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


Prophet Daniel foretold time of Christ's first coming

 Prophet Daniel foretold exact time of Christ   

The  Lives of the Holy Prophets, 
(Holy Apostles Convent, Buena Vista CO 1998)
Prophet Daniel 
(commemorated December 17)

Daniel 9
  • 24  ¶ Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy.
  • 25  Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince, shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
  • 26  And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
  • 27  And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

"Seventy weeks have been determined upon thy people, and upon thy holy city, for sin to be ended, and to seal up transgressions, and to blot out the iniquities, and to make propitiation for iniquities and to bring in everlasting righteousness, and to seal the vision and prophet, and to anoint the Most Holy." [Dan. 9:24]

Speaking of the Savior, St. Athanasios the Great writes: "Do you look for another?  But Daniel foretells the exact time... The most wise Daniel, who marks both the actual date, and the divine sojourn of the Savior."

St. John Chrysostom, in his discourse, says, "The time is not the time of captivity; what is memtioned is the length of time after which the captivity is going to come upon them,  We read: 'Seventy weeks have been determined upon thy people.'  No longer does God say, 'for My people.'  And yet the Prophet said, 'Cause Thy face to shine upon Thy desolate sanctuary.' [Dan. 9:17]  But God, thereafter, was estranged from them because of the bold crime they were going to commit.  What the Prophet means when saying 'for sin to be ended' is that the Jews are committing many sins, but the end of their evil deeds will be the day they slay their Master.  Christ also said this: 'Fill ye up also the measure of your fathers.' [Mt. 23:32]  But what does 'end' mean?  That no sin thereafter is left to commit, until 'everlasting righteousness' will be introduced.  But what is everlasting justice except the justification given by Christ?  'And to seal the vision and oriphet, and to anoint the Most Holy'; that is, until prophecies shall cease.  For that is what is meant by 'to seal,' namely, to bring anointing to an end, to bring vision to an end.  This is why Christ said: 'For all the Prophets and the Law prophesied until John.' [Mt. 11:13]"

"And thou shalt know and understand that from the going forth of the command for the answer and the building of Jerusalenm until Christ the prince there shall be seven weeks, and sixty-two weeks: and then the time shall return, and the street shall be built, and the wall, and the times shall be exhausted." [Dan. 9:25]

Saint Hippolytos remarks, "This in reality took place.  For the people returned and built the city, and the temple and the wall round about."

Saint Athanasios: "When did prophet and vision cease from Israel, save when Christ came, the Holy of Holies?  For it is a sign and an important proof of the coming of the Word of God, that Jerusalem no longer stands, nor is any prophet raised up mor vision revealed to them, -- and that very naturally.  For when He that was signified came, what need was there any longer of any to signify Him?  When the truth was there, what need any more of the shadow?  For this was the reason of their prophesying at all, -- namely, till the true Righteousness should come, and He that was to ransom the sins of all."

Saint Kyrill of Jerusalem also agrees that sixty-nine weeks of years make four hundred and eighty-three years.  Therefore, he declared that four hundred and eighty-three years after the building of Jerusalem, the rulers out of Juda failing, there was to come a certain foreign king, in whose reign Christ was to be born.

Saint Hippolytos, expounding on these verses, informs us that: having mentioned therefore seventy weeks, and having divided them into two parts, in order that what was spoken by him (Archangel Gabriel) to the Prophet might be better understood, he proceeds thus saying, "Until Christ the prince there shall be seven weeks," which makes forty-nine years.  It was in the twenty-first year that Daniel saw these things in Babylon.  Hence the forty-nine years added to the twenty-ine, make up the sevety years from the captivity that befell them under Nebuchadnezzar; and after these things the people will return, and sacrifice and offering will be presented, when Christ is their prince.  Now of what Christ does he speak, but of Jesus the son of Josedec, who returned at that time along with the people, and offered sacrifice according to the Law, in the seventieth year, when the sanctuary was built?  For all the kinds and priests were styled christs, because they were anointed with holy oil, which Moses of old prepared.  These, then, bore the name of the Lord in their own persons, showing afore time the type, and presenting the image until the perfect King and Priest appeared from heaven, Who alone did the will of the Father; as also it is written (of Samuel, a type of Christ):  "And I will raise up to myself a faithful priest, who shall do all that is in my heart and in my soul; and I will build him a sure house, and he shall walk before my Christ forever," [Kgs, 2:35]
In order, then, to show the time when He is to come Whom the blessed Daniel desired to see, he says that after seven weeks there are other threescore and two weeks [Dan. 9:25], which period embraces the space of 434 years.  For after the return of the people from Bablylon under the leadership of Jesus the some of Josedec, and Ezra the scribe, and Zorobabel the son of Salathiel, of the tribe of David, there were 434 years unto the coming of Christ, in order that the Priest of priests might be manifested in the world, and that He Who taketh away the sins of the world might be evidently set forth, as John speaks concerning Him: "Behold the Lamb of God Who taketh away the sin of the world!" [Jn. 1:29]  And in like manner, Gabriel says: "To blot out the iniquities and to make propitiation for iniquities."  But Who has blotted out our transgressions?  Paul the Apostle teaches us, saying, "He is our peace, the One Who made the both one" [Eph. 2:14], "having blotted out the bond written in ordinaces against us." [Col. 2:14] 
Gabriel says, "And to anoint the Most Holy."  And the Most Holy is none else but the Son of God alone, Who, when He came and manifested Himslef, said to them, "The Spirit of the Lord is upon Me because He hath anointed me," and so forth. [cf. Lk. 4:18; Is. 61:1]  Whosoever, therefore, believed on the heavenly Priest, was cleansed by that same Priest, and their sins were blotted out.  And whosoever believed not on Him, despising Him as a man, had their sins sealed, as those which could not be taken away; whence the angel, foreseeing that not all should believe on His, said, "To bring sin to an end, and to seal up transgressions."  For as many as continued to disbelieve Him, even to the end, had their sins no finished, but sealed to be kept for judgment.  But as many as will believe on Him as One able to remit sins, have their sins blotted out.  Wherefore he says: "And to seal the vision and the prophet."
For when He came Who is the fulfilling of the Law and of the Prophets (for the Law and the Prophets were till John), it is necessary that the things spoken by them should be confirmed (sealed), in order that at the coming of the Lord all things loosed should be brought to light, and that things bound of old should now be loosed by Him...

