Soldatov, “Tolstoj i Sergij: Iude Podobnie” (Tolstoy and Sergius: Images of Judas), Nasha Strana (Our Country), № 2786; Vernost’ (Fidelity), № 32, January 1/14, 2006
600
Firsov, op. cit., p. 117.
601
Tikhomirov, “Gosudarstvennost’ i religia” (Statehood and religion), Moskovskie Vedomosti (Moscow Gazette), March, 1903, p. 3; in Firsov, op. cit., p. 137.
602
“In his writings Count Lev Tolstoy has blasphemed against the holy sacraments, denying their grace-filled character, has not venerated the Orthodox Church as his Church, has spoken evil of the clergy, has said that he considers that to venerate Christ and worship Him as God is blasphemy, while saying of himself, by contrast: ‘I am in God, and God in me’. It is not the Church that has rejected him, casting him off from herself, but he himself has rejected the Church: Lev himself has of his own will fallen away from the Church and is no longer a son of the Church, but is hostile to her. All attempts of the clergy to admonish the prodigal have failed to produce the desired fruits: in his pride he has considered himself cleverer than all, less fallible than all and the judge of all, and the Church has made a declaration about the falling away of Count Lev Tolstoy from the Russian Orthodox Church” (in Gubanov, op. cit., p. 701.
603
Solonevich, “Etiudy Optimizma” (Studies in Optimism), in Rossia i Revoliutsia (Russia and the Revolution), Moscow, 2007, p. 59.
604
Soldatov, op. cit.; Nadieszda Kizenko, A Prodigal Saint: Father John of Kronstadt and the Russian People, Pennsylvania State University Press, 2000, p. 249.
605
Soldatov, op. cit.
606
Robert Bird, “Metropolitan Philaret and the Secular Culture of His Age”, in Vladimir Tsurikov (ed.), Philaret, Metropolitan of Moscow 1782-1867, The Variable Press, USA, 2003, p. 25.
607
Kizenko, op. cit., p. 88.
608
Kizenko, op. cit., p. 121.
609
S. Nilus, “Chto zhdet Rossiu?”, Moskovskie Vedomosti, № 68, 1905..
610
St. Joseph of Petrograd, In the Father’s Bosom: A Monk’s Diary, 3864; in M.S. Sakharov and L.E. Sikorskaia, Sviaschennomuchenik Iosif Mitropolit Petrogradskij(Hieromartyr Joseph, Metropolitan of Petrograd), St. Petersburg, 2006, p. 254.
611
Hosking, Russia: People & Empire, London: HarperCollins, 1997, p. 377.
612
Hosking, op. cit., p. 378.
613
Davies, Europe: A History, London: Pimlico, 1997, p. 821.
614
Figes, A People’s Tragedy, London: Pimlico, 1996, p. 74.
615
Hosking, op. cit., p. 379.
616
Lieven, op. cit., pp. 279-280.
617
Figes, op. cit., pp. 75-76.
618
Hosking writes: “Its parliament, the Diet, began to meet regularly after 1863, and passed a number of measures which underlined Finland’s distinctive status within the empire: the spread of education, consolidation of freedom of worship, the issue of a separate currency and the establishment of a Finnish army.” (op. cit., p. 380). (V.M.)
619
Lieven, Nicholas II, pp. 86-87.
620
Hosking, op. cit., pp. 382-384.
621
Lyudmilla Koeller, Sv. Ioann (Pommer), Arkhiepiskop Rizhskij i Latvijskij (St. John (Pommer), Archbishop of Riga and Latvia), Holy Trinity Monastery, Jordanville, 1984. (V.M.)
622
Carter, The Three Emperors, London: Penguin, 2010, p. 226.
623
Sargis, The Romanoffs and the Bagrations, 1996; quoted by Brien Horan, “The Russian Imperial Succession”, http://www.chivalricorders.org/royalty/gotha/russuclw.htm. The smaller Georgian kingdoms of Samegrelo and Imereti (western Georgia) were annexed in 1803 and 1804, respectively.
