How the Orthodox Church treats Grigory Rasputin. Modern Church Views on Rasputin

It would seem that almost everything has already been written about Grigory Rasputin. Both from negative positions and from positive. But now, quite recently, I. V. Evsin's book "GRIGORY RASPUTIN: insights, prophecies, miracles" was published. This book contains materials still unknown in Rasputin studies. For those who wish to familiarize themselves with these materials, we inform you that the book "GRIGORY RASPUTIN: insights, prophecies, miracles" can be purchased at the Zerna online store

On our own page today we are posting the author's preface, which will undoubtedly be of interest to everyone who treats Rasputin both positively and negatively ...

GOD'S SIGNS

My work on the study of the life of Grigory Efimovich Rasputin began in 1996, after the historian Oleg Platonov, now president of the Academy of Russian Civilization, published the documentary book The Life and Death of Grigory Rasputin. She completely turned my views on Rasputin studies. Then I was simply amazed at how much the Friend of the Royal Family was slandered. And he could not help but make his small contribution to the cleansing of his bright name from slanderous dirt. That is why I wrote my first study about Grigory Efimovich, which I called "The Slandered Elder".
However, before starting work, I asked for blessings from my spiritual mentor, the ever-memorable elder Archimandrite Abel (Makedonov). Then he told me the following:
- I know little about Rasputin. And that's more bad than good. Therefore, I cannot give blessings. But here's what I advise... Go to the Vladimir region, to the village of Velikodvorye, to the grave of Archpriest Peter Cheltsov. He was a monarchist. And most importantly, a perspicacious, spirit-bearing elder. Worked miracles with prayers. Pray at his grave, ask for enlightenment. I think that through him the Lord will help you.

I went to the indicated address, found the grave of Father Peter, now glorified as the Holy New Martyrs and Confessors of Russia. She was in the cemetery near the Pyatnitsky Church. I prayed at the grave and decided to order a memorial service for Father Peter. I found the rector of the temple, the ever-memorable Archpriest Anatoly Yakovin. He inquired about the reason for my visit. I told. You should have seen how the face of Father Anatoly brightened up! “But I have been waiting, waiting for a long time for someone to start writing a good book about Elder Gregory,” he said excitedly.

His words became God's sign to me. Archpriest Anatoly Yakovin is an amazing personality in the history of the emergence of monarchism in Soviet Russia, in the USSR. Being the rector of the Pyatnitsky Church, he gathered with him the admirers of the Tsar-martyr Nicholas II, whose name at that time was just as stained with slander as the name of his Friend Grigory Rasputin. At that time, no one even thought about the glorification of the Tsar, such a negative opinion was formed about him among the people thanks to Soviet propaganda. So, Father Anatoly told his spiritual children that the time would come and Tsar Nicholas II would be glorified as a saint. I can’t say for sure, but with all due respect to the priest, hardly anyone believed his words. I also did not believe in the glorification of the Tsar. However, under the influence of Oleg Platonov's book, I developed an extremely respectful attitude towards him.

LETTER OF THE OLD KYRIL / PAVLOV /

Upon arrival in Ryazan, I told Archimandrite Abel about my trip. He advised me to continue to come to pray at the grave of Father Pyotr Cheltsov, if possible.
- And also, Igorek, - said father Abel, - take a train around the monasteries. Go to Zadonsk, to Diveevo, to Sanaksary. Pray to the saints of God: Father Seraphim, Saint Tikhon, fall down to their relics, ask for help. I began to fulfill this obedience. Arrived in Zadonsk, in St. Tikhon's monastery. Lived there. Prayed, took communion. And somehow, after the evening service before the icon of St. Tikhon, he fell on his knees and began to ask for his admonition. When I got up, I saw that a monk was praying next to me. I was about to leave, but he suddenly asked quietly:
- You mentioned Grigory Rasputin just now?
- Yes, father, about him.
- And why?
I want to write a book about him.
- And who do you think Rasputin is?
- For the old man, father ... For the slandered old man.
- Well... Then, let's pray together again for the Lord to help you.
This was the second sign of God… Long and hard we prayed with the monk, kneeling before the icon of St. Tikhon. I left the monastery strengthened and enlightened. But ... upon arrival at the place of residence, in Ryazan, he was not honored to work on the book. Either one or the other...

And my conscience, in the words of the elder Gregory, “thumps with a hammer”, does not give rest. Then I decided to go to Diveevo, bow to Father Seraphim, ask him to give me the strength and will to fulfill my plan. He came, prayed, took communion, lived. And there, from the organizer of the pilgrimage from Ryazan to Diveevo, the ever-memorable Anatoly Bekhtin, I learned about the prophecy of Father Seraphim, who said that ""There will be a king who will glorify me ... and the Lord will magnify the king." As you know, the glorification of St. Seraphim of Sarov took place on the personal instructions of Tsar Nicholas II, who, in response to the objections of the Holy Synod, personally gave the instruction: "Immediately glorify."

