Of all the names found in the liturgical calendar, John occurs most often — a fact that hardly raises an eyebrow. Yet something curious emerges: among the vast communion of Orthodox saints, two holy men named John share the rare epithet "of Rila" (or Rylsky in Russian), despite living worlds apart in time and space. Such striking parallels in history — both church and secular — make us stop and wonder. What hidden meaning might lie behind this seeming coincidence? As we peer more closely at the fabric of the past, perhaps we might uncover wisdom for our own day.
The first of these namesakes, St John of Rila, became a luminary in the ninth-century Bulgarian Orthodox Church. He lived as a hermit for many years in the Rila Mountains, hence his name. His founding of Rila Monastery and renown for miracles were especially important in Bulgaria’s early Christian era, powerfully demonstrating the faith in the newly converted land. He became Bulgaria’s patron saint, and his “Testament to His Disciples” is a masterpiece of Old Bulgarian literature. Centuries later, he inspired St John of Kronstadt, who founded St John’s Convent in St Petersburg, dedicating it to his Bulgarian predecessor and patron.
St John of Rila: icon
While the first St John of Rila left his mark on medieval Bulgaria, his twentieth-century namesake carried the same spirit of devotion into a far different world. This second Saint John, a hieromartyr, served his flock with similar dedication despite facing the challenges of a more modern era. Like his ancient predecessor, he strengthened people's faith and inspired them with his courage, ultimately following Christ's path to martyrdom.
Born Ivan Dmitrievich Pashin in 1881, he came from a priestly family in the Minsk Governorate. Early tragedy marked his childhood when his father, recently widowed, returned with young Ivan to live with his parents. There, under the same roof, Ivan’s grandfather, Father Vasily Pashin, became the boy’s spiritual mentor, directing him on a path that would eventually lead him to become the Russian John Rylsky.
In 1895, Ivan graduated from the Slutsk Theological School with top marks and enrolled in the seminary in Minsk. While studying there, he met Antonina, a student at the Mariinsky Gymnasium and the daughter of a merchant. After finishing their education, the young couple married. In 1901, the Minsk seminary graduate was ordained and assigned to the village of Knyaz-Ozero (now in the Soligorsk District of Belarus). In 1903, the young priest Ivan Pashin became the rector of St Nicholas Church in the village of Skrygalovo, succeeding his grandfather, who had retired due to old age.
While serving as rector, Father Vasily Pashin envisioned a memorial chapel to honour the hieromartyr Macarius, Metropolitan of Kiev, who had met his martyrdom at Tatar hands on that sacred ground. Though he secured some of the necessary funding, the task would ultimately fall to his grandson to complete. Taking up his grandfather’s vision with both diligence and enthusiasm, young Ivan soon collected the remaining funds, and construction of the chapel began. In 1905, a beautiful stone chapel arose near the church, housing an ancient icon of Saint Macarius the Hieromartyr (a gift from the Kiev-Caves Lavra). At the supposed site of the saint’s murder (traditionally believed to be about a verst from the church), a stone pillar was erected, with an icon also placed in a small alcove. The celebrations ended with a procession. In 1908, a fragment of Saint Macarius the Hieromartyr’s relics arrived in Skrygalovo, donated by the Metropolitan of Kiev. Father Ioann Pashin himself brought the relic.
Thus, in a few short years, the small village became a pilgrimage site for thousands of believers. The Saint Macarius Brotherhood was established there, and a girls’ school named after the saint was opened.
In 1909, Father Ioann took up his new post as rector of the Church of St George the Victorious in the village of Prilepy, near Minsk. Here, the tireless priest opened a parish school for boys and organised the sale of religious and prayer books. A significant event for the local parish was the arrival of a copy of the “Iveron” icon from the Russian St Panteleimon Monastery on Mount Athos.
In 1910, Father Ioann founded a temperance society (which later grew into the Brotherhood of Temperance). In 1913, he began building a new stone church (the old wooden one needed extensive repairs and was too small for the congregation), which was finished about a year later.
The outbreak of the Great War in 1914 brought dark days. Amidst this turmoil, Father Ioann faced personal sorrow: his wife died after a long illness. The priest was left with two young children. Yet his spirit remained unbroken as he carried on his ministry in the newly blessed church.
