sacred and folk music. These included a concert featuring the participation of the Munich's Philharmonic Orchestra under the direction of his son Theophrastos, a composer of operetta who had orchestrated the music performed on that occasion. Back in Athens, from 1904-7 he instructed the young H.J.W. Tillyard, a future co-founder of the Monumenta Musicae Byzantinae, in the received tradition of Byzantine chanting, thereby influencing the subsequent course of Byzantine musicology in the West with his reformist views.
     Sakellarides continued to clash with traditionalists even after his Hiera Hymnodia (which contains such curiosities as a Greek adaptation of Wagner's famous march from Lohengrin among its chants for the Orthodox wedding service) was recommended for general use by the Holy Synod and Ministry of Education in 1902. In that same year, he provoked a public disturbance by attempting to provide piano accompaniment for the public final examination of one of his chant students. His 1904 transcription of an acclamation for the last Byzantine emperor from a medieval manuscript precipitated a bitter debate in the periodicals of Athens and Constantinople regarding the true nature of chant in Byzantium. This was also the first of many conflicts with the newly arrived Constantinos Psachos (ca. 1866-1949), another student of Mantzourani who had just been sent by the Ecumenical Patriarchate to direct a school of traditional Byzantine music at the Athens Conservatory. []The influence of Sakellarides on liturgical music in Greece began gradually to wane after the 1950s. By the late 1980s, a revival of traditional Byzantine and folk music had relegated the vast majority of Sakellarides' reformed chants to the musical periphery. An exception to this trend is his melody for the vesper hymn Phos hilaron, which has all but completely displaced the ancient chant even on Mount Athos. For a variety of cultural and historical reasons, the music of Sakellarides has proven far more durable in the Greek Orthodox churches of the West. This is particularly true of the United States, where his reformed melodies were so widely disseminated during the heaviest periods of Greek immigration that they have since come to be regarded by most people as 'traditional.' Yet with the rise of professionally trained Greek-American musicians, his elementary harmonisations have largely given way to more sophisticated modal arrangements by such composers as Frank Desby, Anna Gallos and Tikey Zes.
   Selected Further Reading
Desby, Frank Harry, "Growth of Liturgical Music in the Iakovian Era," in M. B. Ephthimiou and G.A. Christopoulos (editors), History of the Greek Orthodox Church in America, New York: Greek Archdiocese of North and South America, 1984, pp. 303-23.
Idem, The Modes and Tunings in Neo-Byzantine Chant, D.M.A. diss., University of Southern California, 1974. []Filopoulos, Giannes, Eisagoge sten hellenike polyphonike ekkelsiastike mousike, Athens: Nefele, 1990 [with a very brief summary in English]
Lingas, Alexander, "Performance Practice and the Politics of Transcribing Byzantine Chant," in Le chant byzantin, état des recherches, Christian Hannick and Marcel Pérès (editors), Rencontres à Royaumont Series (forthcoming).
Sakellarides, John Th., Hymns and Odes: [With] Translations by Philolaus Kalavros, M.D., Hollywood, California: Angelos Desfis, 1949 [Widely distributed American reprint of the 1930 edition of Hymnoi kai Odai, with an edited English translation of Sakellarides' preface].
Tillyard, H.J.W., "The Rediscovery of Byzantine Music," in Jack Westrup (editor), Essays presented to Egon Wellesz, Oxford:1966, pp. 3-6. 

Icon of the Three Hands

from Russian Church History translated by Br. Issac:

While governing Damascus, John also worked zealously for the good of the Church, defending it against various enemies by the power of his authority as well as his discourse.  Apropos of the iconoclastic controversy which was developing in Constantinople, he wrote several epistles to the Christians there, in which he defended the ancient dogma of the veneration of icons with power and eloquence.  The Emperor Leo the Isaurian, desiring to wreak vengeance upon St. John, ordered his scribe to learn how to copy St. John's handwriting.  He then had a letter forged, supposedly addressed by St. John to the Emperor, in which the saint allegedly expressed his readiness to betray his ruler and surrender Damascus to the Greeks; this forged letter was sent to the Caliph, who believed the slander and commanded that John's right hand be cut off.  After this was done, St. John prayed and wept before the icon of the Mother of God, and through her miraculous aid his severed hand grew back onto his arm.

