Faith, Unbelief, and Doubt: Part I. Children’s Faith, Chapter 3

Faith, Unbelief, and Doubt
Metropolitan Benjamin (Fedchenkov)
Part I. Children’s Faith. Chapter 3

* * *

Everyone knows to what extent children actually live in quite another world. And if I do not remember much about myself, I will write down something from the lives of other children.

One child of three, whose grandmother wrote me, was suffering with whooping cough for a long time. Before going to bed, he said to his grandmother:

“Babushka! If you see angels in your dream, ask them that my coughing would stop, I’m very tired!”

Another grandmother who came to visit her daughter who was dying of tuberculosis in Paris told me about her grandson Alexei.

“My daughter married a commissar. He did not even allow the mention of God. I, however, had a cross on my necklace and little Alexei saw it.

‘Babushka! What is that you have?’

I said, ‘A watch, my dear!’

He listened to it: there was no ticking, and he did not believe it.

And yet, bells were still rung on holidays. I do not know how but he somehow learned about God. And once told me,

‘Granny! Carry me to the church; I’ll one time, just once look at God and won’t any more.'”

Often, in the earliest years, they confuse the priest with God. In Bulgaria, I met a 4-year-old child who ran to his father in the shop and shouted: “God, God is coming!” I gave him some money for a treat.

In New York, a Negro boy (in 1933) asked me in English:

“Are you God?”


“Who are you? The Mother of God?”

“No, I’m a bishop.”

He didn’t understand… He probably hadn’t heard that word.

“Svyashchenik, priest, priest!” I said [Footnote 1].

[Footnote 1 (of translator): In Russian text, the word priest is printed in Russian the first time and in English the last two times.]

A very tiny child was brought to the church. When he came home, he was asked: “Well, what did you see in the church?”

“God came, let loose smoke on us (from the censer), and left. And that was the whole service.”

There was a 7-year-old girl, Sonia, whose mother fell ill. They said that death was near. But her daughter was completely calm. When the mother especially complained of pain and was afraid of death, Sonia went to her and asked:

“Mama, why are you afraid of death? After all, you tell me that it is very good with God in paradise. And do you not want to go there?”

…I do not know what her mother answered.

Sonia often received communion, and she loved it.

In New York, one mother often communed her little ones: Peter and Paul, little pale kids. How I loved to commune them! And they, too, loved it. Simply angels.

I also remember about older “angels” of the Don Cadet Corps (in Bileća, Yugoslavia) [Footnote 2]. They fasted in groups (2-3 “companies” of a class).

[Footnote 2 (of editor of Russian text): In 1924-1925, Bishop Benjamin was an instructor for the Law of God in two cadet corps: Russian and Don of General Kaledin.]

One day, after Communion, two young men, 16-17 years old already, came to me… Pure, handsome. They knocked. I let them in.

“What do you come for?” I ask.


They sat down. Everyone was silent… They sit quietly…

“Well, how do you feel?” I ask.

“Good-oh!” One of them answers.

The other added:

“As though it were Easter!”

We were silent again. And I was happy to sit in silence with them. Then one says thoughtfully:

“And to think: why did God gave us this joy? Just because we have confessed (i.e., revealed our sins).

We sat a little and they left. And I was left with the impression that real angels had been with me… Even now it is joyful to remember them.

Another cadet from the same corps, a clever young man, the first student in the company, said to me after Communion that he suddenly felt so physically “light that I have less weight in me.” This deserves attention: a person is enlivened when he unites himself to Christ. After His resurrection, Christ received a spiritual body, which did not have any weight or density; because of this, He appeared and disappeared through doors…and ascended. And the custom of the Church to read (by the clergy in the altar, secretly) after Communion “Having beheld the Resurrection of Christ,” “Shine, shine, new (future, spiritual, about which is written in Revelation 21 and 22) Jerusalem” is full of meaning. A spiritual, divine city, in which “they need no candle, neither light of the sun; for the Lord God giveth them light” (Revelation 22:5), “Having the Glory of God (Revelation 21:11); “new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband” (Revelation 21:2). And then they read “O Great and most sacred Pascha, Christ!… Grant that we partake of Thee fully in the unwaning day of Thy Kingdom” (Paschal Canon, canticle 9).