Bekhtin's story was for me the third sign of God. It was then that I believed in the future glorification of the Tsar-Martyr and the complete rehabilitation of his Friend Grigory Rasputin.
Upon arrival in Ryazan, I told Archimandrite Abel about this incident.
“Well, Igor, it remains for you to visit Sanaksary,” said Father Abel.
On the first occasion, I went to Sanaksary, to the Nativity of the Theotokos Monastery. I confessed to the monastery confessor, whom I saw for the first time. He said that I wanted to write a book about Rasputin, but I could not find the time for this. Oh, how sternly he looked at me then!
- Write without delay! he punished. - Write, and the Lord will give you time! Rasputin is a man of God, a prayer book for the Tsar, a sufferer for Russia.
This was the fourth sign of God. And how many of them there were later, and do not count. However, I want to talk about two of them.
When, with the blessing of the elder, shegumen Jerome (Verendyakin), my book “The Slandered Elder” was published, great temptations began to overtake me. Yes, such that my wife Irina was alarmed and decided that everything was due to the fact that I wrote this book. And then my missus wrote a letter. I asked him how he felt about Grigory Rasputin. Archimandrite Kirill sent a reply in which he wrote that he had a positive attitude towards him. Only after that my wife calmed down.

Fragment of a letter from Archimandrite Cyril (Pavlov) I.I. Evsina. Trinity-Sergius Lavra - Ryazan, 2002

And I myself really wanted to know the opinion of the elder Nikolai (Guryanov). I was going to visit him on Zalit Island. He was going, he was going, and he was going. Father Nicholas died. So I never met him. However, we still had a spiritual meeting. One of Elder Nikolai's admirers told me that he had received my book The Slandered Elder as a gift from him. As it turned out, the priest bought a part of the circulation of this book and gave it to pilgrims to Zalit Island.

So, three elders - Jerome (Verendyakin) and Nikolai (Guryanov) - revered Grigory Rasputin as a righteous man. But an amazing thing: of those who revere these elders, there are many who have a negative attitude towards Rasputin. Does this mean that they do not take into account the opinion of spirit-bearing elders? Do they not believe in the foresight of the above-named elders? Do they put their opinion above theirs?

DIFFERENT OPINIONS

It turns out that the anti-Rasputinites do not believe the elders. Who do they believe? Jew Aron Simanovich with Sergei Trufanov, who renounced the Lord? Pervert Felix Yusupov with satanist Zhukovskaya? To the traitor of the monarchy, Purishkevich and others like him... their name is legion. Modern pseudo-historian Radzinsky? But why not believe the modern conscientious researcher of Rasputin's life, Doctor of Historical Sciences Alexander Bokhanov? Why not believe Doctor of Philology Tatyana Mironova, who is an archival specialist? Do not believe Oleg Platonov, who worked in the declassified archives of the USSR State Security Committee and in practically inaccessible foreign archives? And how many theologians, hierarchs and priests, studying the life of Rasputin, came to the conclusion that he was slandered! For example, Metropolitan Vikenty of Tashkent, Archbishop Ambrose (Shchurov), the ever-memorable Archimandrite Georgy (Tertyshnikov) and Priest Dimitry Dudko, who suffered for his faith in Soviet prisons, Archpriest Valentin Asmus, Archpriest Artemy Vladimirov, monk of Optina Hermitage, famous spiritual writer Lazar (Afanasiev), and many others. other priests, monks and clerics.

Of course, there are opposing opinions among some authoritative priests of the Russian Orthodox Church, and most importantly, the opinion of the ever-memorable Patriarch Alexy II. However, here it is necessary to take into account the fact that the opinion of His Holiness was formed at a time when, apart from the book of Oleg Platonov, there were no deep historical studies of the life of Grigory Rasputin yet. And yet, the Commission of the Russian Orthodox Church for the canonization of the Royal Family, studying the question of whether Grigory Efimovich is an obstacle to its glorification, was struck by the collected materials. According to the memoirs of Archpriest Valentin Asmus, one of the members of the commission, when considering a report on Grigory Efimovich, said: “It seems that we are engaged in the canonization of Rasputin!” Even the chairman of the commission, Metropolitan Yuvenaly (Poyarkov), having familiarized himself with the materials collected by Archimandrite Georgy (Tertyshnikov), remarked: “Judging by your materials, Rasputin should be glorified.”

And here's what is strange: in the final, official report of the commission, evidence of the righteousness of Grigory Rasputin somehow mysteriously disappeared ... And, on the contrary, far from indisputable facts are presented that show him from a negative side. Of course, this report contributed to the formation of a negative opinion in Patriarch Alexy II about the personality of Grigory Rasputin. Probably, some other factors contributed to this.

By and large, it is not possible to answer the question why His Holiness had a negative attitude towards Rasputin. After all, he did not cite any historical and documentary arguments in favor of his opinion. Nor did he rely on the judgments of any of the elders. Moreover, speaking of Archimandrite Kirill (Pavlov) and Archpriest Nikolai Guryanov as the pillars of Orthodoxy, for some reason he went against their opinion...

