Russia and
anointed Orthodox kings, however, are:
The
holy Tsar Nicholas II is perceived by us today as an angel sent to earth by God
on the eve of the apocalyptic storms in Russia and around the world. He was
given as a model of an Orthodox sovereign for all times, to show what we are
deprived of by losing the Orthodox monarchy. Instead of the Anointed of God,
Russia received the anointed ones of satan. Everything turned upside down;
everything was swept away. All attempts to keep the disintegration at bay were
in vain. Even the liberal Vladimir Nabokov was forced to state that as soon as
the “complete legality and justice” that the liberals dreamed of prevailed,
then began the most terrible bloody lawlessness.
The
murder of Tsar Nicholas Alexandrovich is perhaps the central event of the
twentieth century. It was prepared, as Archimandrite Konstantin (Zaitsev)
wrote, by the fact that “the mystical awe before the royal power and the
religious conviction that the anointed Tsar brings with him the grace of God,
which mustn’t be spurned and replaced with our own speculations, was no longer
there—it disappeared,” as, we will add, it disappeared even earlier throughout
the rest of the world.
This
didn’t happen in a day, and it didn’t begin during the reign of Tsar Nicholas.
The destruction of the Royal Family was already an obligatory item in the
Decembrists’ program, and the English and French revolutions solved this
problem even earlier. The idea of building an earthly kingdom with the
rejection of the Heavenly one is gradually developing in the depths of the
centuries, and in the future must inevitably be identified with the last
apocalyptic events of history. It’s absurd to blame our holy Tsar for all the
troubles, as progressive historians do; as if there were no nihilists before
his reign, as if the lives of the faithful servants of the Tsar and the
fatherland weren’t exposed to daily danger by terrorists, as if Sts. Ignatius
(Brianchaninov), Theophan
the Recluse, and John
of Kronstadt hadn’t
prophesied about an imminent and terrible catastrophe for the sins of the
Russian people! In fact, everything began much earlier.
. .
.
The enemies understood perfectly well
that the destruction of the “entire great litany,” as Lenin and Trotsky put it,
would be a profanation of the oath of allegiance before the Cross and Gospel
that the Russian people swore at the Council of 1613 to build life in all its
spheres, including state and political, on Christian principles.
Millions of Orthodox Christians who
renounced their faith participated in this crime. The great revolutions, which
are attempts to temporarily “save” humanity—should they not, coming to a
logical conclusion, become a war not only against the Anointed of God, but also
against the entire Church—a desire to liberate oneself from all forms of the
sacred and even, in the end, from truth and justice? And indeed, after the
revolution in Russia, the Church appeared to many an outdated institution,
condemned to extinction.
This was the whole point of the 1917
revolution. There is an examination of human civilization taking place here,
and therefore all the forces of evil were bent in opposition to Orthodox
monarchy. Was it really by chance that it was precisely the communist,
Marxist-Leninist ideology that ultimately attacked the Anointed of God, with
all its hatred? This was the ultimate expression of the chiliastic false
teaching with the hope of an earthly kingdom. And its second echelon is now
coming with the abolition of all moral obstacles to achieving earthly
happiness. And we still have a long way to go to understand that this event of
the century means not only regicide, but also infanticide—the beginning of the
destruction and ruin of millions of Christian families.
***
Speaking of the holiness of Tsar
Nicholas, we usually mean his martyric podvig, which, of course, is
connected with his whole pious life. But we should also take a closer look at
the podvig of his abdication—his podvig of confession. We have
often said that here was revealed his podvig of the humble acceptance of
God’s will. But it’s also of exceptional importance that this was a podvig
of preserving the teaching of Orthodox monarchy in purity. To understand this
more clearly, let us recall who sought the Tsar’s abdication. First of all, it
was those who sought to turn Russian history towards European democracy, or, at
least, to a constitutional monarchy. The Socialists and Bolsheviks were a
consequence and extreme manifestation of the materialist understanding of
history.
It’s known that many of the destroyers
of Russia of that time acted in the name of its edification. Among them were
many who were honest and wise in their own way, who were looking for “how to
develop Russia.” But it was, as Scripture says, “earthly, sensual, and demonic
wisdom.” The rock that the builders were rejecting then was Christ and Christ’s
anointing.
The anointing of God means that the
earthly authority of the Tsar has a Divine source. The renunciation of the
Orthodox monarchy was the renunciation of Divine authority; of authority on
earth, which is designed to direct the general flow of life to spiritual and
moral goals—to create the most favorable possible conditions for the salvation
of many; authority that is “not of this world,” but serves the world precisely
in this, the highest sense. Of course, all things work together for good to
those who love God, and the Church of Christ works salvation under any
external conditions. But the totalitarian regime, and, in particular, democracy
create an atmosphere in which, as we see, the average person cannot survive.
And the preference for a different kind
of power, which primarily ensures earthly greatness, life according to one’s
own and not God’s will, according to one’s own lusts (which is called “freedom”),
cannot but lead to rebellion against the God-established power, against the
Anointed of God. They wanted to show that all power belongs to them, regardless
of any god, and grace and the truth of God’s Anointed are necessary only to
embellish what belongs to them. This would mean that any lawlessness this
authority commits will be committed as if by the direct blessing of God. It was
a satanic plot—to defile grace, to mix truth with falsehood, to make the
anointing of Christ meaningless and merely decorative. It would create that
“external appearance,” in which, according to St. Theophan the Recluse, is
revealed the “mystery of iniquity.” If God becomes external, then in the end,
Orthodox monarchy becomes just an ornament of the new world order, giving way
to the kingdom of the Antichrist. And as long as human history exists, the
enemy will never abandon this plan.