I remembered about another extraordinary action of Holy Communion. But not about infants in the flesh…

In Paris, a young, 25-year-old girl came to me in the Sergiev Podvorye [Footnote 3]. She was a writer. It was the first time I had seen her.

[Footnote 3 (of editor of Russian text): Sergiev Podvorye in Paris was founded in the mid-1920s by Metropolitan Evlogy (Georgievskii), who oversaw the Russian parishes in Western Europe, Prince G.N. Trubetskoy, M.M. Osorgin, and other Russian exiles. At the podvorye, a theological institute was established, at which taught Fr. Sergius Bulgakov, G.V. Florovsky, B.P. Vysheslavtsev, A.V. Kartashev, and V.N. Il’in. Bishop Benjamin was a professor and served as dean of students of the institute. According to contemporaries, the theological institute was largely obliged to Bishop Benjamin for the particular spiritual atmosphere, almost monastic way of life, that prevailed within its walls.]

“How can I serve you?”

“I came to you to for confession.”

“Good: I do not dare refuse. And why exactly did you come to me?”

“I was sent to you by R.”

This was a baptized Jew, a girl known to me.

After a few more phrases, I wanted to proceed to the Sacrament of Confession. Suddenly she resolutely declares:

“No! I will not confess before you.”

“What is it? Why is that?”

“Well, I want to confess before such a priest who does not know me at all and that I do not know. And I have only spoken with you 5 minutes here, and I feel like I’ve known you for 20 years. No, I will not, I will not! I would be ashamed!”

And she was about to leave.

I earnestly tried to persuade her to drop this temptation of the devil. But she stood her ground: “I will not, I will not!”

Then I decided upon an innocent ploy.

“Listen,” I say, “well, you will not say anything; only stand on your knees, and I will speak for you: if my words are true, then you remain silent, but if they are wrong, tell me only: no. Now this is no longer difficult.”

Vacillating a little more, she agreed. I read the prayers. We knelt. I spoke… Confession, thank God, was accomplished. It was Great and Holy Thursday, after Divine Liturgy. Liturgy and Communion does not take place the following day. And the Plashchanitsa is brought out only at Vespers. The sacrifice of Calvary is made.

The girl from confession was at the service. After Vespers, she ran to my room and said in horror:

“And once again I have chaos in my soul. Everything in my head is mixed up again. That’s all very nice, but what if all this is only a creation of my own heart and mind? And what if all of this is in actual fact not real?” (I’ll write specifically about doubts later.)

“Why do you think this?”

“I myself do not know why!” She says in grieving horror. “Those thoughts came into my head from somewhere, against my will. And I’ve fallen to pieces again. This is terrible!”

“Wait, wait!” I said. And suddenly the thought came to me to read her something from the Gospels. She stopped.

“I am not going to prove existence and truth to the world right now… But just look at it… We will see with our own eyes.”

“How?” Surprisingly she asks with a secret, joyful hope to get out of the horror of doubt that has seized her.

“Here is the Gospel. Just what is it? We say, Divine “Revelation,” “the Word of God.” If it is “revelation,” it does not prove but simply shows, “opens” to us the other world and its undoubted reality and truth. Well, I will open it at random and we will read and see that world.”

I opened the Gospel of Mark by chance, and my fingers fell upon the end of the fifth chapter. I read to her about the resurrection of the daughter of a ruler of the synagogue:

“And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise. And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment. And he charged them straitly that no man should know it; and commanded that something should be given her to eat” (Mark 5:41-43).

“Well, look,” I say, “Is it not obvious to you that all this was written by credible witnesses?!” Tell me, why would they write about a young girl who, after being resurrected, “began to walk” around the room?! Does it really matter if Tabitha, who had been resurrected by the Apostle Peter, walked or if she sat? She “opened her eyes: and when she saw Peter, she sat up. And he gave her his hand, and lifted her up” (Acts 9:40-41). And yet, witnesses saw and recorded this detail. As is known, the Holy Apostle Mark wrote this according to the words of his teacher, the Apostle Peter, who was present at this miracle along with John and James (Mark 5:37). And they themselves were surprised by this walking: she was just dead and now is healthily walking. We know, of course, that children do not like to sit and love to move, to do something. And the Apostle explains particularly this: she was then still only “about 12 years old”… Still a girl… And then: “Give her something to eat”… Another great detail; although she was walking around the room, yet was still weakened by illness, and the Savior also took care of that. Now,” I say, “tell me yourself (you are an honest and intelligent woman); is it not obvious to every unprejudiced mind and heart that all of this really happened? Well, has it really not been “revealed” even to us that all of this is the truth? And if these two or three verses are true, then is not everything above and below written of Christ and of His Father and the Holy Spirit and, in general, all that is revealed in the Gospel about that world true?! Say for yourself.”