624
Mirianashvili, in Archpriest Zakaria Michitadze, Lives of the Georgian Saints, Platina: St. Herman of Alaska Brotherhood, 2006, pp. 25-27. Cf. Hieromonk Samson (Zateishvili), “Gruzinskaia Tserkov’ i polnota pravoslavia” (The Georgian Church and the Fulness of Orthodoxy), in Bessmertny, A.R., Philatov, S.B., Religia i Demokratia (Religion and Democracy), Moscow, 1993, p. 420.
625
Hosking, op. cit., pp. 385-386.
626
Figes, op. cit., p. 75.
627
Hosking, op. cit., pp. 388-389.
628
Gubanov, op. cit., p. 690; “The New Martyr Archpriest John Vostorgov”, Orthodox Life, vol. 30, № 5, September-October, 1980.
629
Lieven, Empire, p. 275.
630
Lieven, Empire, p. 276.
631
Figes, op. cit., p. 71.
632
Lieven, Nicholas II, London: Pimlico, 1993, pp. 89-91.
633
Pipes, op. cit., pp. 149-151.
634
Figes, A People’s Tragedy, p. 51.
635
Miranda Carter, The Three Emperors, London: Penguin, 2010, pp. 176-177.
636
Pipes, op. cit., p. 152.
637
Smith, Former People: The Last Days of the Russian Aristocracy, London: Macmillan, 2012, p. 25.
638
Smith, op. cit., pp. 52-53.
639
Solzhenitsyn, op. cit., p. 321.
640
Norman Cohn, Warrant for Genocide, London: Serif, 1996, pp. 126, 285-289.
641
Solzhenitsyn, op. cit., p. 322.
642
Solzhenitsyn, op. cit., pp. 327-328.
643
Solzhenitsyn, op. cit., p. 329.
644
Solzhenitsyn, op. cit., p. 332.
645
Solzhenitsyn, op. cit., p. 333.
646
Vital, op. cit., p. 513.
647
Solzhenitsyn, op. cit., p. 335.
648
Lebedev, op. cit., pp. 388-389.
649
Lebedev, op. cit., p. 390.
650
Lieven, Nicholas II, pp. 34-35.
651
Gregory Benevich, “The Jewish Question in the Orthodox Church”, http://www.intratext.com/IXT/ENG0443/_P3.HTM, chapter 3, p. 6. See Litvak, B.G. Krestianskoe dvizhenie v Rossii v 1773-1904 godakh (The Peasant Movement in Russia from 1773 to 1904), Moscow, 1989, p. 206. Vera Shevzov writes: “Peasants only began looking askance at people as apostates after they had missed confession and Communion for seven years” (Russian Orthodoxy on the Eve of the Revolution, Oxford University Press, 2004, p. 77).
652
Lieven, Tsar Nicholas II, pp. 80-83.
653
Pipes, op. cit., p. 112.
654
Pipes, op. cit., pp. 116-117.
655
Pipes, op. cit., pp. 117-119.
656
Pipes, op. cit., pp. 119-120.
657
Figes, A People’s Tragedy, London: Pimlico, 1996, pp. 64-65.
658
Figes, Natasha’s Dream, London: Penguin, 2002, p. 259.
659
Figes, A People’s Tragedy, pp. 55-59.
660
Pipes, The Russian Revolution 1899-1919, London: Collins Harvill, 1990, p. 13.
661
Roberts, History of the World, London: Helicon, 1992, pp. 61-62.
662
S.S. Oldenburg, Tsarstvovanie Imperatora Nikolaia II, Belgrade, 1939, vol. I, pp. 215-216.
663
Lieven, Nicholas II, London: Pimlico, 1993, pp. 97-100.
664
Oldenburg, op. cit., p. 274.
