Written by Vladimir Moss



     On February 21, 1917, just before the February revolution, a 14-year-old Kievan novice, Olga Zosimovna Boiko, fell into a deep trance lasting for forty days during which many mysteries were revealed to her. She saw the following: “In blinding light on an indescribably wonderful throne sat the Saviour, and next to Him on His right hand – our sovereign, surrounded by angels. His Majesty was in full royal regalia: a radiant white robe, a crown, with a sceptre in his hand. And I heard the martyrs talking amongst themselves, rejoicing that the last times had come and that their number would be increased. They said that they would be tormented for the name of Christ and for refusing to accept the seal [of the Antichrist], and that the churches and monasteries would soon be destroyed, and those living in the monasteries would be driven out, and that not only the clergy and monastics would be tortured, but also all those who did not want to receive ‘the seal’ and would stand for the name of Christ, for the Faith and the Church.”[1] 

     So the coming age was to be an apocalyptic struggle against the Antichrist, an age of martyrdom for Christ’s sake – and the Tsar would be among the martyrs.

     More was revealed a few weeks later, on March 2, the very day of the Tsar’s abdication, when the Mother of God appeared to the peasant woman Eudocia Adrianovna and said to her: “Go to the village of Kolomenskoye; there you will find a big, black icon. Take it and make it beautiful, and let people pray in front of it.” Eudocia found the icon at 3 o’clock, the precise hour of the abdication. Miraculously it renewed itself, and showed itself to be the “Reigning” icon of the Mother of God, the same that had led the Russian armies into war with Napoleon. On it she was depicted sitting on a royal throne dressed in a dark red robe and bearing the orb and sceptre of the Orthodox Tsars, as if to show that the sceptre of rule of the Russian land had passed from earthly rulers to the Queen of Heaven…[2]

     So the Orthodox Autocracy, as symbolized by the orb and sceptre, had not been destroyed, but was being held “in safe keeping”, as it were, by the Queen of Heaven, until the earth should again be counted worthy of it…[3]

     A third vision was given in this year to Metropolitan Makary (Parvitsky) of Moscow, who alone in the Church's hierarchy had refused to accept the Provisional Government and was removed in March, 1917: "I saw a field. The Saviour was walking along a path. I went after Him, crying,

     "'Lord, I am following you!'

     "Finally we approached an immense arch adorned with stars. At the threshold of the arch the Saviour turned to me and said again:

     "'Follow me!'

     And He went into a wondrous garden, and I remained at the threshold and awoke. Soon I fell asleep again and saw myself standing in the same arch, and with the Saviour stood Tsar Nicholas. The Saviour said to the Tsar:

     "'You see in My hands two cups: one which is bitter for your people and the other sweet for you. 

     "The Tsar fell to his knees and for a long time begged the Lord to allow him to drink the bitter cup together with his people. The Lord did not agree for a long time, but the Tsar begged importunately. Then the Saviour drew out of the bitter cup a large glowing coal and laid it in the palm of the Tsar's hand. The Tsar began to move the coal from hand to hand and at the same time his body began to grow light, until it had become completely bright, like some radiant spirit. At this I again woke up.

     “Falling asleep yet again, I saw an immense field covered with flowers. In the middle of the field stood the Tsar, surrounded by a multitude of people, and with his hands he was distributing manna to them. An invisible voice said at this moment:

     "'The Tsar has taken the guilt of the Russian people upon himself, and the Russian people is forgiven.'" 

     But how could the Russian people could be forgiven through the Tsar? A.Ya. Yakovitsky has expressed the following interpretation. The aim of the Provisional Government was to have elections to the Constituent Assembly, which would finally have rejected the monarchical principle. But this would also have brought the anathema of the Zemsky Sobor of 1613 upon the whole of Russia, because the anathema invoked a curse on the Russian land if it ever rejected Tsar Michael Romanov and his descendants. Now according to Yakovitsky, the vision of Metropolitan Makary demonstrates that through his martyric patience the Tsar obtained from the Lord that the Constituent Assembly should not come to pass (it was dissolved by the Bolsheviks in January, 1918). Moreover, his distributing manna to the people is a symbol of the distribution of the Holy Gifts of the Eucharist. So the Church hierarchy, while it wavered in its loyalty in 1917, did not finally reject monarchism, and so did not come under anathema and was able to continue feeding the people spiritually. By taking upon himself the sin of the removal of the autocracy, the Tsar saved and redeemed his people.