Enraptured over his miraculous healing, St. John sang the hymn in honor of the Mother of God: "In thee rejoiceth all creation, O thou who art full of grace...."  This hymn is still chanted by us during Great Lent instead of the usual hymn "It is truly meet to bless thee...."  Furthermore, in memory of his healing, St. John had a silver representation of his hand made and affixed it to the icon before which he had prayed.  News of the miracle spread rapidly throughout Damascus.  The icon was venerated as wonder-working, and many arranged to have copies made of it.  The iconographers who made such copies depicted the third hand also, and hence that particular type of icon of the Virgin Mary became known as the icon "of three hands."

The Caliph also learned of the healing of St. John, and, convinced of his innocence, desired to shower the saint with all manner of good things.  But St. John, having learned from personal experience how unstable were all the good things of this life, did not wish to remain in Damascus and withdrew to the Monastery of St. Sabbas the Sanctified in Palestine.  There, at first, neither the abbot nor any of the brethren wanted to take such a famous man in as a mere novice.  Finally, one elder agreed to take St. John, but, in order to humble his intellect, he forbade him to engage in writing.

Schismatics: Beware of Receiving the Holy Gifts Unworthily

machine translation

St. Testimonies of the miraculous power of the Sacraments of Communion

One case:
This case took place in Urzhum Vyatka province.  In the local church there was a liturgy, and a crowd of communicants waited for the priest to come out from the altar with the Holy Gifts.  When the priest appeared with the Holy Chalice, he began, as usual, to read the Prayer of Prayer "I believe, Lord, and I confess," which the believers repeated after him in chorus.  During the reading, the priest's attention was drawn to a tall man who, especially loudly, screamed the words of prayer throughout the church.  When the communion began, this pilgrim also approached the Holy Chalice, but, having communicated, suddenly loudly cried out and stood on the left side before the icon of the Mother of God.  The priest noticed that he spat something into his hand, and immediately sent the deacon to find out what was the matter, and if the Holy Gifts were in his hand, then take action against the possible blasphemy.  When the deacon approached the strange communicant, then with amazement and in horror, he saw in the swollen hand of the last coal.  Those were the burnt Holy Gifts.  The worshiper's mouth was also burned to such a degree that he could not close it from severe pain.  It turned out that he was a schismatic who decided to start receiving the sacrament of Communion without first joining the Orthodox Church and even without confession.

full article:


• Fate of the Shatskiis Brothers

• photos Vl. Agafangel in Virginia  3/19

• newly translated sermon St. Philaret

St. John of Shanghai: About the February Revolution in Russia

machine translation

St. John of Shanghai: About the February Revolution in Russia

Author: Nun Faith incl. . Posted in Archive ROCOR (Views: 133)
 "If the highest military commanders and public figures were among the" bowed-down "rulers of the Sovereign abdication, they fulfilled what was oath-the artificially organized Petrograd rebellion would be suppressed and Russia saved."

Letter to Mr. Reyer on the attitude towards the leaders of the White movement - Archbishop. John of Shanghai:

You raise the question of the commemoration of the leaders of the great armies of the Civil War, as well as articles in the press that darken them.
Of course, it is not only possible to pray for them, but it must, both in domestic and in church prayers. They were Orthodox and remained so until the end of life; They have everything, and for those who are more grieved, one needs to pray even more. Also, one can not approve articles in the press against them. They are dear to many of their comrades-in-arms, and are dear to their positive qualities. So articles touch upon the feelings of many and offend them, creating harmful strife among the Russian people. But, however, we must clearly not only report on the meritorious aspects of their activities, but also negative ones, in order to know the causes of our wretches, so that we ourselves do not imitate them; If we are also guilty of that, sincerely try to correct what is possible. No one can justify evil, and more than that, ennoble it. "Woe is to them that call evil good, and good evil evil is considered sweet, and sweet is bitter" (Isaiah 5, 20).