665
Frank Furedi, “The Rise of the Rising Sun”, BBC History Magazine, vol. 6, № 9, September, 2005, p. 49. (V.M.)
666
In all Schiff loaned $200 million to Japan during the war, while preventing other firms from lending to Russia (A. Solzhenitsyn, Dvesti let vmeste (Two Hundred Years Together, Moscow, 2001, p. 347). (V.M.)
667
Lebedev, Velikorossia (Great Russia), St. Petersburg, 1999, pp. 417-418.
668
“The leader of our army A.N. Kuropatkin left all the icons given to him in captivity with the Japanese pagans, while he took all the secular things. What an attitude to the faith and the holy things of the Church! It was for this that the Lord is not blessing our arms and the enemies are conquering us” (in Fomin & Fomina, Rossia pered Vtorym Prishestviem (Russia before the Second Coming), Sergiev Posad, 1998, vol. 1, p. 373).
669
Archbishop Nicon, in Fomin & Fomina, op. cit., vol. 1, p. 374.
670
Oldenburg, op. cit., p. 261.
671
Lebedev, op. cit.
672
Pravoslavnaia Rus’ (Orthodox Russia), № 24, December 15/28, 2005, p. 14.
Many wounded Russian prisoners of war were nursed by their Japanese co-religionists. (V.M.)
675
Pravoslavnaia Zhizn’ (Orthodox Life), 1982; in Fomin and Formina, op. cit., vol. I, p. 372.
676
Solzhenitsyn, op. cit., p. 428.
677
Bakhanov, Imperator Nikolaj II, Moscow, 1998, pp. 226-230.
678
Solzhenitsyn, op. cit., pp. 428-431.
679
The Bolsheviks were led by Lenin, and the Mensheviks by Martov (Tsederbaum). Trotsky belonged to the Mensheviks at that time, but changed sides in time for the 1905 revolution. The difference between the two parties was that the Bolsheviks wanted a more tightly organized and centralized party, whereas the Mensheviks wanted a more loosely organized party on the western model that could, however, attract more people. (V.M.)
680
Lieven, Nicholas II, London: Pimlico, 1993, pp. 89-91.
681
Oldenburg, op. cit., p. 198.
682
Kazantsev, “Provokator Gapon kak Znamia Perekrestyshej” (The Provocateur Gapon as a Banner for the Turn-Coats), Nasha Strana (Our Country), July 14, 2006, № 2799, p. 2.
683
Kazantsev, op. cit.
684
Kazantsev, op. cit.
685
Review of A.M. Khitrov & O.L. Solomina, Khram-pamiatnik v Briussele (The Memorial Church in Brussels, Moscow, 2005, Pravoslavnaia Rus’ (Orthodox Russia), № 24, December 15/28, 2005, p. 14).
686
Archbishop Anthony, in Fomin & Fomina, op. cit., p. 394.
687
Firsov, Russkaia Tserkov’ nakanune peremen (konets 1890-kh – 1918 g.) (The Russian Church on the Eve of the Changes (the end of the 1890s to 1918), Moscow, 2002, pp. 149-153.
688
Firsov, op. cit., p. 163.
689
Oldenburg, op. cit., p. 276.
690
Skvortsov, in Firsov, op. cit., p. 172.
691
St. John of Kronstadt, in Kizenko, op. cit., pp. 247-248. At about the same time, St. John’s friend and fellow-wonderworker, Protopriest Valentine Amphiteatrov said: “Pray well for the Sovereign. He is a martyr. Without him the whole of Russia will perish…” (Protopriest Valentine, in “Zhizneopisanie protoierea Valentina Amfiteatrova (II)” (Life of Protopriest Valentine Amphiteatrov), Pravoslavnaia Zhizn’ (Orthodox Life), № 12 (659), December, 2004, p. 29).
692
Oldenburg, op. cit., pp. 276-277.