Today's Primate of the Russian Orthodox Church, Patriarch Kirill, expressed himself quite adequately on the topic of controversial historical figures. “If new historical data have emerged, then we need to insist on the historical rehabilitation of this person, we need to organize this process, we need to create a commission of impartial historians, researchers and try to really recreate the true appearance of this person,” His Holiness said in one of his television appearances.

Well, in our time there is a fundamental scientific and historical work by Sergei Fomin “Grigory Rasputin. Investigation". To date, there is no other such strictly documentary study of Rasputin's life. So let's have a scientific discussion about the historical rehabilitation of Rasputin, starting from this work, which analyzes all kinds of historiographic and documentary sources. But so far no one even thinks about holding such a discussion. And this despite the fact that Grigory Rasputin is revered as God's saint by a considerable part of the Orthodox laity, priesthood and monasticism. Today, more and more Orthodox Christians are beginning to consciously understand or intuitively feel that Grigory Efimovich must be revered as a martyr who endured malicious, cruel slander all his life and, in the end, was martyred for the Tsar and for Russia. Read it because through prayers to Elder Gregory, more and more miracles are happening and myrrh-streaming of his images.

Why is there no interest in this on the part of the hierarchy of the Russian Orthodox Church? Why is there no desire in the official circles of the Russian Orthodox Church, if not to glorify, then at least to rehabilitate Grigory Rasputin? It seems that, because today the rehabilitation of Rasputin is mistakenly considered as a political issue, and not a spiritual one.

Historian Oleg Zhigankov in his book “The Miracle Worker with a Staff in His Hand” noted: “I do not have enough optimism to believe that in the near future the attitude towards Rasputin will be generally revised. There is no interest in this among those who should have long passed an acquittal in the case of Rasputin and presented it to the people. There are more than enough materials for an acquittal, but Rasputin's acquittal simultaneously becomes a condemnation of all those who at one time made every effort to slander him. This will mean that the most influential people of the Russian state and the Church, willingly or unwillingly, worked to destroy the country - to destroy itself. Who wants to admit that?

Of course, one can agree with the opinion about the impossibility of ecclesiastical rehabilitation of Rasputin if this rehabilitation is given a political character. Especially in our time, when attacks on the Orthodox Church have taken on a truly satanic scope. However, one should also take into account the fact that the question of Rasputin also has a spiritual meaning...

/TO BE CONTINUED…/

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Asks: Nastya, Kazan

Responsible: website editor

Hello! How does the Orthodox Church feel about Rasputin? And did he really help the Tsesarevich overcome his illness (hemophilia)? After all, I heard that he was not a very good person! Thanks in advance!

Dear Anastasia!

A good question and to understand this, suggesting you read the following.

The royal family and G.E. Rasputin

Application №3
to the report of the Metropolitan of Krutitsy and Kolomna
Yuvenaly, Chairman of the Synodal Commission
for the canonization of saints

The relationship of the royal family to G.E. Rasputin cannot be considered outside the context of the historical, psychological and religious situation that prevailed in Russian society at the beginning of the 20th century; the phenomenon of Rasputin, which many researchers talk about, can hardly be understood outside the historical background of Russia at that time.

No matter how negatively we view the personality of Rasputin himself, we must not forget for a moment that his personality could be fully revealed in the conditions of life in Russian society on the eve of the 1917 catastrophe.

Indeed, the personality of Rasputin is in many ways a typological expression of the spiritual state of a certain part of society at the beginning of the 20th century: “It is no coincidence that in high society they were fond of Rasputin,” writes Metropolitan Veniamin (Fedchenkov) in his memoirs, “there was the appropriate ground for this. And therefore, not in him alone, I even say, not so much in him, but in the general atmosphere, lay the reasons for his enthusiasm for him. And this is typical of the pre-revolutionary stagnation. The tragedy in Rasputin himself was deeper than simple sin. Two principles fought in it, and the lower prevailed over the higher. The process of his conversion that had begun broke down and ended tragically. There was a great personal emotional tragedy. And the second tragedy was in society, in its different layers, ranging from the impoverishment of power in spiritual circles to licentiousness in the rich” (2, 138).

How could it happen that such an odious figure as Rasputin could have a significant influence on the royal family and on the Russian state-political life of his time?

One of the explanations for the Rasputin phenomenon is the so-called "eldership" of Rasputin. Here is what the former comrade of the chief prosecutor of the Holy Synod, Prince N.D., writes about this. Zhevakhov: “When Rasputin appeared on the horizon of St. Petersburg, whom popular rumor called the “old man”, who came from distant Siberia, where he allegedly became famous for his high ascetic life, the society faltered and rushed towards him with an unstoppable stream. He became interested in both the common people and the believing representatives of high society, monks, laity, bishops and members of the State Council, statesmen and public figures, united among themselves as much by a common religious mood as, perhaps, by common moral suffering and hardships.