Continuing from above, St. Chrysostom adds, "Pay careful attention to me here, because here lies the whole question.  The seven weeks and the sixty-two weeks make four hundred and eighty-three years, for e is here speaking not of weeks of days or months but weeks of years.  From Cyrus to Antiochus Epiphanes and the captivity,... it was not 483 years.  Daniel makes it clear that he is not talking about the destruction of the temple under Antiochus but the subsequent destruction under Pompey, Vespasian, and Titus.  He further ectends the time and instructs us from what point we must start counting by showing us that our reckonin is not to start from the day of the return from captivity.  From what point ust we reckon?  From the going forth of the word of the answer that Jerusalem was to be rebuilt." 

"Jerusalem," writes St. Chrysostom, "was not rebuilt under Cyrus but under Artaxeres.  After the return of the Jews, Cambyses was ruler, then the Magians, and after them Darius Hystaspes.  Next came /darius' son, Xerxes, and after him Artabanus.  After Artabanus, Artaxerxes ruled Persia.  during the twentieth year of his kingship Nehemias returned and restored Jerusalem.  Ezra has given us an accountof this.  So then, if we count 483 years from this point, we will surely come to the time of the last destruction.  And so it is that the Prophet said, 'And the street shall be rebuilt, and the wall, and the times shall be exhausted.'  Therefore, what he says is this: after the city has been rebuilt and has recovered its own appearance and form, count the seventy weeks from that point and you will see the slavery which has not yet come to an end...  When the Prophets predicted the other captivities, they spoke not only of the captivity, but also of the length of time it was appointed for each bondage to last; for this present captivity, however, they set no time, but to the contrary, said taht the desolation would endure to the end.

"And after the sixty-two weeks, the Anointed one shall be destroyed, and there is no judgment in Him.  And he shall destroy the city and the sanctuary with the prince that is coming.  They shall be cut off with a flood, and to the end of the war which is rapidly completed he shall appoint the city to desolations. [Dan. 9:26]

"And one week shall establish the covenant with many.  And in the midst of the week My sacrifice and drink-offering shall be taken away.  And on the temple shall be the abomination of desolations; and at the end of the time an end shall be put to the desolation." [Dan. 9:27]

 St. Hippolytos:  For when the threescore and two weeeks are fulfilled, and Christ is come, and the Gospel is preached in every place, the time being then accomplished, there will remain only one week, the last.  At that time Elias will appear, and Enoch.  And in the midst of it the abomination of desolation will be manifested, namely, Antichrist, announcing desolation to the world.
The Prophet Daniel then sets forth those things concerning the Antichrist, who shall be shameless, a war-maker, and despot, who, exalting himself above all kings and above every god, shall build the city of Jerusalem, and restore the sanctuary.  The impious will worship him as God, and will bend the knee, thinking him to be the Christ.
For he shall cut off the two witnesses and forerunners of Christ, who proclaim His glorious kingdon from heaven, as it said, "And I will give power unto My two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth." [Rev. 11:3]
And when he comes, the sacrifice and oblation will be removed, whuch now are offered to God in every place by the nations.  As also it was announced to Daniel: "And one week shall establish the covenant with many.  And in the midst of the week My sacrifice and drink-offering shall be taken away" -- that one one week might be shown to be divided into two.
The two witnesses, then, shall preach three years and a half; and Antichrist shall make war upon the saints during the rest of the week, and desolate the world, that what is written may be fulfilled: "And from the time of the removal of the perpetual sacrifice, when the abomination of desolation shall be set up, there shall be a thousand two hundred and ninety days." [Dan. 12:11]

Saint Ephraim explains that "because the mind of those who crucified Him was darkened, and they did not perceive what kind of Sun was mailed on the Cross, the sun which illumines the eyes became darkened... [cf. Lk. 23:44]  It was because the natural sun was darkened tha this darkness revealed the imminence of the destruction of their city.  'Behold the judgments concerning the destruction of Jerusalem have come and are here.' [cf. Dan. 9:2]  This city did not receive the One Who had built it.  All that remains for you is to see its destruction." 

