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Eternal Memory: Nicholas II and Russia’s Holy Renaissance

Eternal Memory: Nicholas II and Russia’s Holy Renaissance

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17 July marks the commemoration of the Passion-bearing Tsar Nicholas II, Tsarina Alexandra, Tsarevich Alexei, the Grand Duchesses Olga, Tatiana, Maria, Anastasia, and the Righteous Passion-bearer and Physician Eugene (1918).

Sainthood is more than an indication of salvation — it is a powerful statement that the individual’s life exemplifies the norms and ideals that guide church life. By canonising a saint, the Church does not simply proclaim an intercessor for us before God but inspires the faithful to embrace the virtues embodied by that saint.

According to historians, Emperor Nicholas II’s religious policies remained within the synodal system, but his deep faith still guided his actions as a leader. He presided over the canonisation of more saints than in the previous 200 years. Between 1896 and 1916, universally and locally revered figures were glorified, ancient reverences were revived, and the relics of multiple saints were transferred.

Icon of the Council of All Saints Who Shone Forth in the Russian Land, fragment

Icon of the Council of All Saints Who Shone Forth in the Russian Land, fragment

As recounted by Metropolitan John (Snychev), Emperor Nicholas II was a devoted Orthodox Christian who understood the Church’s concerns and needs better than any other ruler before him. “He recognized the importance of bringing back the unity of Russian life,” wrote the Metropolitan. “His knowledge of history led him to conclude that the Orthodox Church was the only institution to heal the people’s spiritual wounds and restore their shared values, national identity, and sense of duty. The Emperor wisely chose to start by reviving the conciliar principles within the Church, and then, with the Church’s powerful spiritual backing, extend them to the wider society and state.”

The Imperial Family at Sarov Monastery

The Imperial Family at Sarov Monastery

Emperor Nicholas II and Empress Alexandra Feodorovna personally attended the grand celebrations glorifying Saint Seraphim of Sarov in 1903. General A. A. Mosolov remembered, “Huge crowds of people stretched for miles across the province, especially from its borders. About 150,000 people came to Sarov from all over Russia, in addition to the locals. The arrival was solemn, with ringing bells, many clergy, and crowds around the Sovereign. Vespers were held, and the glorification rite the next day lasted four and a half hours. Amazingly, no one complained of being tired; even the Empress stood for most of it, only sitting down occasionally. Saint Seraphim’s reliquary was carried around the church three times, with the Emperor not resting and others taking turns.”

Emperor Nicholas II and members of the Royal Family bearing the relics of St Seraphim

Emperor Nicholas II and members of the Royal Family bearing the relics of St Seraphim

During the reign of Nicholas II, several stalwart defenders of Russian unity became saints. Among them was the indomitable Saint Hermogenes, Patriarch of Moscow, a steadfast champion of the homeland. Also elevated to sainthood were the holy martyr Isidore of Yuriev, known for his steadfast faith and righteous life, the venerable Job of Pochaev and Euphrosynus of Sinozersk. The ranks of saintly hierarchs and enlighteners were further graced by Theodosius of Chernigov, Joasaph of Belgorod, Pitirim of Tambov, and John of Tobolsk. Throughout Nicholas II’s 25-year reign, eleven Russian saints were glorified.

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Noteworthy acts decreed by the Holy Synod and sanctioned by the holy Passion-bearer Emperor Nicholas II include:

  • 1896: Saint Theodosius of Chernigov canonised.
  • 1897: The local feast day established for the holy martyr Isidore and 72 companions, martyred by Catholics in Yuriev in Livonia.
  • Early 20th century: Universal veneration of Saint Job of Pochaev instituted.
  • 1903: Saint Seraphim of Sarov canonised.
  • 1909: Veneration reinstated of Princess Anna of Kashin.
  • 1910: The relics of Saint Euphrosyne of Polotsk translated.
  • 1911: Saint Joasaph of Belgorod canonised, veneration restored of Saint Euphrosyne of Sinezersk, martyred by the Poles.
  • 1913: Saint Hermogenes, Patriarch of Moscow and all Russia was canonised.
  • 1914: Saint Pitirim of Tambov canonised.
  • 1916: Saint John, Metropolitan of Tobolsk and Siberia, was canonised.

Simultaneously, numerous churches and monasteries appeared across the land. By 1917, the number of churches had expanded by 10,000, reaching a total of 57,000, and the number of monasteries had increased by over 250, amounting to 1,025 by the same year. At the dawn of the 20th century, the Russian Orthodox Church included over 100 bishops, approximately 100,000 white clergy comprising priests and deacons, and 50,000 monastics.

Translation of the Relics of Saint Euphrosyne of Polotsk

Translation of the Relics of Saint Euphrosyne of Polotsk

The translation of the relics of Saint Euphrosyne of Polotsk from Kiev to the Polotsk Monastery occurred in May 1910. Among the participants in the celebrations was the future holy martyr Grand Duchess Elizabeth Feodorovna. During one of the pauses in the procession that brought the relics of Saint Euphrosyne back to Polotsk in 1910, Bishop Michael of Minsk and Turov pronounced, “For many long years, our White Rus’ endured countless trials… This land’s destiny seemed to hang in the balance at times. Only the Orthodox Faith, which Saint Euphrosyne devoted herself to nurturing and strengthening, saved Belarus. Our enemies, adversaries of Russia, are now aiming at this very strength, the Orthodox Church. They spare neither intellect nor resources. And behold, our intercessor before God returns to us, to stand guard over Orthodoxy on her native soil.”