Rasputin's glory was preceded by many attendant circumstances and, among other things, the fact that Archimandrite Feofan, known throughout Petersburg for the height of spiritual life, supposedly went to Rasputin in Siberia several times and used his spiritual instructions. The appearance of Rasputin in St. Petersburg was preceded by a formidable force. He was considered, if not a saint, then, in any case, a great ascetic. Who created such fame for him and brought him out of Siberia, I do not know, but in the context of subsequent events, the fact that Rasputin had to pave the way to glory with his own efforts is of extreme importance. He was called either an "old man", or a "seer", or a "man of God", but each of these platforms placed him on the same height and fixed the position of a "saint" in the eyes of the St. Petersburg world (5, 203-204, 206).

In fact, having appeared in St. Petersburg, Rasputin, who until recently had spent his life in a riot and drunken revelry - at least his fellow villagers testify to this - already had the reputation of an "old man" and a "seer." In all likelihood, in 1903 he met the rector of the St. Petersburg Theological Academy, Bishop Sergius (Stragorodsky), who introduces Rasputin to the inspector of the Academy, Archimandrite Feofan (Bystrov) and Bishop Germogen (Dolganov). Rasputin made a particularly favorable impression on Archimandrite Feofan, the confessor of the royal family, who felt deep sympathy for this Siberian peasant preacher and saw in "Elder Gregory" the bearer of a new and true power of faith. Through the mediation of Grand Duke Peter Nikolayevich and his wife Milica Nikolaevna, on November 1, 1905, a fatal acquaintance with the royal family took place, as we read in the diary of Emperor Nicholas II: “We drank tea with Milica Nikolaevna and Stana. We met a man of God - Grigory from the Tobolsk province ”(3, 287).

The first two years after they met, Rasputin did not become for the royal family that “dear Gregory”, for whom their souls were open. They happily met and listened to other "God's people." So, the Emperor wrote in his diary on January 14, 1906: “At 4 o’clock, the man of God Dimitri from Kozelsk near Optina Pustyn came to us. He brought an image painted according to a vision he had recently had. I talked with him for about an hour and a half" (3, 298).

Until the end of 1907, the meetings of the imperial family with "Elder Gregory" were random and rather rare. Meanwhile, the rumor about the “Siberian elder” also increased, but as his fame grew, the unpleasant facts of his immoral behavior became public knowledge. Perhaps they would have remained facts of Rasputin's biography and, at best, would have entered the history of St. Petersburg society as a curiosity, if they had not coincided with the beginning of the period of systematic meetings between Rasputin and the royal family. In these regular meetings, held in the Tsarskoye Selo house of A.A. Vyrubova, the royal children also took part. Rumors spread that Rasputin belonged to the Khlysty sect. In 1908, by order of the Emperor, the Tobolsk Ecclesiastical Consistory conducted an investigation into Rasputin's belonging to the Khlysty. In the conclusion of the investigation, it was noted that “upon a careful examination of the investigative case, it is impossible not to see that we have before us a group of people who have united in a special society with a peculiar religious and moral worldview and a way of life that is different from the Orthodox ... The very way of life of the followers of Gregory the New and the personality he himself seems to be close ... to Khlystism, but there are no firm principles on the basis of which it could be argued that we are dealing with Khlystism here, in the case management examined by the investigation, ”therefore, the investigation was sent for additional investigation, which, according to unidentified reasons, it was never completed. However, in recently published memoirs about Rasputin, V.A. Zhukovskaya again raises the question of Rasputin's belonging to an extreme form of Khlystism. These memoirs provide evidence (of Rasputin's phraseology and his erotic zeal) about the belonging of the "old man Grigory" to the Khlyst sect (7, 252-317).

What is the solution to the mystery of Rasputin? How could the uncombinable—truly satanic rampage and prayer—combine in him? Obviously, the confrontation between these two principles took place in his soul for years, but in the end, the dark one still prevailed. Here is what Metropolitan Evlogy (Georgievsky) wrote in his memoirs: “A Siberian wanderer who sought God in a feat, and at the same time a dissolute and vicious person, the nature of demonic power, he combined tragedy in his soul and life: zealous religious deeds and terrible upsurges alternated with him falling into the abyss of sin. As long as he was aware of the horror of this tragedy, all was not yet lost; but later came to justifying his falls, and that was the end” (4, 182). An even sharper assessment of the controversial nature of Rasputin was given by the former tutor of the Grand Duke P. Gilliard: “Fate wanted the one who was seen in the halo of a saint to be in reality an unworthy and depraved creature ... the unholy influence of this person was one of the main causes of death those who believed that they would find salvation in him” (6, 40).