“Yes, it is true!” Quietly confirmed the troubled writer. “It’s true.”

“Well, go in peace, and take communion tomorrow. If you again find doubtful thoughts in yourself, do not pay them any attention. Be calm and firm: you see that all this ‘in fact’ was and is.”

She left completely calmed.

She received Communion on Holy Saturday. I had only returned from the church to my room and she comes in extremely joyful. I liked to invite the communicants to tea.

“Welcome, welcome! Come in.”

“No, I will not stay. I only ran in for one minute.”

“You should at least drink some tea!”

“No, no, no!” She said, all the while continuing to stand in the hallway. “I just came to tell you what happened to me during Communion…”

I am silent … She sighed for two or three seconds and said:

“During communion, the Lord Jesus Christ Himself appeared to me.”

(And further I do not remember the details, for she said it only very briefly.)

“That’s what I ran in to tell you!” And having received a blessing, she joyfully, with radiant Paschal brightness quickly ran away…

I never met her again… Just where are you, child of God? I believe that whatever happened to you, Christ did not appear to you in vain in a particularly obvious way after Communion… He will not let you perish in the whirlpool of life nor in the callous lie of disbelief.

More about children.

In Simferopol, a 3-year-old favorite was dying in the family of R-kh. The parents are crying, but he is telling them, “Home, I’m going home.”

Count A-n [Footnote 4], in the presence of members of the Synod, in 1920, said the following about his girls (Martha and, it seems, Nadya) in Kherson monastery:

[Footnote 4 (of editor of Russian text): Probably Count Apraksin, a member of the so-called “Crimean Synod,” Provisional Supreme Church Administration (PSCA) dioceses of southeast Russia, of which Bishop Benjamin was also a member.]

“They were already in bed (in Yalta). I, as usual, came to them in the bedroom at night to make the sign of the cross over them. The doors opened silently, and I can hear their conversation:

‘What do you think: will they now come to us?’ Says one.

‘I think they will come…’

About whom are they talking? About their parents or what? I ask:

‘For whom are you waiting? Who will come?’

They answered simply, ‘angels.’

‘What angels?’

‘Fair, with wings.’

‘They come to you?’


I did not ask about anything else. I silently crossed them and with tears of joy came out.”

His wife too was holy, from the Baryatinsky family… Someone who knows her life should write about her. She was humble… And pure… And a believing soul…

She was deprived of everything, but she never grumbled not only about God but not even about the Bolsheviks … There were saints among the aristocrats and not only among ordinary people…

Concerning angels, I still remember the story of Bishop Tikhon (Tishchenko), at the time an archimandrite, the former rector of the Russian Church in Berlin. In 1923, I was invited to give a lecture at a congress of Christian youth in the town of Falkenberg, near Berlin. Archimandrite Tikhon was also there. He was a very learned theologian with a theological degree and dean of students of the Kiev Theological Academy. He came from a peasant family from the town of Belaya Tserkov. They had a large family with seven children. The youngest child, Maria, fell dangerously ill. After several sleepless nights, their mother laid the child beside her on the bed and fell asleep. And the boy, then still Timothy, was sitting at the window.

“I was seven years old. Suddenly I saw an angel with Manka in his hands and I shouted: ‘Mamo! Mamo! [Footnote 5] Manka was taken, Manka was taken!’ My mother woke up: ‘What are you shouting about?’ ‘Manko was taken!’ ‘Who took her?’ And she rushed to look at the sick child. ‘An angel took her. I saw it.’ Mother took up Maria but she was already dead.

[Footnote 5 (of translator): This is the vocative form of Mama.]

Archimandrite Tikhon told me that he had seen a white angel with wings.

Homily on St. John (Maximovich) – Part II

The second, and final, part of a homily on St. John (Maximovich) by Bishop Basil (Rodzianko). (Follows part I.)