In Blessed Jerome's commentary, we find:  "The Roman people demolished the city and sanctuary under Vespasian, the leader who was to come; upon his death the seven weeks, that is, forty-nine years, were complete, and Ælius Hadrian, by whom afterwards the city of Ælia was established up the ruins of Jerusalem, vanquished the revolting Jews in their conflict with the general Tinus Rufus.  It was at that time that the  sacraficial offering ceased, and 'the desolation will endure even unto the consummation and end of the world.'" [cf. Dan. 9:27]   The point is also made here of the idiomatic usage of the Hebrew language: "In the speech of the ancients, as for instance quoting a figure, the smaller number is given first and then the larger.  And so the fulfilllment is not to follow the literal order of the words, but it has been accomplished in terms of the whole sum, taken together."

ROCOR-MP Christmas Festival 2008

Reader Daniel Sharing from 2008

Fwd: What's going on in the Russian Church? 
From: "Daniel Everiss"
To: (emailing list)
Subject: Wow! Is anything...out of order in the MP??? How, can that be!-?
 Date: October 31, 2008 

--- On Fri, 10/31/08, Br. Nicholas Steblez wrote:
From: Br. Nicholas Steblez
Subject: What's going on in the Russian Church?
Date: Friday, October 31, 2008, 1:21 PM

---------------------- Information from the mail header -----------------------
Sender:       Orthodox Christianity
Poster:       "Br. Nicholas Steblez"
Subject:      What's going on in the Russian Church?

Over the last week or so, I've begun to encounter an odd (to me, at least)  phenomenon which, I'm afraid shows how out of touch I am with the liturgical goings on within the ROC. As I've been sick a lot, my experience with the possible varieties of liturgical music and icons has been rather limited. 

Lately however, through a DVD "Holy Russia Celebrates the Festival (shouldn't that be Feast?) of Christmas (shouldn't that be the Nativity?)" and the CD "Russian Chant for Vespers" featuring the NovospasskyMonastery Choir for example, I've seen and heard things which have puzzled and concerned me.  The DVD begins with a piece of Russian church singing that would be right at home in Handle's Messiah, and goes on through a number of pieces that were more operatic than many operas I've been to. 

The first piece was from the "Christmas Night Mass at the Epiphany Cathedral with His Holiness the Patriarch Alexi II".  What concerned me was that in addition to  the western-style music, there were prominent icons that one would expect to see hanging in a Florentine palace of the Medici's. 

Not all that long ago, I  seem to remember people debating the fact that the Armory School icons were too western, and now the ROC is adopting icons that could have been painted by Titian? The CD "Russian Chant for Vespers" had exactly one item that I would consider to qualify as a chant, the rest was pretty much western-style opera, and this from a monastic choir? I mean, the music hardly even had any Russian flavor to it!

So what's happening or has happened? These are not the things I grew up in the Orthodox Church with, nor have heard at my monastery, or any of the ROCs I've been in over the last ten years. I'm hoping that I won't hear the argument that these things are not important, since tradition is one of the things I would consider as an indispensable part of Orthodoxy.

To be sure, I understand that the ROC is not composed purely from Znamenny chants or Rublev-style icons, but aren't things getting a bit too western in the Eastern Church?

In Christ,

Br. Nicholas Steblez (Yelenev-Gorlenko)

Memory Eternal Fr. Vladimir Anderson

(Fr. David Moser, Boise Idaho, went with the MP in 2007 -jh)
Tue Jun 5, 2007 3:14 pm

-------------- Original message --------------
From: "Archpriest David Moser" <moserd@...>  
--- In orthodox-synod@yahoogroups.com, "isbnnbsi" wrote:

> I beg to disagree with your "certainty" concerning Fr. Vladimir
> Anderson of the St. John the Almsgiver parish in California because
> he, in fact, has come under Bishop Agafangel. I just spoke to Fr.
> Vladimir on the phone, who was surprised that you would post such a
> comment, since you did not even contact him for verification.

I was indeed in error. I did not have a phone number for Fr Vladimir
and he is not on the internet so when I read his name on the list of
clergy, I was quite surprised - since I had not even heard a hint of
his concerns. I contacted his dean (who is also the closest priest to
him geographically) and his dean assured me that Fr Vladimir was still
under Archbishop Kyrill of SF.

Fr Vladimir just called me this evening and confirmed to me that he
has indeed sought to go with bishop Agafangel - however he did not
even bother to talk to his own Archbishop or any of his brother clery
in the Western Diocese about his decison. I am greatly grieved and
saddened by his decision to separate himself from his lawful hierarch.
As a favor to him, I am posting this correction of my original error.

ArchPr David Moser


Wed May 30, 2007

Re: [orthodox-synod] Re: Rev. Vladimir Anderson is with Bishop Agafangel

Can a priest leave a church just like that? Do he need a release?

Mike Orechoff

I'm sure his opinion (which I share) is that he didn't "leave" anything,
but rather "was left" de facto under the omophorion of the only remaining
active bishop of his Church.