So why did Rasputin turn out to be so close to the royal family, why did they believe him so? As noted by A.A. Vyrubova in her testimony to the ChSKVP in 1917, Nikolai and Alexandra Fedorovna “trusted him as Father John of Kronstadt, they believed him terribly; and when they had grief, when, for example, the heir was sick, they turned to him with a request to pray” (1, 109).

It is precisely in this latter that one should see the reason for the "fatal connection" that connected Rasputin with the royal family. It was at the end of 1907 that Rasputin was next to the sick heir, for the first time he helped to improve the health of Alexei Nikolaevich. Rasputin's intervention repeatedly changed the course of the heir's illness for the better - there are quite a few references to this, but there are almost no specific, truly documented data. Someone heard something, someone knew something from someone, but none of the people who left written testimonies saw anything themselves. It is no coincidence that Pierre Gilliard writes about how he repeatedly “had the opportunity to see what an insignificant role Rasputin played in the life of Alexei Nikolayevich,” but, we repeat, there have always been more rumors in this area than reliable facts.

It was the case of the healing of the prince that was the turning point in Alexandra Feodorovna's attitude to Rasputin, to this, in her words, "a man of God." Here is what P. Gilliard, already mentioned by us, writes about Rasputin’s influence on Alexandra Fedorovna through her son’s illness: “The mother grabbed the hope that was given to her, like a drowning man grabs the hand that is extended to him, and she believed in him with all the strength of her soul. For a long time, however, she was convinced that the salvation of Russia and the dynasty would come from the people, and she imagined that this humble peasant was sent by God ... The power of faith did the rest and, thanks to self-hypnosis, which was facilitated by random coincidences, the Empress came to the conclusion that that the fate of her son depends on this man. Rasputin understood the state of mind of this desperate mother, crushed in the struggle and, it seemed, reached the limits of her suffering. He fully mastered what he could learn from this, and with diabolical art he achieved that his life was to some extent connected with the life of the crown prince ”(6, 37-38).

It was the illness of her son that turned out to be the defining moment in relation to Alexandra Fedorovna and Rasputin - he became the hope and support of her family, moreover, she believed that under the protection of this man her family and Russia were not in danger - she knew this for sure, she felt it with all her a heart that "never deceived."

Therefore, for all the ugliness of various rumors and gossip that surrounded Rasputin, Alexandra Fedorovna saw him only from one side. According to the palace commandant V.N. Voeikova, Alexandra Fedorovna looked at Rasputin as "at her man", who played the role of a mentor-comforter in her family - and how can we not understand the suffering mother, whose son is saved from death by this man? She was convinced that Rasputin was a messenger from God, his intercession before the Almighty gave hope for the future...

Alexandra Fedorovna expressed her understanding of the role of Rasputin in letters to her husband. So, in June 1915, she wrote: “Obey our Friend: trust him, the interests of Russia and yours are dear to your heart. God did not send him for nothing, only we should pay more attention to his words - they are not spoken to the wind. How important it is for us to have not only his prayers, but also advice.” In another letter to her husband, she wrote that "that country, the Sovereign of which is directed by a Godly Man, cannot perish." We see how Rasputin gradually turns from an "old man-comforter" into an influential political figure. Being smart and quick-witted, he undoubtedly understood that he could not evade the role of adviser to the “mother of the Russian land”, otherwise he would lose the favor of the royal family. It was in this dramatic confusion of Rasputin's roles that the tragedy of the last reign was found. The Empress assigned a role to the “simple and praying man” that he under no circumstances had the right to play, and even had no opportunity to successfully fulfill it.

All attempts by close relatives, friends, church hierarchs to warn Alexandra Feodorovna against the influence of Rasputin ended in a break, resignation, and complete isolation. In letters to Emperor Nicholas dated June 15, 1915, Alexandra Feodorovna wrote: “Samarin will undoubtedly go against our Friend and will be on the side of those bishops whom we do not like - he is such an ardent and narrow Muscovite” (1, 192). It is well known how the actions against Rasputin of the Hieromartyr Metropolitan Vladimir, the Bishops Hieromartyr Hermogenes and Theophan ended. A complete break occurred with Alexandra Feodorovna and with her sister, the Reverend Martyr Grand Duchess Elizabeth Feodorovna, who, in a letter to the emperor dated March 26, 1910, wrote about Rasputin's stay in spiritual delusion.

The relationship between the Emperor himself and Rasputin was more complicated - he combined admiration for the "old man" with caution and even doubts. So, after the first meeting with Rasputin in 1907, he told Prince Orlov that he had found in Rasputin "a man of pure faith." To M. Rodzianko, Chairman of the State Duma, he characterizes Rasputin as follows: “He is a good, simple Russian man. In moments of doubt and anxiety, I like to talk with him, and after such a conversation, my heart always feels light and calm. But still, the Emperor was worried about Rasputin - after all, he could not help but be disturbed by reports from confidants about his scandalous behavior. The emperor repeatedly tried to get rid of him, but each time he retreated under pressure from the Empress or because of the need for Rasputin's help to heal the heir. Here is what P. Gilliard writes about this: “At first he endured him, not daring to strike a blow at the faith of the Empress, which the Empress had in him and in which she found hope that gave her the opportunity to wait. The emperor was afraid to remove Rasputin, because if Alexei Nikolaevich died, then the Emperor in the eyes of his mother would undoubtedly be the murderer of his child ”(6, 157-158).