The Tsar didn’t depart from the purity
of the anointing of God, didn’t sell the Divine birthright for the lentil soup
of earthly power. The meaning of the Tsar’s abdication was the salvation of the
idea of Christian authority, and therefore the hope of salvation for Russia,
through the separation of those who are faithful to the principles of life
given by God from those who are unfaithful, through the purification that comes
in subsequent events. As before the revolution, so now the main danger lies in
“external visibility.” Many believe in God, in His providence, and strive to
establish an Orthodox monarchy, but in their hearts rely on earthly power, on
“horses and chariots.” Let everything, they say, be like the most beautiful
symbol: the cross, the tricolor banner, the double-headed eagle, and we will
arrange our own, earthly world, according to our earthly concepts. But the
martyr’s blood of the Tsar convicts the apostates, both then and now.
You can do any kind of historical,
philosophical, or political analysis you want, but spiritual vision is always
more important. We know these prophecies of many of our saints, who understand
that no emergency, external state measures, no repressions, no ingenious
politics can change the course of events if the Russian people don’t repent. It
was given to the truly humble mind of the holy Tsar Nicholas to see that this
repentance would be given at a high price. In this light, all other arguments
vanish like smoke.
***
All punishments are medicine, and the
more bitter the disease, the more painful the healing. More than anything
today, we’re afraid of the loss of Russia’s independence, and that’s understandable.
But we shouldn’t confuse the effects with the causes: All the most terrible,
most ruinous foreign invasions—be it Batu, Napoleon, or Hitler—are nothing
compared to the hordes of demons that pervade everything within the people.
In the abdication of the Sovereign, in
fact, all the main events of sacred history are refracted, the meaning of which
is always the same mystery. For what was the Egyptian slavery and Babylonian
captivity of the God-chosen people if not so that all their hope would be in
the one God? What did the Roman occupation of Israel during the earthly life of
the Savior mean? The same as the October Revolution of 1917 with its temptation
of earthly well-being without God.
The thing is that the desire to
preserve Orthodox monarchy at any cost is no different than the godlessness
that was revealed in the violence of its destruction. It would be the same
attempt to find a firm support other than God—this support always, according to
the prophet, turns out to be a staff of reed—When they took hold of
thee by thy hand, thou didst break, and rend all their shoulder: and when they
leaned upon thee, thou brakest, and madest all their loins to quake (Ezek.
29:6-7).
***
As St. Nikolai (Velimirović) said in
1932: “The Russians have repeated the Battle of Kosovo in our days. Had Tsar
Nicholas clung to the earthly kingdom, to the kingdom of egotistical motives
and petty calculations, he would, in all probability, still be sitting on his
throne in St. Petersburg today. But he clung to the Heavenly Kingdom, to the
Kingdom of Heavenly sacrifices and evangelical morality, and because of this,
he lost his life, together with his children and millions of his fellow men.
Another St. Lazar and another Kosovo!”
By his podvig of
passion-bearing, the Tsar put to shame, firstly, democracy—“the great lie of
our time,” in the words of Konstantin Pobedonostsev, when everything is
determined by the majority vote, and, in the end, by those who shout the
loudest: “We don’t want Him, but Barabbas”—not Christ, but the Antichrist. And
secondly, in the person of the zealots of constitutional monarchy, he denounced
every compromise with falsehood—an equally great danger of our time.
We had prominent Tsars: Peter I,
Catherine the Great, Nicholas I, Alexander III, when Russia reached its heyday
with great victories and a prosperous reign. But the Tsar-Martyr Nicholas is a
witness of true Orthodox statehood, a power built on Christian principles.
The main spiritual meaning of today’s
events is the result of the previous twentieth century—the increasingly
successful efforts of the enemy to make the “salt lose its savor,” that the
highest values of humanity might turn into empty, merely beautiful words. If
the people’s repentance is possible (and not just talk of repentance), it is
thanks only to the faithfulness of Christ’s grace and the truth that the Royal
Martyrs and all the Russian New Martyrs and Confessors have revealed.
The same light is present in the Tsar’s
prophetic testament, transmitted by his daughter, that the evil that is now in
the world (that is, the 1917 revolution) will become even stronger (what is
happening today); but evil will not win, but love; and in the prayer of the
cross of the Tsaritsa’s own sister for the whole of the Russian people: “Lord,
forgive them, for they know not what they do.” It’s thanks only to this
fidelity, this light, that there is hope that maketh not ashamed
(Rom. 5:5) amidst the utter hopelessness of our days.
--https://orthochristian.com/140582.html
The
restoration of Christian kings who have real power to rule, who do not simply
sit on thrones as figureheads, is an essential and inseparable part of the
effort to roll back globalism, Modernity, Wokeism, etc. Woe to those who say otherwise.
--
Holy Ælfred
the Great, King of England, South Patron, pray for us sinners at the Souð, unworthy though we are!
Anathema to
the Union!
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