You write that many considered the Emperor guilty of our failures, and therefore consider themselves to be in violation of the oath? Oath is an oath before the Cross and the Gospel, and its violation is a perjury. If indeed it was really done, it threatened with great poverty or was obviously immoral, then even if it broke it, it would not be possible to consider itself completely innocent, and should have sought the Church for an oath from an oath. But if the violated, for reasons of respect, is still partially guilty and must be cleansed of the grape, how guilty are those who succumbed to slander and deceit. 

In fact, the commissariat commissioned by the Provisional Government did not find confirmation of the accusations against the Tsarist family and had to admit it. To whom more is given, from that more will be required, and therefore, who otvetstvennnie occupied most of the time, I am more guilty of failure to fulfill my duty.
If the higher military commanders and public figures, in fact, the "conspiratorial" prayers of the Sovereign for abdication, did what they ought to have done-the artificially organized Petrograd rebellion would have been suppressed and Rossia had been saved.
Recently, France was in a difficult situation. De Gaulle's statement about the self-prediction of Algerians to many Frenchmen who were especially born and raised in Algeria was sounded as changed, and a rebellion arose demanding the overthrow and execution of the "change". But most otvetstvennyh persons remained true to their duty and rolled into the abyss of France was saved. The same would happen in our country, if the leaders of the army and society remained loyal to the oath and duty. There was a terrible grief before God and a state crime. As much as who has cleansed his grains, he is known to God. But there was almost no open repentance.
The call for a struggle for Russia, the resignation of the Provisional Government, and the loss of power that was seized, although it aroused the grateful feelings of many and the corresponding movement, but this was not the expression of repentance on the part of the main perpetrators, who continued to consider themselves heroes and saviors of Russia.Between the two, Trotsky admits in his memoirs that most of all they (the Soviets) feared that the Tsar would not be proclaimed, since Then the fall of Soviet power would become inevitable. However, that did not happen, the "leaders" were afraid of the same thing. They encouraged many to fight, but their belated call and courage did not save Russia. Some of them put their lives in that fight and shed blood, but much more innocent blood is shed, which continues to rain all over Russia, screaming to the sky.