Summing up the analysis of the reasons for the influence of G. E. Rasputin on the royal family, in conclusion, I would like to note that the Emperor was unable to resist the will of the Empress, tormented by despair due to her son’s illness and, therefore, under the sinister influence of Rasputin, as the whole family had to pay dearly for it!

Bibliography

1. Bokhanov A. N. Twilight of the Monarchy. M., 1993.

2. Veniamin (Fedchenkov), Metropolitan At the turn of two eras, b/m, 1994.

3. Diaries of Emperor Nicholas II. M., 1991.

4. Evlogii (Georgievsky), Metropolitan The path of my life. M., 1994.

5. Zhevakhov N.D., prince. Memories, volume 1. M., 1993.

6. Gilliard P. Thirteen years at the Russian Court. Paris, b/g.

7. Zhukovskaya V.A. My memories of Grigory Efimovich Rasputin, 1914-1916 // Russian archive. History of the Fatherland in evidence and documents of the 18th - 20th centuries, volumes 2-3. M., 1992, p. 252-317.

Bishops' Council 2008

The answer to this question was read by 8607 visitors

Grigory Efimovich Rasputin (after the father of Vilkin, then Novykh) was supposedly born on January 10, 1870 in the village of Pokrovsky, Tobolsk province. His parents, Yefim and Anna Vilkin, may have originally lived in Saratov. Then the family moved to the village of Pokrovskoye, 80 versts from Tyumen, south of Tobolsk, where the local peasants began to call them New. There their children were born, both Mikhail and Gregory.

He is drawn to the wanderers, the elders, who are called "God's people" - they often pass on their long journeys and through Pokrovskoye, and stay in their hut. He annoys his parents by talking about the fact that God calls him to wander the wide world. In the end, his father blesses him. On his travels, at the age of 19, he meets Praskovya Dubrovina in Alabatsk in a church on a holiday and soon marries her. However, their firstborn soon dies, and this loss shocked Gregory - the Lord betrayed him!

He goes on foot to the Verkhoturevsky Monastery, four hundred kilometers northwest of Pokrovsky. There he studied literacy, the Holy Scriptures and much more from the famous hermit elder Makar in those parts. He tells him a year later that he can only find salvation in wanderings. Gregory becomes a distant wanderer.

Called by the vision of the Virgin Mary in 1893, he and his friend Dmitry Pechorkin went to Greece, to the mountains of Macedonia, to Orthodox monasteries. Returning to Russia, for three years Rasputin got acquainted with the Trinity-Sergius Lavra in Kyiv, Solovki, Valaam, Optina Hermitage, the Nilov Monastery and other holy places and miracles of the Orthodox Church. But every summer he comes to Pokrovskoye, to his wife Praskovya, leads a normal village life there. Children are born: Dmitry in 1895, Matryona in 1898, Varvara in 1900. Then he begins to heal people, to engage in healing - it turns out!

As a result, he gained a reputation as a holy man, but the local priest accused him of organizing orgies. The invited Bishop conducted an investigation, but did not find any violations. During the following wanderings, Rasputin developed the power of a healer through prayers and kneeling at the bedside of the sick.

This is where his fame begins, both loud and bad. He is accused of recreating the whiplash sect, which was banned in the 17th century by Patriarch Nikon. Rasputin's sect is expanding and strengthening. Gregory teaches his flock that the Lord loves only those who, having known sin, are cleansed of it. It suits his temperament. Another thing is coming up. Rasputin prefers to hide quietly and goes on new wanderings. First Kyiv, then Kazan, where one of the 4 spiritual academies of Russia was located. There he impresses with his knowledge, eloquence, the gift of healing and divination; on the other hand, and in Kazan he was not modest - "he rode broads", as they said later.

This was probably known to the clergy of the academy, but then they turn a blind eye to this and advise him to go to the theological academy in St. Petersburg, and give a letter of recommendation personally to Archimandrite Feofan, calling him an old man, convinced and clairvoyant. There is no doubt that all this was in Rasputin. Here is such a thirty-three-year-old old man Grigory arrives in the spring of 1903 in St. Petersburg.

In the capital, he is included in the highest aristocratic circles. On November 14, 1905, he was presented to Nicholas and Alexandra. He does not hesitate to speak to them on "you"; from now on they are for him - Dad and Mom.

Since July 1906, invitations to him from the royal family have become almost regular. On October 15, 1906, Nicholas II received Rasputin in Detskoye Selo, in his Tsarskoye Selo Palace. His wife and children are with him - for the first time, Grigory meets the children.