     However, for their betrayal of the Tsar, the people still had to suffer… Returning to the Reigning icon, Yakovitsky writes: “Through innumerable sufferings, blood and tears, and after repentance, the Russian people will be forgiven and Royal power, preserved by the Queen of Heaven herself, will undoubtedly be returned to Russia. Otherwise, why should the Most Holy Mother of God have preserved this Power?”[4] “With this it is impossible to disagree. The sin committed can be purified only by blood. But so that the very possibility of redemption should arise, some other people had to receive power over the people that had sinned, as Nebuchadnezzar received this power over the Jewish people (as witnessed by the Prophet Jeremiah), or Baty over the Russian people (the first to speak of this after the destruction was the council of bishops of the Kiev metropolia)… Otherwise, the sufferings caused by fraternal blood-letting would only deepen the wrath of God…”[5]

     So redemption could be given to the Russian people only if they expiated their sin through the sufferings of martyrdom and repentance, and provided that they did not reject the Orthodox Autocracy in principle. The Tsar laid the foundation to this redemption by his petition before the throne of the Almighty. The New Martyrs built on this foundation through their martyric sufferings.

     And yet redemption, as revealed in the restoration of the Orthodox Autocracy, has not yet come. And that because the third element – the repentance of the whole people – has not yet taken place.

     In the same fateful year of 1917 Elder Nectarius of Optina prophesied: "Now his Majesty is not his own man, he is suffering such humiliation for his mistakes. 1918 will be still worse. His Majesty and all his family will be killed, tortured. One pious girl had a vision: Jesus Christ was sitting on a throne, while around Him were the twelve apostles, and terrible torments and groans resounded from the earth. And the Apostle Peter asked Christ:

     "'O Lord, when will these torments cease?'

     "And Jesus Christ replied: 'I give them until 1922. If the people do not repent, do not come to their senses, then they will all perish in this way.'

     "Then before the throne of God there stood our Tsar wearing the crown of a great-martyr. Yes, this tsar will be a great-martyr. Recently, he has redeemed his life, and if people do not turn to God, then not only Russia, but the whole of Europe will collapse..." [6]

     Within twenty years, the whole of Europe had collapsed, as a result of the Second World War, the greatest war in human history.    


     Having described three true, God-given visions of 1917, it will not be out of place to mention a false, satanic vision that was nevertheless to play an important role in Church life later in the century.

 In 1917, on the thirteenth day of the month of May, and for six months thereafter the Virgin Mary supposedly appeared to three shepherd girls in Fatima, Portugal. The girls were entrusted with “three secrets”, the second of which is the most important. This supposedly revealed that, in order to avoid terrible calamities in the world and the persecution of the Catholic Church, the Virgin will ask for the consecration of Russia to her Immaculate Heart. If her request is granted, Russia will be converted, and there will be peace. If not, then she [Russia] will spread her errors throughout the world, causing wars and persecution of the Church. “The good will be martyred, the Holy Father will have much to suffer, various nations will be annihilated. In the end, my Immaculate Heart will triumph. The Holy Father will consecrate Russia to me, and she shall be converted, and a period of peace will be granted to the world.”

 Now from the point of view of the Orthodox Saints and Holy Fathers, these visions and revelations are clear examples of demonic deception and not to be trusted. In May, 1917 it was not difficult to see that Russia was descending into chaos, and the devil used the opportunity to try and persuade people that the chaos could be averted only through the submission of Russia to his tool, the Catholic Church. Not surprisingly, the Vatican seized on these “revelations” and in 1930 pronounced them worthy of trust; and every Pope since then has been committed to belief in the Fatima phenomenon.

 The present leadership of the Moscow Patriarchate, by its desperate attempts to unite with the Pope, thereby making possible the Vatican’s centuries-old dream, supported by false prophecies, of conquering Russia, has become perhaps the main obstacle to the redemption of Russia through the restoration of the Orthodox Autocracy.


April 17/30, 2020.


[1] Letter of Sergius Nilus, 6 August, 1917; in V. Gubanov, Tsar’ Nikolai II-ij i Novie Mucheniki (Tsar Nicholas II and the New Martyrs), St. Petersburg, 2000, p. 121.

[2] It is also said that during the siege of the Moscow Kremlin in October, 1917, the Mother of God ordered the “Reigning” icon to be taken in procession seven times round the Kremlin, and then it would be saved. However, it was taken round only once… (Monk Epiphany (Chernov), Tserkov’ Katakombnaia na Zemle Rossijskoj (The Catacomb Church in the Russian Land), Old Woking, 1980 (MS), http://www.vs-radoste.narod.ru/photoalbum09.html)

[3] However, both the facts about the appearance of the icon and its theological interpretation are disputed. See M. Babkin, “2 (15) marta 1917 g.: iavlenie ikony ‘Derzhavnoj’ i otrechenie ot prestola imperatora Nikolaia II” (March 2/15, 1917: the appearance of the “Reigning’ icon and Emperor Nicholas II’s abdication from the throne), Posev, March, 2009, pp. 21-24.

[4] Yakovitsky, in S. Fomin (ed.), Rossia pered Vtorym Prishestviem (Russian before the Second Coming), Moscow, 2003, p. 235.

[5] Yakovitsky, “Sergianstvo: mif ili real’nost’”, Vernost’ (Fidelity), N 100, January, 2008.

[6] I. Kontsevich, Optina Pustyn’ i ee Vremia (Optina Desert and its Time), Jordanville, N.Y.: Holy Trinity Monastery, 1977.

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