Historical Documents of MP Establishment

Reader Daniel comments:

Directive NKGB USSR on the establishment of the ROC MP from the archive of the Security Service of Ukraine

Author: Internet Cathedral incl. . Published in The Moscow Patriarchate (Views: 348)

Pictures on request patriarch sergey stargorod
Directives of the NKGB of the USSR on the creation of the Russian Orthodox Church and on the renovationists from the archives of the SBU

Top secret.


On the 8th of September this year In Moscow, a meeting was held of the bishops of the Russian Orthodox Church (Tikhonov-Sergius orientation), who elected Metropolitan Sergius (STRAGORODSKY) "the patriarch of Moscow and All Russia" and formed under him the Holy Synod consisting of 6 people, including: Metropolitan of Leningrad Alexis (Simansky) , Metropolitan of Kiev and Galicia Nikolai (YARUSHEVICH), Archbishop Sergiy (GRISHIN) of Gorky and Arzamas, Archbishop of Krasnoyarsk Luka (WAR-YASINETSKY), Archbishop of Yaroslavl, John (SOKOLOV) and Archbishop Alexis of Kuybyshev (PALI NH).

In connection with the fact that during the 2 years of the Great Patriotic War the Russian Orthodox Church conducted significant patriotic work in the USSR and abroad, the Government found it expedient to resolve;

a) the opening of theological courses for the training of clergymen;
b) the bishops, on their own initiative, put before the local authorities the issue of opening churches and administering church parish money;
c) the opening in the dioceses of enterprises for the manufacture of candles and other items of small church use;
d) publication of a journal titled "Journal of the Moscow Patriarchate", the first issue of which was published on September 12, 1943 (the journal is attached).

In order to carry out the connection between the government of the USSR and the "Patriarch of Moscow and All Russia" on the questions of the Russian Orthodox Church demanding the permission of the Government of the USSR, the Council of People's Commissars of the USSR decided to organize, under the Council of People's Commissars of the USSR, the Council for the Affairs of the Russian Orthodox Church (Decision No. 993 of the 14th- September 1943).

The procedure for resolving questions about the opening of churches, the creation of theological courses and other intra-church issues, will be determined by the Council on the Affairs of the Russian Orthodox Church under the Council of People's Commissars of the USSR and brought to the attention of local executive bodies in the near future.

In accordance with the foregoing, in the further work on the clergy, the NKGB organs must be guided by the following:

1. Do not prevent the clergy from enforcing the official decisions of Patriarch Sergius and the Synod concerning appointments and transfer of priests to dioceses, the opening of theological courses, candle factories, and the distribution of printed publications of the Patriarch and the Synod.
2. At the same time, ensure unrelenting agency monitoring of the activities of bishops and the rest of the clergy of the Orthodox Church, preventing possible attempts on their part, exceeding the rights granted to them or using these rights for anti-Soviet purposes.
3. Each newly opened church should be provided with a trusted agent from the clergy or church asset.
4. Until the special instructions of the USSR NKGB to prevent the collapse of the renovation church and the transition of the renovation clergy to the Moscow patriarchate, by giving appropriate instructions to our agents from among the leading members of the clergy.
Do not allow any renewal or any active hostility against the Sergius Church.
5. Strengthen the agency work among other church movements and sectarians, especially on illegal church organizations and groups, stopping possible provocations and attempts to intensify anti-Soviet work on their part in connection with the decisions taken against the Sergius Orthodox Church.

With this instruction, acquaint the first secretaries
The Central Committee of the Communist Parties of the Union Republics of the Territorial and Regional Committees of the CPSU (B.).


(a copy was kindly shared by the Ukrainian historian Roman Skakun)

5-Year Plan openly admitted

Poor  ROCOR-MP.  Poor, poor, poor ROCOR-MP...

Patriarch Kirill (Gundyaev): the reunification of the ROC and ROCOR led to the implementation of joint projects

Author: Internet Cathedral incl. . Published in The Moscow Patriarchate (Views: 232)
Patriarch of Moscow and All Russia Kirill at the opening of the Bishops' Council of the Russian Orthodox Church. November 29, 2017
As reported by RIA Novosti , Patriarch Kirill (Gundyaev), speakingon Wednesday at the opening of the Bishops' Council about the union of the part of the ROCA with the MP in 2007, said that efforts were made to "realize or rethink the proposals that were put forward on the days of signing "The Act of Canonical Communion" and during the preparatory work for this historic event. " He explained at the same time that it was a matter of "ordering the canonical position of the dioceses and parishes of the Russian diaspora." That is, speaking in understandable language - the process of transferring the property of the ROCA into the ownership of the MP and the final merger of the former foreign clergy and flock is proceeding according to plan.

Monk Abel "the Prophet" of Valaam

Monk Abel "the Prophet"
of Valaam
Commemorated on November 29 (†1831)


     MONK ABEL, BASIL VASILIEV IN THE WORLD, was born in March of 1757 in the village of Akulovo, in the Alexin district of the Tula province.  His parents were serfs of D. L. Naryshkin.  When he was ten years old he began to think of leaving his father's home with the aim of going off to the wilderness to serve God.