Here begins a new chapter in the relationship between Rasputin and the royal family. Two-year-old baby Alexei is sick with hemophilia. The disease was incurable. In 1907 he was cured by Rasputin's prayers. And not once. In 1915, after an injury, the prince developed a fever, severe nosebleeds, which no one could stop. They sent for Rasputin. As soon as he entered the room, the bleeding stopped. As a healer and seer, Rasputin gained unlimited influence over the king, queen and their entourage. Then an expression of the extreme disintegration of the ruling elite of Russia appeared - "Rasputinism."

Grigory Rasputin did not doubt his abilities and it is not surprising that he had enemies. The manifestation of such abilities has always been treated with envy. In addition, Rasputin was never a tactful and prudent person. And his intervention in the reign of the Romanovs during the revolutionary hectic era further fueled hatred. In 1914, in Siberia, Rasputin was stabbed for the first time.

Within weeks, Rasputin was close to death. When he came to his senses, he learned that the king had rejected his advice not to go to war. Chaos broke out in Russia.

According to the official version, on December 29, 1916, Grigory Rasputin was killed by a group of Black Hundreds: Prince Felix Yusupov Jr., Grand Duke Dmitry Pavlovich Romanov and State Duma deputy Vladimir Mitrofanovich Purishkevich. In addition to them, lieutenant Alexander Sukhotin and doctor Stanislav Lazavert participated in the conspiracy. All of them were united by hatred for the "dirty, lustful and corrupt man." But what is curious is that it is still not known exactly who killed the elder and as a result of which he died.

Before his death, he wrote a letter in which he assumed that on January 1, 1917 he would not be alive. In the letter, he predicted some future of Russia - if the peasants kill him, Russia will remain a prosperous monarchy, but if the aristocrats (boyars), their hands will be stained with the blood of the victim, there will be no noble people left in Russia, and the tsar, along with his entire family, will die in for two years. And all this came true.

Historian Bernard Pare saw this letter and confirmed its authenticity. Rasputin's death is legendary. Poisoned with cyanide (although no poison was found in his body), then shot, he miraculously escaped through a locked door. They shot him again, hit him with an iron rod and threw him into an ice hole. After, when the body was discovered, it turned out that Rasputin did not die from bullet wounds, he ... choked.

As Yusupov wrote in his memoirs, the murder was planned and carried out solely on his personal initiative. According to him, he was the victim of an obsession: “Whatever I do, no matter who I talk to, one obsessive thought, the thought of ridding Russia of its most dangerous internal enemy, tormented me. Sometimes in the middle of the night I woke up thinking all about the same and could not calm down and fall asleep for a long time.

Rasputin and the Church

In the teachings of "Elder Gregory" his instructive "I" shows through too much. He never denigrated the Church, he spoke with reverence about worship, about communion with the Holy Mysteries, he did not dare anyone from the Church, but on the contrary, he attracted. But in his actions and words, in the very position of a special, unlike any other, "old man", religious self-sufficiency was noticeable.

He needed the Church only as a source of grace-filled energies (in the sacraments), and, for all the sincerity of his humility before God, there was no humility before the Church in Rasputin. He was exhorted, he did not heed. In general, since Gregory becomes a wanderer, there is no visible human church authority over him. Thus, the moral fall of "Elder Gregory" could be God's allowance for the sake of self-denunciation and unhypocritical churching, which did not happen.

The name of Grigory Rasputin is associated with quackery, immoderation and the fall of the royal Romanov dynasty, he was a brilliant mystic and healer.

No matter how Rasputin concealed his affiliation with sectarianism, people in close contact with him, perhaps, unconsciously felt that, in addition to his own dark power, some terrible element lives and acts in him, which attracts him. This element was Khlysty with its drunken-sensual mysticism. Khlystism is all built on sexual principles and combines the crudest materialism of animal passion with faith in higher spiritual revelations.

Among the characteristic features of Khlystism, one cannot but pay attention to the exceptionally hostile (albeit outwardly masked) attitude of "God's people", to which Rasputin was ranked, towards the Orthodox clergy. “According to the whips, the clergy are black vrans, bloodthirsty beasts, evil wolves, godless Jews, evil Pharisees, and even groggy donkeys.”

All questions closely related to church life and appointments not only interested Rasputin, but touched him closely, since in this area he considered himself not only competent, but also, as it were, infallible, thereby regarding insultingly low not only individual "pastors ”, but also the whole synod together.

The extent to which Rasputin reached the level of "maltreatment" of our clergy in his "infallibility" is shown, if only by his cruel reprisals against his former friends-bishops Feofan, Hermogenes and Hieromonk Ilidor, who had treated him kindly, the rape of the nun Xenia, etc. facts.

Apparently, Rasputin found real pleasure in "dirtying", wherever possible, the representatives of our official church. Apparently, this was a specific task for him, included, so to speak, in his personal plans. How else to explain, for example, the fact of Rasputin's undoubted malicious, in a certain sense, non-admission of the autonomy of the theological school in general and, in particular, the St. Petersburg Theological Academy.