In these endeavours, the Sovereign often led the Holy Synod spiritually. The Emperor was determined to ensure the canonisation of Saint Seraphim of Sarov, Saint Joasaph of Belgorod, and Saint John of Tobolsk. The Holy Synod, even on the eve of Saint Seraphim’s canonisation, still questioned the appropriateness of this move. The canonisation could only proceed after the Emperor’s explicit command to “Glorify immediately!” In 1910, while eagerly awaiting the appointment of the glorification ceremony for Saint Joasaph of Belgorod, the Tsar refrained from pressing the Synod. But when the Synod decided to postpone the celebration, the Tsar, disagreeing with the Procurator-General and the Synod’s arguments, set the date himself.

Celebrations for Saint Joasaph’s glorification

Belgorod, September 1911: Celebrations for Saint Joasaph’s glorification. Photo by S. Prokudin-Gorsky.

When the Synod presented its recommendation for the glorification of Saint John of Tobolsk, the Sovereign responded, “I accept the Holy Synod’s proposal with profound emotion and with even greater joy, as I believe in the intercession of Saint John of Tobolsk in this hour of trials for Orthodox Russia.” And when the Synod postponed the elevation to sainthood of Metropolitan John of Tobolsk on political grounds — a domain in which the Tsar likely felt more competent than the Synod — the Emperor insisted on proceeding with the glorification. He firmly believed that canonising the righteous would secure Russia’s future, and these new saints emerged as spiritual beacons during the tumultuous early 20th century.

Emperor Nicholas II acted in alignment with his profound religious convictions. His resolutions regarding the canonisation of saints are full of deep meaning. For example, the monarch wrote of Anna Kashin, “Throughout her life, she exemplified the virtues of a Christian wife and mother, distinguished by her Christian charity towards the poor and unfortunate, demonstrating sincere piety and enduring all trials with courage.”

Emperor Nicholas II with his family and close associates at a prayer service

Emperor Nicholas II with his family and close associates at a prayer service, 1914, Lower Oreanda

The Sovereign and his family were examples of piety and deep faith. Minister Sazonov once observed the Emperor during a church service, noting how he never looked away and seemed to pray with complete focus. “I could not shake off the thought that he prayed like someone who had given up on earthly help and was reaching out to God alone,” recalled the Minister. It is well-documented that the passion-bearer Nicholas II always began and ended his day with prayer. The Emperor joined the public for communion during major religious feasts, as he did during the unveiling of Saint Seraphim’s relics. He led by example, raising his children to be devoted to Russia and ready for the service of the Russian people and the work and sacrifices ahead.

The Imperial Family at the Trinity-Sergius Lavra, 21 August 1914

The Imperial Family at the Trinity-Sergius Lavra, 21 August 1914

As a devout Christian, Emperor Nicholas Alexandrovich was deeply aware of the unique history and spirit of his Orthodox realm. Quietly, without public fanfare or debates with the Duma, he worked to better the lives of his people. The Tsar had a genuine love for the peasants, frequently giving large sums from the Treasury to those in need, even when it depleted its funds.

The Tsar and Tsarina used their money to build churches. They attended daily services, observed fasts, partook in Holy Communion, and venerated sacred relics and icons. Nicholas II supported missionary work among the Tatars in Kazan by funding the first ten students personally and backed the Orthodox mission in Japan. His financial contributions helped sustain the Palestine Orthodox Society and led to church construction in the Holy Land.

During Nicholas II’s reign, the Pre-Council Presence* linked to the Holy Synod was set up, eventually paving the way for restoring the Patriarchate in 1917.

Altar mosaic in the Holy Royal Passion-bearers Chapel, Church on the Blood, Yekaterinburg

Altar mosaic in the Holy Royal Passion-bearers Chapel, Church on the Blood, Yekaterinburg

The saints’ lives embody the truth of the Orthodox faith, their love for the Almighty, and their unwavering commitment to following Christ. On this day, Emperor Nicholas II and his family, who laboured so hard to glorify God’s saints, were numbered among them. The Russian Orthodox Church venerates them as Passion-bearers, so we, too, might consider the outcomes of their way of life as we imitate their faith (cf. Hebrews 13:7).

Rejoice, good caretaker of the glorification of God's saints;

rejoice, reverent admirer of the shepherd of Kronstadt.

Rejoice, majestic leader of the Sarov celebrations;

rejoice, pious protector of monastic dwellings.

Rejoice, diligent caretaker of spiritual gardens;

rejoice, God-loving builder of Orthodox churches.

Rejoice, generous benefactor of the Holy Land and Mount Athos;

rejoice, wise advocate for the establishment of the Russian Church.

(Eikos 9 of the Akathist to the Holy Royal Passion-bearers)

* A commission established in 1906 by Emperor Nicholas II to prepare for the Local Council of the Russian Orthodox Church, tasked with formulating the principal decisions within several months to a year.

This article was prepared by the editorial team of obitel-minsk.ru

Photos sourced from the Internet

Materials used in preparation:

  1. Eternal Memory to the Righteous. The Great Glorifications of Russian Saints during the Reign of Emperor Nicholas II: Exhibition Catalogue. — Moscow: Gryphon, 2013.
  2. Akathist Hymn to the Holy Royal Passion-bearers | Church of the Holy New Martyrs and Confessors of Russia in Brooklyn (Brooklyn-church.org)
  3. Celebrations in Sarov and Diveyevo: 1903 and 2003 / Orthodoxy.Ru (pravoslavie.ru)
July 16, 2024
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