    When he was twenty years old he began to wander.  In 1785, having traveled through Tula, Alexin, Serpukhov, Moscow, Novgorod and Olonets, he finally settled in Valaam Monastery, during the abbacy of Abbot Nazarius.  There he was tonsured with the name Adam and lived for one year in the monastery proper.  At this time he received a blessing to dwell alone in a deserted spot not far from the main monastery.  There, adding labor to labor, he was tried like gold in a furnace, being subjected to a multitude of demonic temptations.  However, the desert-dweller overcame them manfully, for which God gave him spiritual discernment and insight, as a result of which he began to prophesy.

    To live alone in the desert was the ultimate dream of mystically inclined monks of Valaam.  The monastic atmosphere while Abbot Nazarius was heading the newly revived monastic brotherhood was under the strong influence of the Sarov Elders, who were in turn in contact with such great mystics as Saints Tikhon of Zadonsk, Paisius Velichkovsky and Theodore of Sanaxar.

    There were many desert-dwellers living on the desert islands of Valaam.  These recluses practiced the mental Jesus Prayer under the guidance of experienced eldership of Athonite derivation.  Some, like Schema-monk Cyriacus (†1798) and St. Herman (later of Alaska, †1836)—who was in Valaam until 1793—were men of deep mystical experience.  In the adjacent Konevits Island Monastery there were other great men with desert experience, such as Elder Basilisk and his elder, Abbot Adrian (both of the Roslavl forests), as well as Hieromonk Sylvester.  These were in fact renowned as genuine visionaries.  This is where monk Adam, later Abel, received his basic spiritual formation, and we should not doubt its validity.

    Historically, Russia was at that time under a severe attack which proceeded from Western culture, and monasteries were abhorred.  This was due to an entirely unacceptable secularizing pressure that was then being instituted from high society.  A war against this was waged by traditional ascetic monks who embraced the Paisian Patristic influence coming from Moldavia.

    It is very understandable, therefore, that the righteous desert-dweller Abel, sitting in his solitary desert, states in his notes, "It was from above that I was ordered to speak and preach of God's mysteries and His Providence."

    Without this historical view of events—of what Holy Russia was going through due to its forced westernization on the one side, and the stubbornness of militant adherents to the old ways (Old Believers) on the other—it is easy to dismiss Abel's "prophecies" as simply the ravings of a "madman" or a "self-proclaimed prophet."  We must see the urgency of the situation and the price he and others had to pay for the preservation and defense of the Holy Tradition of a nation that recognized itself as the guardian of Orthodoxy, in accordance with the principle of "the Third Rome."

    Furthermore, the fact that this westernization reached the higher levels of the clergy during the nineteenth century is the reason why a full, detailed Vita of Fr. Abel was not preserved on Valaam.  This monastery was even used as a government fort for the northwestern border of the Russian Empire, and its monks were entrusted by the state with guarding its ways and activities.

    After Abel's return from the desert to the main monastery of Valaam, he lived there for a short time more, then began to travel to various monasteries.

    For nine years he traveled through many counties and cities, prophesying the will of God and His Dread Judgment.  He finally came to the river Volga, where he settled in the Nikolo-Babaev Monastery.  Here he fulfilled his obediences, reading in both the church and the refectory.  It was here that he wrote his first prophetic book, although he was an unlettered man.  And what he wrote about was the Royal family.


    Abel showed this book to the Superior, who took both him and the book to the Consistory.  From the Consistory he was sent to Bishop Paul of Kostroma.  He told the Bishop that he had written the book himself, and had not copied it.  It was taken from a vision he had had when he was on Valaam.  He had gone to Matins in the church and there, like the Apostle Paul, he had been carried away to Heaven, where he saw two books.  What he saw he wrote down, but had not divulged it to anyone.  The Bishop said, "This book you have written will earn you a death sentence."  He took Fr. Abel's monastic garb from him and sent him for investigation to the provincial authorities.  The governor, having read the book, sent him temporarily to the Kostroma stockade, from which he was then sent, under guard, to St. Petersburg.  A report was made to the commander-in-chief of the Senate, Procurator-general Samuilov.  He read in the book that Abel had predicted the sudden death, in a year's time, of the then-reigning Empress Catherine II.  He struck Abel on the face and said, "How, you evil man, did you dare to write such words about an earthly god?"  But Fr. Abel stood before him, full of kindness and Divine activity.  Answering him in a quiet voice with a humble gaze, he said, "I was instructed to write this book by Him Who created Heaven and the earth and all that is in it."  The Procurator assumed that it was just a fool that was standing before him and sent him to prison, but nevertheless informed the Empress about him.

    Hearing the day and hour of her death, Catherine II was in hysteria. As a result an ukase was issued, in which it was stated that the seriousness of what he had written, which could cause great confusion and civil disorder if it were made known, made Fr. Abel subject to the death penalty.  However, Catherine commuted the sentence to imprisonment in the Schlüsselburg Fortress under strict guard without the right to communicate with anyone.  He remained imprisoned for ten months and ten days—until the sudden death of Catherine II on a commode—and afterwards for another month and five days.