Our next meeting was already after the war. I was, actually, in a Serbian parish; not one of my parishioners left at all because that was their homeland, it was their village and they lived there. For them, paradoxically, the arrival of the Soviet Army (at that time it was still called the Red Army) was liberation and truly was liberation from those who conquered them, the Germans who occupied their land and did unbelievable crimes. Well, how could a pastor leave such a flock? Of course the conditions were different for the White Russian emigres and for those simple Serbian peasants. But if I was the pastor of that flock then I had to stay with it. And I remember how I read the Gospel just in that place where it says But he that is an hireling…seeth the wolf coming, and leaveth the sheep…and scattereth the sheep. …the good shepherd giveth his life for the sheep (John 10: 12, 11).

For me it was a very pointed question. I knew well that the Serbian Church had already established eucharistic communion, that is, communion in liturgical service and in Holy Communion, with the Russian Orthodox Church and as soon as complete liberation came there would be established complete communion with the Moscow Patriarchate. But all my family and all of that White emigration, as is well known, was in the Russian Church Abroad. By request of the Serbian Church I was ordained into the priesthood by Metropolitan Anastassy who was the head of the Russian Church Abroad. And although I immediately went to a Serbian parish, nevertheless, ordination is ordination and I felt, in that sense, that I was mysteriously, in the very depths of the mystery of the priesthood, connected to the Church in which were my parents, my brothers and sisters, and all my family. Therefore, here was, of course, an issue for me because I knew what the theory was of those of the Church Abroad in relation to the Moscow Patriarchate after the declaration of Metropolitan Sergei on loyalty to the Soviet power. This was all, of course, on a political foundation but, nevertheless, there was something spiritual in it also. And, therefore, this question was very pointed for me: I knew that, remaining with my flock, which was directly according to the command of Christ in the Gospel, I was, by that fact, actually going from communion with the Church Abroad into direct communion with the Russian Patriarchal Church, the Moscow Patriarchate. When I decided that question for myself, I understood that it was a fundamental issue about the fact that the Divine Grace of the Eucharist, that is, Holy Communion, is higher than Church jurisdictions, that is, being subject to this or that Synod, Council, or bishop. And, having stood on that path, I did not step off it at any time because the Church was higher for me than earthly paths. The Divine nature of the Church, expressed in the hierarchy and in the Mysteries, was higher for me than the human nature of the Church, which can sometimes be mistaken.

I thought that I would just remain forever cut off from my parents, behind the Iron Curtain, and never see them again. But then I suddenly travelled to Paris, after they let me out of a Yugoslavian communist prison and, you could say, “advised” me to leave Yugoslavia (this was after Tito had argued with Stalin), and from the Paris train station went where? To the Russian Church Abroad where I was asked to serve. And the first thing that I said after our first meeting and mutual tears, I said directly and openly to Vladyka John that I cannot, according to my conscience, throw stones, as many in the emigration did, into the Russian Orthodox Church, its Patriarch, and hierarchs. Do you know what he said to me? He said, “Everyday during Proskomedia I commemorate Patriarch Alexey. He’s Patriarch. And our prayers, all the same, remain. Owing to circumstances we ended up separated but liturgically we are one. The Russian Church, as with the whole Orthodox Church, is eucharistically united and we are with Her and in Her. Administratively, for the sake of our flock and well-known principles, we have had to act in that way but that in no way breaks our mystical unity of the whole Church. Therefore, being a Serbian cleric, you can serve where you want, of course, in canonical Churches, so come and serve with me.” And such, according to his holiness and his truly blessed vision, the unforgettable Vladyka John (Maximovich) treated me.

We returned to Paris from London where we had traveled for two months in the summer to meet with my sister who lived there at the time, as well as many relatives and friends. And my matushka, my now deceased wife, fell ill. Something unclear happened, she had a terrible pain in her hip, she was not able to walk, she was not able to move, and we barely brought her there, to the school, where we lived in Versailles and immediately called a French doctor. The French doctor looked her over for a long time, shook his head, took me to the side, and said, “You’re going to have to get used to the idea that she will not be able to walk anymore. You will have to buy her a special chair on wheels. And this is for the rest of her life. But, in any case, we’ll send her to the hospital for a full and complete exam.” Well, can you imagine, after all the trials, which we had already had, after my being in prison, after all the difficulties that my deceased wife had, can you imagine that?