693
Archbishop Anthony, in Rklitsky, Zhizneopisanie Blazhenneishago Antonia, vol. 3, pp. 277, 278-281.
694
Yana Sedova, “V Plenu Mifov i Stereotipov” (In Captivity to Myths and Stereotypes), Nasha Strana (Our Country), 17 July, 2010, pp. 1-2).
695
Pipes, op. cit., pp. 36-37.
696
Oldenburg, op. cit., pp. 312-313.
697
Pipes, op. cit., p. 43.
698
Polnoe sobranie zakonov Rossijskoi Imperii (A Complete Collection of the Laws of the Russian Empire), 3rd series, vol. XXV/I, № 26803).
699
Oldenburg, op. cit., p. 315.
700
Lebedev, op. cit., pp. 424-425.
701
Vostorgov, in Fomin & Fomina, op. cit., p. 403.
702
Rodzevich, in A. Ascher, The Revolution of 1905, Stanford University Press, 1992, p. 12.
703
Solzhenitsyn, op. cit., p. 375.
704
Lebedev, op. cit., p. 428.
705
Solzhenitsyn, op. cit., pp. 379-380, 383-384.
706
Solzhenitsyn, op. cit., p. 358.
707
Solzhenitsyn, op. cit., pp. 367-368.
708
Solzhenitsyn, op. cit., p. 361.
709
Solzhenitsyn, op. cit., pp. 390-391.
710
Solzhenitsyn, op. cit., p. 393.
711
“According to information provided by the police, those killed numbered more than 500, of whom 400 were Jews, while the wounded registered by the police numbered 289… of whom 237 were Jews”(Solzhenitsyn, op. cit., p. 397). (V.M.).
712
Lebedev, op. cit., pp. 428-429.
713
Solzhenitsyn, op. cit., p. 401.
714
Niall Ferguson, The War of the World, London: Penguin Books, 2006, p. 68.
715
Solzhenitsyn, op. cit., pp. 398-399.
716
Lebedev, op. cit., p. 421.
717
D.E. Leonov, “Antimonarkhicheskie vystuplenia pravoslavnogo dukhovenstva v period Pervoj russkoj revoliutsii” (Antimonarchist speeches of the Orthodox clergy in the period of the first Russian revolution), http://www.portal-credo.ru/site/?act=lib&id=2389.
718
"New Martyr Archpriest Michael Edlinsky", Orthodox Life, vol. 39, № 2, March-April, 1989.
719
Johnston, “Archbishop Platon Discourses”, Harper’s Weekly, July 27, 1912, p. 10.
720
The textile industry was virtually founded by the freed serf Savva Morozov in the Orekhovo-Zuevo district near Moscow during the Napoleonic Wars. The Morozov family soon became rich, and in the 1850s Savva employed more than 1000 workers. His son Timothy took over the business, but was very cruel to the workers, which led in 1885 to the first organized workers’ strike in Russian history. Savva junior took over after his father’s death, and, as Valentine Tschebotariev Bill writes, “decided to build new, light, and airy living quarters for the workmen and their families. Savva improved medical care with remarkable efficiency and reduced the accident rate. And most important of all, he did away with the system of fines.” However, Savva admired Maxim Gorky, and gave large sums to the Social Democratic Party. Early in 1905, his mother heard of this and promptly removed him from the management of the firm. A few weeks later, on May 13, Savva Morozov shot himself. As Bill writes, the history of the Morozovs “is typical of the times and the development of the Russian bourgeoisie: the painful efforts of the first generation to extricate themselves from the burden of servitude, the coldblooded, uncompromising tyranny displayed by the second generation, and the rising tide of revolution which confronted the third.” It is thought that Gorky’s novel The Artamanov Business is based on the history of the Morozov family. A comparison between the fortunes of the Morozovs and the Artamanovs discloses a number of interesting parallels (“The Morozovs”, The Russian Review) (V.M.)