    When Catherine's son, Emperor Paul I, ascended the throne, he began to carry out many reform in Russia in an attempt to undo much of the harm done by his mother, who had been greatly influenced by the spirit of Voltaire and the French Revolution.  As a part of his reforms, many highly placed officials from Catherine's court were replaced, and among them was Procurator-general Samuilov.  It was at this time that his replacement, Prince Kurakin, found, among the secret files, the book written by Fr. Abel. Struck by the accuracy of the prediction, he gave the book to Emperor Paul to read.  Fr. Abel was freed and conveyed to the palace from a meeting with the Sovereign.

    A word must be said about the pious Emperor Paul Petrovich.  This was a man who truly loved his homeland, and who had a strong desire to set Russia on a proper course for the future.  In marked contrast to his mother, who was far removed from the common folk and catered mostly to the interests of the nobility, Paul desired to be known as a Tsar for all Russian people, for all classes of society.  On the day of his coronation he walked among his people without bodyguards, finding a kind word for each one he met.  Soon after ascending the throne he released a royal manifest lightening the lot of the peasants, allowing them more time to work for themselves, cutting back the amount of time they were to work for the landowners, and giving them the Lord's day off.  This, however, caused great dissatisfaction among the upper classes.  Plots against him were not long in forming, and doubts were intentionally raised about his sanity.  At another time, seeing that the Russian ruble was not entirely stable due to Catherine's excesses, the Emperor had the palace table silver melted down and minted into coins.  He placed a box outside the Winter Palace into which anyone—from the highest dignitaries to the last commoner—could place grievances and requests for royal protection, mercy and aid.  Paul would personally open it each evening and bring the piles of requests to his office where he would work late into the night, seeing how he could help his beloved subjects.  And woe to him who offended the helpless and weak, orphans and widows!  Living and ruling according to his conscience, he once said, "I prefer to be hated for a rightful cause than loved for a wrong one."

    As it became evident that Emperor Paul's reign posed a serious threat to the continued activity of "Catherine's Eagles" (those of the nobility who were dedicated to her westernizing aims and who occupied high government posts), they began to seriously consider plots to remove him.  When Paul tried to conclude a treaty with the powerful Napoleon in order to protect Russia, they decided to act.  These traitors to their own country had strong financial ties to England, and as the sister of three of Paul's murderers openly stated, the interests of England were closer to them than those of Russia.  Thus the noose began to tighten around the neck of this most noble Tsar…

    But before all this took place, the meek Fr. Abel was ushered into the royal presence.  Emperor Paul received the monk, and was immediately impressed with his humble, prayerful bearing.  "Honorable father," said the Emperor, "it is said about you, and I can see for myself, that the Grace of God clearly rests upon you.  What can you say about my reign and my fate?  What do you see with your clairvoyant eyes concerning my family and the Russian realm over the course of the ages?  Tell me the names of my successors on the Russian throne and foretell their destiny."

    "Ah, Batiushka-Tsar!" Abel shook his head. "Why do you ask me to predict sorrow for you?"

    "Say it!  Say everything!  Do not hide anything!  I am not afraid; do not be afraid yourself."

    "Your reign will be short and I, the sinner, see your cruel end.  On the day of St. Sophronius of Jerusalem1 you shall receive a martyric death from unfaithful servants.  You will be suffocated in your bedchamber by scoundrels whom you now warm at your royal breast.  You will be buried on Great Saturday… These scoundrels will try to justify their great sin of regicide, proclaiming you to be insane, and they will defame your good name.  But the upright soul of the Russian people will understand and appreciated you, and will bring all their sorrows to your grave, asking your protection and the softening of the hearts of the unrighteous and cruel…"

    Fr. Abel went on to tell Emperor Paul about the whole future of Russia, naming each of his successors, and even predicting, in tears, the collapse of Holy Russia and the rise of the yoke of the Godless.  The Emperor asked him to commit this last prophecy to writing.  He then placed it in an envelope and set his royal seal upon it, writing on it, "To be opened by Our Descendant on the one hundredth anniversary of my repose."  He then placed the envelope in a small chest in his palace at Gatchina.2

    It was not a monastic cell that awaited the monk-prophet, however, but a dark prison cell in the Sts. Peter and Paul fortress.  By order of the all-powerful military governor of St. Petersburg, Count Palen, the future ringleader of the regicides, who had wormed his way into the Emperor's trust, Fr. Abel was incarcerated for "disturbing the peace of soul of His Majesty."  Emperor Paul Petrovich remained unaware of this to the end of his days.

    Fr. Abel remained in prison until after the fulfillment of his tragic prophecy.  On the night of March 11, 1801, after praying to the Lord, Whom he was soon to meet, and from Whom he was to receive his reward as a "good and faithful servant," Emperor Paul was brutally murdered by a group of assassins, most of whom were drunk.  But their "triumph" was short-lived: Count Palen and the two other main traitors—the ones who had spread abroad the notion of Emperor Paul's supposed mental instability—themselves went insane.  Within the next few years none of the other murderers were left among the living.  Thus was God's righteous judgment accomplished.