Therefore, the relation to them, as to all the statesmen of Russia, should be the one expressed by Pushkin with the words of the record-writer: "Praise for glory, for good, and for grief, for the dark day, the Savior humbly implore ...", not at all of them Not justifying, but not screaming for them, for what happened is our common disgrace, the disgrace of Russia and its future.
"Orthodox Russia", No. 13, 1991. 
Extracted from the journal "Bee", published by the Foundation of the name of St. John (Maksimovich), June 1990 No. 6, Moscow
Свт. Иоанн Шанхайский: О февральской революціи въ Россіи
"Если бы высшіе военачальники и общественные дѣятели вмѣсто «колѣнопреклоненныхъ» умоленій Государя объ отреченіи, выполнили то, что слѣдовало по-присягѣискусствен­но устроенный петроградскій бунтъ былъ бы подавленъ и Россія спасена".
Письмо г-ну Рейеру об отношении к вождям Белого движенияАрхиеп. Иоанна Шанхайского:
Вы ставите вопросъ о поминовеніи вождей бѣлыхъ армій гражданской войны, а также о статьяхъ въ печати, чернящихъ ихъ
Конечно, молиться за нихъ не только можно, но и дол­жно, какъ въ домашнихъ, такъ и въ церковныхъ молитвахъ. Они были православные и остались таковыми до конца жиз­ни; грѣхъ имѣютъ всѣ, и за тѣхъ, кто больше грѣшитъ, нужно еще больше молиться. Также никакъ нельзя одобрить статей въ печати, направленныхъ противъ нихъ. Они дороги многимъ своимъ соратникамъ, и дороги за свои положительныя качества. Такія статьи затрагиваютъ чувства многихъ и оскорбляютъ ихъ, создавая вредный раздоръ среди русскихъ людей. Но самимъ, однако, надо ясно себѣ отдавать отчетъ не только въ похвальныхъ сторонахъ ихъ дѣятельности, но и отрицательныхъ, чтобы знать причины нашихъ бѣдствій, чтобы самимъ не подражать имъ; если мы тоже виновны въ томъ, искренне стараться ис­править то, что возможно. Никакъ нельзя оправдывать зло, а тѣмъ болѣе его облагораживать. «Горе тѣмъ, которые зло называютъ добромъ, и доброзломъ... горькое почитаютъ сладкимъ, и сладкоегорькимъ» (Исаія 5, 20). 
Пишете, что многіе считали Государя виновнымъ въ на­шихъ неудачахъ, а посему считаютъ себя вправѣ нарушать присягу? Присяга есть клятвенное обѣщаніе передъ Крестомъ и Евангеліемъ, и нарушеніе ея есть клятвопреступленіе. Если бы даже действительно выполненіе ея грозило большими бѣдствіями или было явно безнравственнымъ, то и тогда нару­шивши ее не могъ бы себя считать совершенно невиннымъ и долженъ былъ бы искать у Церкви разрѣшенія отъ клятвы. Но если нарушившій, по причинамъ уважительнымъ, все же час­тично является виновнымъ и долженъ очиститься отъ грѣха, насколько виновнѣе тѣ, кто поддался клеветѣ и обману
Вѣдь слѣдственная комиссія, назначенная Временнымъ правительствомъ, не нашла подтвержденія обвиненіямъ противъ Царской семьи и должна была это признать. Кому боль­ше дано, отъ того больше взыщется, и посему, чѣмъ кто отвѣтственнѣе занималъ мѣсто, тѣмъ болѣе виновенъ въ неисполненіи своего долга.
Если бы высшіе военачальники и общественные дѣятели вмѣсто «колѣнопреклоненныхъ» умоленій Государя объ отреченіи, выполнили то, что слѣдовало по-присягѣискусствен­но устроенный петроградскій бунтъ былъ бы подавленъ и Россія спасена.
Недавно Франція была въ тяжеломъ положеніи. Заявленіе де Голля о самоопредѣленіи алжирцевъ многимъ францу­замъ особенно родившимся и выросшимъ въ Алжирѣ, прозву­чало какъ измѣна, и поднялся бунтъ съ требованіемъ сверженія и казни «измѣнника». Но большинство отвѣтственныхъ лицъ остались вѣрны своему долгу и катившаяся въ бездну Франція была спасена. То же произошло бы и у насъ, если бы руководящія лица арміи и общества остались вѣрны присягѣ и долгу. Совершенъ былъ страшный грѣхъ передъ Богомъ и го­сударственное преступленіе. Насколько кто загладилъ свой грѣхъ, вѣдомо Богу. Но открытаго покаянія почти никѣмъ про­явлено не было
Призывъ къ борьбѣ за Россію, послѣ паденія Временнаго правительства, и потеря захваченной было власти, хотя вызвалъ благодарныя чувства многихъ и соотвѣтствующее дви­женіе, но не было это выраженіемъ раскаянія со стороны главныхъ виновниковъ, продолжавшихъ считать себя героями и спасителями Россіи. Между тѣмъ, Троцкій въ своихъ воспоминаніяхъ признаетъ, что больше всего они (совѣты) боялись, чтобы не былъ провозглашенъ Царь, т.к. тогда паденіе совѣтской власти стало бы неминуемымъ. Однако того не случи­лось, «вожди» боялись того же. Они воодушевили многихъ на борьбу, но запоздалый ихъ призывъ и отвага не спасли Россію. Нѣкоторые изъ нихъ въ той борьбѣ положили жизнь и пролили кровь, но гораздо больше пролито невинной крови, которая продолжаетъ литься по всей Россіи, вопія къ небу
Посему отношеніе къ нимъ, какъ и ко всѣмъ государственнымъ дѣятелямъ Руси, должно быть то, которое выра­жено у Пушкина устами лѣтописца — «Хвалите за славу, за добро, а за грѣхи, за темныя дѣянія, Спасителя смиренно умо­ляйте...», нисколько ихъ не оправдывая, но и не крича о нихъ, ибо то, что произошло, нашъ общій позоръ, позоръ Россіи и ея бѣдствіе.
«Православная Русь», 13, 1991 г
Извлечено изъ журнала «Пчела», изданіе Фонда имени святителя Іоанна (Максимовича), іюнь 1990 г. 6, Москва