Vladyka John at that time was away. When he arrived and found out about it, he immediately called me and said, “Don’t worry. I’ll come tomorrow and commune her. Then you can take her to the hospital.” He served liturgy alone; I was with my wife at the time. After liturgy (this was the school-house church), completely vested, came with the chalice. With the chalice, from liturgy he came, just so. He stopped at the doors and says, “Maria, get up! Come and commune.” And she suddenly stood and went. He asks, “Does it hurt?” “No.” “Well, now commune.” “You’ve communed? Now go and lie down again.” She laid down. It was as if in a dream. He left to consume the Holy Gifts back in the church and I remained with her. She says to me, “The pain has left. I don’t feel anything.” But, nevertheless, in the afternoon the ambulance came and took her to the hospital. She was there for a few days and then they sent her back with a note from the doctor: “Why did you sent her to us? She is completely healthy and has nothing at all.” What it was, how it was, only God knows. I’m only saying that it was. [The preceding is a slightly longer version of the miracle about which Felix Culpa recently posted.]

After that, we stayed for a little more time with Vladyka John there in that school, with those children, in that church. I served there with Vladyka and it was an unforgettable time. And at the time when we traveled to London to meet with relatives I also met there with, we’ll say, one of the great fruits of the Church, Serbian Bishop Nikolaj Velimirovic. I could also say a lot about him but at present I’ll just say that we met with him and he just gave me an obedience: “come here to London, we need a Serbian priest and you are one, although you’re Russian you’re also Serbian; you know Serbian, so come.” We had been acquainted with him already for a long time in Yugoslavia. And, well, I said that to Vladyka John (he revered Vladyka Nikolaj very much, knew him closely, and served in his eparchy in Yugoslavia). And Nikolaj about him, about Vladyka John said, “Here walks on the earth a living saint.” Well, those two saints, so to say, collaborated, met, and both decided that I needed to be in the London Serbian Church and I went there. And I remember how we departed. How Vladyka John stood and saw how we left in a taxi and he made the sign of the cross with both hands, non-stop, until we had gotten to the end of the road. Such is how I see him now with his tender smile, with his astounding glance, child-like, loving, and fatherly, and blessing us on our new path.

After some time in London suddenly there was a phone call. Vladyka John was calling, “I’m here, in London, come and serve with me!” And I straight away went. At that time he was the head of all the Church Abroad parishes in Western Europe, including London, while I at that time had met and formed a good friendship with my new spiritual father, Vladyka Anthony of Sourozh, who is even now in London. I served permanently with him. And there, of course, (it was a Patriarchal Church) we commemorated Patriarch Alexey. That in no way hindered Vladyka John from inviting me to serve in London in the opposite, so to say, Church. My friend and spiritual father did not prohibit this. Vladyka John even rejoiced in it, and Vladyka Anthony did as well. So, through me, a sinner, at that time, there was complete peace and love between both Churches, which officially were in discord. The saints sometimes perform just such type of miracles.

The next meeting happened there, in that very apartment in London, when he appeared to me after his death and returned me, in the full sense of the words, to the liturgical path. As there were trials and temptations at that moment and he knew it, he had to, you could even say, coarsely wake me up, jab me under the rib and say, “Go and serve the liturgy!” And I went and served. Well, Ye shall know them by their fruits (Matt. 7:16).

Let the bells peal

Act of Canonical Communion

We, the humble Alexy II, by God’s mercy Patriarch of Moscow and All Russia, jointly with the Eminent Members of the Holy Synod of the Russian Orthodox Church of the Moscow Patriarchate, having gathered at a meeting of the Holy Synod (date) in the God-preserved city of Moscow; and the humble Laurus, Metropolitan of Eastern America and New York, First Hierarch of the Russian Orthodox Church Outside of Russia, jointly with the Eminent Bishops, members of the Synod of Bishops of the Russian Orthodox Church Outside of Russia, having gathered (time, place);

Being guided by the effort towards reestablishing blessed peace, Divinely-decreed love, and brotherly unity in the common work in the harvest-fields of God within the Fullness of the Russian Orthodox Church and her faithful in the Fatherland and abroad, taking into consideration the ecclesiastical life of the Russian diaspora outside the canonical borders of the Moscow Patriarchate, as dictated by history;

Taking into account that the Russian Orthodox Church Outside of Russia performs its service on the territories of many nations;

By this Act declare:

1. That the Russian Orthodox Church Outside of Russia, conducting its salvific service in the dioceses, parishes, monasteries, brotherhoods, and other ecclesiastical bodies that were formed through history, remains an indissoluble part of the Local Russian Orthodox Church.