    When Tsar Alexander Pavlovich ascended the throne of his murdered father, Fr. Abel was sent to Solovki Monastery, but was freed a year thereafter.  He lived in freedom for one year, during which time he wrote a new book, in which he said that Moscow would be captured by the French and burned, and that this would take place in the year 1812.  The book reached the Tsar, and Abel was ordered to be confined in the Solovki prison until such time as his prophecy should be fulfilled.  This time Fr. Abel had to sit in prison for ten years and ten months.

    Finally, Moscow was taken by Napoleon, and in September of 1812 Alexander I remembered Abel and commanded Prince A. N. Golitsyn to write an order to Solovki to release Abel.  In the order were the following words: "If he is alive and well, we would have him come to us in St. Petersburg.  We wish to see him and speak with him about something."  The letter arrived at Solovki on October 1, but the Archimandrite of Solovki, fearing that Abel would tell the Tsar about his (the Archimandrite's) "foul activities," wrote that Abel was ill—although he was actually in good health.  Only in 1813 could Fr. Abel leave Solovki and report to Golitsyn, who "was exceedingly glad to see him and began to question him about the judgments of God.  And Abel told him everything, from the beginning of the ages to the end."

    Orders were given to release Fr. Abel and supply him with a passport, money and clothing.  Fr. Abel, having his passport and freedom of travel in all regions and provinces, began to travel from St. Petersburg to the South and to the East and to other countries and regions.  And he passed through many places.  He was in Constantinople and Jerusalem and on Mount Athos, from which he again returned to the Russian land.  He settled in the Holy Trinity-St. Sergius Lavra and lived quietly—he did not like to converse. Ladies from Moscow wanted to start coming to see him with questions about their daughters and prospective bridegrooms, but Abel replied that he was not clairvoyant.

    However, he did not abandon writing.  In a letter to Countess Praskovia Potemkina he said that he had compiled several books for her, which would soon come out.  However, these were not books of prophecies, for in another letter Abel complained, "I recently received two letters from you, and you write in them that I should tell you prophecies about this and that.  I do not know whether you know what I am going to tell you: I am forbidden to prophesy by royal ukase.  It is said therein that if Monk Abel begins to prophesy aloud to people or to write them, … such people and Monk Abel will be held under an oath of secrecy, and will be detained in prison or in stockades under strong guard.  Do you see, Praskovia Andreyevna, how it is with our prophesying and clairvoyance?  Whether it is better to be in prison or in freedom you can judge for yourself.  I would agree now that it is better not to know anything and be in freedom, than to know and be in prison against my will.  It is written: Be ye therefore wise a serpents, and harmless as doves (Matthew 10:16).  That is, be wise, but mostly be silent.  It is also written: The wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid (Isaiah 29:14), and other similar things.  This is what my wisdom and understanding has let to.  And so, I have now supposed it to be better to know nothing; but if to know, then to be silent."


    Abel moved from one monastery to another and wandered throughout various places of Russia, but most often lived in Moscow and in the Moscow Province.  Here he submitted a request to be admitted into the Serpukhov Vysotsky Monastery, and entered it on October 24, 1832.  Soon a new prediction of Abel was trumpeted throughout Moscow—about the impending death of Alexander I, Nicholas Petrovich's ascension to the throne and the Decembrist revolt.  This time the prophet was left without being persecuted.

    His latest prophecies came true, just as his earlier ones had.  In the spring of 1826 he was staying in Moscow.  The coronation of Tsar Nicholas I was in preparation.  Countess A. P. Kamenskaya asked Fr. Abel whether the coronation would be soon.  As one of the senior ladies-in-waiting and the widow of a field marshal, she probably hoped to receive the Order of St. Catherine of the first class.  Abel replied to her, "The coronation will not give you cause to rejoice."  These words were spread throughout Moscow, and many interpreted them to mean that there would be no coronation at all.

    But their meaning was entirely different.  Countess Kamenskaya was subject to the anger of the Sovereign because at one of her estates the peasants had become unsubmissive, rebelling due to the cruelty of the manager of the estate.  The Countess was forbidden to come to the coronation.

    Meanwhile the prophet, probably sensing that the gossip concerning the coronation would have injurious consequences for him, left the Vysotsky Monastery in June of 1826.  According to two letters left by him, it appears that Abel was in the Tula Province, near a straw mill in the village of Akulovka.  At the order of Emperor Nicholas, by an ukase of the Holy Synod of August 27, 1826, Fr. Abel was taken from there and sent under surveillance to the penal section of the St. Euthymius Monastery of the Savior in Suzdal.


    With this the wandering and prophecies of Abel came to an end.  His life ended within the confines of a narrow penal cell on November 29, 1831, after a prolonged and serious illness.  He was sent on his way with the Holy Mysteries and buried behind the altar of the prison church dedicated to St. Nicholas.

    The fact that we do not possess the exact text of Blessed Abel's "books of prophecies" and his visionary predictions is obvious—the texts became a kind of "political" controversy, regardless of how spiritual they might have been.  A fate similar to this fell to the lot of many visionaries—to be treated with suspicion and to spend many years behind bars—for these prophecies were viewed as meddling in politics.  One holy protester against Catherine's monastic reforms—which in actuality amounted to the robbery of monastic property—was Metropolitan Arsenius Matsievitch (†1772, commemorated February 28), who was defrocked and died in prison as a layman, without even being given a monastic burial.  At his unjust trial, he, too, uttered prophecies, all of which came true.