In 1916, Ioann Pashin enrolled in the Petrograd Spiritual Academy, moving temporarily to Petrograd, while remaining rector of the Prilepy church.
The war and the revolution that followed threw society into chaos. Studies at the academy were suspended indefinitely. Father Ioann returned to Prilepy.
In 1921, when the new authorities had closed the Holy Spirit Cathedral in Minsk, its iconostasis found a new home in the Church of St George the Victorious. This blessing, along with a visit from Bishop Melchisedek of Minsk, lifted the spirits of both rector and worshippers.
A dark period began for the Orthodox Church in 1922. Under the pretence of Volga famine relief, authorities seized church treasures, and Patriarch Tikhon's arrest left a power void. The state exploited this, pushing the Renovationist movement as a replacement for traditional Church authority.
To counter this, Bishop Melchisedek proposed an autonomous Belarusian Metropolia, based on Patriarch Tikhon's earlier decrees. This compromise would outwardly submit to Renovationist control while secretly preserving canonical order. To enact this plan, Bishop Melchisedek needed reliable churchmen as new bishops. Father Ioann Pashin, known for his steadfast loyalty, was elected for this role. After his consecration as bishop, he returned to Petrikov, his hometown, to safeguard his flock through troubled times.
In Petrikov, the first attempt was made on Bishop Ioann’s life. One day, during a service, while he was standing in the choir, someone in the congregation shot at him. However, one of the singers shielded the bishop and was wounded.
The authorities soon levelled their first charges. They claimed he was recruiting young people under the guise of establishing sisterhoods and brotherhoods of mercy. Indeed, many young people, despite the risks, continued to attend church and take part in the charitable work the bishop had started. Records from the chairman of the Petrikov Village Council note that after Bishop Ioann’s arrival, “religious prejudices” among the people increased significantly.
Tensions with the authorities peaked in spring 1925. When the bishop opened a Sunday school in his home, officials reacted with fury. He was arrested and interrogated twice. Soon, by the prosecutor’s decision, the bishop was banned from living in towns and exiled from Petrikov.
Bishop’s arrest
Eyewitness accounts of the bishop’s farewell have survived. After celebrating his last liturgy on Great Thursday, he walked out of the church towards the wharf, his people trailing behind. As his barge pulled away, faithful souls waded into the icy water, unwilling to let their shepherd go.
Bishop Ioann’s next refuge was the small town of Loyev in the Gomel region. Yet documents show he soon faced fresh charges of “anti-Soviet activity.” For this, he was exiled to the North, but after three years was moved to the town of Rylsk (Kursk region), where he was appointed vicar to the local Archbishop Damian (Voskresensky). It was here that he became known as Bishop Rylsky.
In 1932, he faced yet another arrest. This time, the bishop was accused of involvement in a fictitious anti-Soviet movement called the “Zealots of the Church.”
Large numbers were arrested in this case — monks, deacons, priests, nobles, and peasants alike — a total of 413 people. After interrogation, authorities sentenced Bishop Ioann Pashin to ten years in a labour camp. On 11 March 1938, they executed him.
Icon of Saint Martyr Ioann
Bishop Ioann Pashin’s official exoneration came in 1994. In 2000, the Church canonised him as one of the new martyrs and confessors of the Russian Church. The bishop’s name is commemorated during the celebration of the Synaxis of the Kursk and Belarusian saints.
Is the shared title of "of Rila," given to the Bulgarian and Russian Saint Johns centuries apart, merely a coincidence? For those who believe, nothing is by chance. Every seeming co-occurrence hides a deeper meaning. Both Johns of Rila had one mission: pointing people to Christ. The first built a monastery, a haven, and left fiery words. The second, facing a shattered world, showed equal strength. He shepherded bravely, his faith solid despite persecution, finally giving his life, like Christ. This shared purpose, reflected in their title, illuminates this mystery, reminding us that saints, through the ages, light the same path to God.
Days of remembrance: 11 March (26 February O.S.), on the day of the Council of New Martyrs and Confessors of the Russian Church, on the day of the Council of New Martyrs and Confessors of the Belarussian Church, and on the day of the Council of Belarusian Saints – the 3rd Sunday after Pentecost (moveable dates).
Saint Ioann Pashin (Rylsky)
Prepared by Yuliya Goyko