2. That the Russian Orthodox Church Outside of Russia is independent in pastoral, educational, administrative, management, property, and civil matters, existing at the same time in canonical unity with the Fullness of the Russian Orthodox Church.

3. The supreme ecclesiastical, legislative, administrative, judicial and controlling authority in the Russian Orthodox Church Outside of Russia is her Council of Bishops, convened by her Primate (First Hierarch), in accordance with the Regulations [Polozheniye] of the Russian Orthodox Church Outside of Russia.

4. The First Hierarch of the Russian Orthodox Church Outside of Russia is elected by her Council of Bishops. This election is confirmed, in accordance with the norms of Canon Law, by the Patriarch of Moscow and All Russia and the Holy Synod of the Russian Orthodox Church.

5. The name of the Primate of the Russian Orthodox Church and the name of the First Hierarch of the Russian Orthodox Church Outside of Russia are commemorated during divine services in all churches of the Russian Orthodox Church Outside of Russia before the name of the ruling bishop in the prescribed order.

6. Decisions on the establishment or liquidation of dioceses of the Russian Orthodox Church Outside of Russia are made by her Council of Bishops in agreement with the Patriarch of Moscow and All Russia and the Holy Synod of the Russian Orthodox Church.

7. The bishops of the Russian Orthodox Church Outside of Russia are elected by her Council of Bishops or, in cases foreseen by the Regulations of the Russian Orthodox Church Outside of Russia, by the Synod of Bishops. Such elections are confirmed in accordance with canonical norms by the Patriarch of Moscow and All Russia and the Holy Synod of the Russian Orthodox Church.

8. The bishops of the Russian Orthodox Church Outside of Russia are members of the Local Council [Pomestny Sobor] and Council of Bishops [Arkhiereiskij Sobor] of the Russian Orthodox Church and also participate in the meetings of the Holy Synod in the prescribed order. Representatives of the clergy and laity of the Russian Orthodox Church Outside of Russia participate in the Local Council of the Russian Orthodox Church in the established manner.

9. The supreme instances of ecclesiastical authority for the Russian Orthodox Church Outside of Russia are the Local Council and the Council of Bishops of the Russian Orthodox Church.

10. Decisions of the Holy Synod of the Russian Orthodox Church extend to the Russian Orthodox Church Outside of Russia with consideration of the particularities described by the present Act, by the Regulations of the Russian Orthodox Church Outside of Russia and by the legislation of the nations in which she performs her ministry.

11. Appeals on decisions of the supreme ecclesiastical court of the Russian Orthodox Church Outside of Russia are directed to the Patriarch of Moscow and All Russia.

12. Amendments to the Regulations of the Russian Orthodox Church Outside of Russia by her supreme legislative authority are subject to the confirmation of the Patriarch of Moscow and All Russia and the Holy Synod of the Russian Orthodox Church in such case as these changes bear a canonical character.

13. The Russian Orthodox Church Outside of Russia receives her holy myrrh from the Patriarch of Moscow and All Russia.

By this Act, canonical communion within the Local Russian Orthodox Church is hereby restored.

Acts issued previously which preclude the fullness of canonical communion are hereby deemed invalid or obsolete.

The reestablishment of canonical communion will serve, God willing, towards the strengthening of the unity of the Church of Christ, of her witness in the contemporary world, promoting the fulfillment of the will of the Lord to “gather together in one the children of God that were scattered abroad” (John 11:52).

Let us bring thanks to All-Merciful God, Who through His omnipotent hand directed us to the path of healing the wounds of division and led us to the desired unity of the Russian Church in the homeland and abroad, to the glory of His Holy Name and to the good of His Holy Church and Her faithful flock. Through the prayers of the Holy New Martyrs and Confessors of Russia, may the Lord grant His blessing to the One Russian Church and Her flock both in the fatherland and in the diaspora.