    At the time of Blessed Abel's outspoken utterances there were other serious attempts to undermine the monastically based lifestyle of traditional Russian Orthodox society.  Blessed Archimandrite Photius of Novgorod (†1838, commemorated February 26) was fighting against anti-Orthodox, Protestant attempts to infiltrate "ecumenical" ideas into the court.3  One victim of the anti-Orthodox trends was the righteous Hieroschema-monk Jerome (Lukin, †1847), an indirect disciple of St. Paisius Velichkovsky, who ended his days under the disciplinary restriction in Solovki.  He was a man of high spiritual conviction, and has a prominent place in the Solovki Patericon.

    To the present time, after all these years, no portrait of Elder Abel has been found.  A contemporary artist drew the "iconographic" sketch at the beginning of this article to honor the righteous Abel.  He deliberately placed a blank scroll in his hand, thus showing that we do not know the precise content of Abel's prophecies as he receive them from God.  They remain shrouded in mystery—the mystery of a sacrificial life for our holy Orthodox Faith.

    May the prayers of the righteous Confessor, the Valaam Elder and Prophet Abel, strengthen us last Christians to continue the fervent preaching of God's glory as long as the times are still favorable for this.  And may a whole army of such God-called messengers carry this zeal for Christ's Truth!

Holy Father Abel, pray to God for us!

    1 Commemorated on March 11. Emperor Paul was in fact martyred on that day.

    2 On March 11, 1901, on the hundredth anniversary of the martyrdom of Emperor Paul, after the Liturgy for the reposed at his grave in the Sts. Peter and Paul fortress church, Tsar Nicholas II, accompanied by Baron Fredrichs (Minister of the Imperial Court) and others of the Imperial suite, went to Gatchina to fulfill the will of his reposed forbear. The Sovereign opened the chest and read Abel the Prophet's predictions about his own fate and that of Russia several times. He never showed the letter to anyone, but it was after that visit to Gatchina that the future Tsar Martyr began to speak of 1918 as a fateful year, both for himself and for the dynasty. 

    3 See The Orthodox Word, no. 77 (1977), pp. 240-245.*
*for copy of this full article contact joannahigginbotham@gmail.com

Tone 7
O seer of Divine mysteries, who touched the hearts of Kings and
Queens; * prophet of old, warning nations both old and new; *
thou wast banished and tried by fire for thy love for God. *
O righteous desert dweller of Valaam, * thou hast suffered as
a new Abel. * Pray to Christ God that our souls be saved.
Tone 8
Having borne thy cross of standing for the truth, *
defending the poor, the mistreated and those suffering grievous losses, *
O thou who art crowned by God, we cry to thee with thanksgiving: *
Rejoice, O Righteous Paul, Emperor and Passion-Bearer of Holy Russia.

Reprinted from The Orthodox Word 
Vol. 36, No. 1 (210) January-February, 2000

Pages of this website have been archived:

EXCERPT FROM: http://romanitas.ru/eng/THE%20BOOK%20OF%20THE%20END%207.5X9.25.htm 

3. Monk Abel the Prophet (+1831). In a conversation with Tsar Paul I (+1801), after prophesying the destinies of all the Tsars from Paul I to Nicholas II: “What is impossible for man is possible for God. God delays with His help, but it is said that he will give it soon and will raise the horn of Russian salvation. And there will arise a great prince from your race in exile, who stands for the sons of his people. He will be a chosen one of God, and on his head will be blessing. He will be the only one comprehensible to all, the very heart of Russia will sense him. His appearance will be sovereign and radiant, and nobody will say: ‘The Tsar is here or there’, but all will say: ‘That’s him’. The will of the people will submit to the mercy of God, and he himself will confirm his calling... His name has occurred three times in Russian history. Two of the same name have already been on the throne, but not on the Tsar’s throne. But he will sit on the Tsar’s throne as the third. In him will be the salvation and happiness of the Russian realm.” 

16. Archbishop Theophanes of Poltava (+1940): "The coming of the Antichrist draws nigh and is very near. But before the coming of the Antichrist Russia must yet be restored - to be sure, for a short time. And in Russia there must be a Tsar forechosen by the Lord Himself. He will be a man of burning faith, great mind and iron will. This much has been revealed about him....”[207] “He will not be a Romanov, but he will be of the Romanovs according to the maternal line."[208]  ... Just as Ninevah was spared when the people repented, and Jonah’s prophecies about its destruction proved false, so also the prophecies of the restoration of Russia will prove false if there is no repentance in the Russian people. 

18. Elder Theodosius (Kashin) of Minvody (+1948)   They posed one more question to him – on the possibility of the restoration of a monarchy in Russia. The elder replied that this restoration must be earned. It exists as a possibility, but not as something pre- determined. If we are worthy, the Russian people will elect a Tsar, but this will become possible before the very enthronement of the Antichrist or even after it – for a very short time.”[210]