How else can one explain Rasputin's opposition to the restoration of the ancient rank of deaconesses in our church, about which all the members of the synod, Metropolitan Vladimir, the abbess Grand Duchess Elizabeth and a number of priests authoritative in the affairs of the church were busy?

The more hated priests could be "annoyed" by the "infallible" Rasputin, the more categorically his decisions were when the opportunity arose. Suffice it to recall at least his role in the question of the desirable for almost all of our clergy, in 1904-1907, the convening of an All-Russian Church Council!

“And it’s good without a cathedral, there is God’s anointed one and it’s enough; God controls his heart, what else do you need a cathedral.

By "God" Rasputin apparently meant himself personally, "controlling" the heart of the "anointed one".

“Why are they now leaving for different religions? - Rasputin asked in his book "My Thoughts and Reflections" and answered: "Because there is no spirit in the temple, and there are many letters - the temple is empty."

So, of course, only a sectarian who despised the ordinary clergy could speak like that.

Only a mockery of the Orthodox Church can explain such "appointments" of Rasputin as the presentation to the miter of the in every possible way compromised priest Vostorgov, announced by John of Kronstadt as a "mazurik", the appointment of Makariy Gnevushin as bishop, the very one whom Moscow merchants accused of criminal offenses, holding in Exarchs of Georgia, the famous bribe taker, the disgraced Bishop of Pskov Alexei, etc.

Especially characteristic of Rasputin's Khlystism was the granting of the bishopric to Barnabas, an almost illiterate gardener.

“Although the bishops will be offended that they shoved a peasant into their midst, academicians, but it’s okay, they don’t give a damn, they will reconcile,” Rasputin explained this appointment to Alexandra Fedorovna.

By the time of the war of 1914-1916, Rasputin had finally mastered the directive of the entire state and church life of Russia. The fact that in the affairs of the church Rasputin became “king and god” for the clergy can be concluded not only from V.K. facts.

In November 1915, the Metropolitan of Kyiv dies, and Rasputin prompts Alexandra Feodorovna to appoint his stubborn opponent, Metropolitan Vladimir of Petrograd, to this city as punishment. And in his place to put "pleasant in all respects", complaisant and quick-witted Bishop Pitirim (Oknov). Nicholas II agrees, and, without even asking for the consent of the prosecutor of the Holy Synod, he appoints Pitirim. It became clear to the society of the capital and the whole of Russia that Rasputin was "twisting" the Church as he pleased.

The attitude of the church towards Rasputin

In the capital in 1903, Rasputin was introduced to the spiritual leader of Orthodoxy, St. John of Kronstadt. The elder made a great impression on Fr. John. He takes communion and confesses Gregory, says: "My son, I felt your presence. You have a spark of true faith!" - and adds, as eyewitnesses said: "See that your name does not affect your future."

Rasputinism and its consequences

The crisis that befell the people, the church and the intelligentsia at the beginning of the 20th century alarmed progressive thought too late.

The all-round crisis found its expression in the terrible and shameful phenomenon of "Rasputinism", when the spiritual and secular authorities finally compromised themselves. The blind people, deprived of guidance, mentors and leadership, easily became the prey of anti-Christian revolutionary propaganda. This, probably, was the "secret" of the Bolsheviks' success: there was no need to conquer or overthrow anything, the country was hopelessly ill. The dark, unconscious, destructive forces lurking in the depths of the masses were set free and directed against the state, the church, and the intelligentsia.

Rasputinism... This is not just a characteristic of the pre-revolutionary era in Russia at the beginning of the 20th century. The man who gave his name to this part of Russian history is still ambiguous. Who is he - the good genius of the royal family or the evil genius of the Russian autocracy? Did he have superhuman powers? If not, how did a drunkard and a lecher almost become a saint?

Of course, Rasputin was a strong sensitive. He really helped the sick Tsarevich Alexei and used other patients. But he used his powers to his advantage.

Rasputin liked to be the center of attention, his nature began to be flattered by popularity. He could not overcome this temptation, and in recent years he gradually became a victim of his pride. It is not difficult to notice the consciousness of his own significance in his own words. Many times, for example, he repeated to the queen: “They will kill me, and they will kill you,” and “I” sounds here first of all.

Since the summer of 1915, the empress, G. E. Rasputin and his entourage have been increasingly interfering in the government of the country. Concerning the nature of Rasputinism, the degree of influence of the "old man" on state affairs, there are different opinions. In any case, the influence of the "dark forces" left a noticeable imprint on the work of the government machine and compromised the government, causing a sharp narrowing of its social base. The intensified struggle at the top, the clashes between Rasputin's henchmen and other members of the government, the inability of certain representatives of the top administration to cope with the most complex problems of state life generated by the war caused a "ministerial leapfrog."

During the two and a half years of the war, 4 people were in the chair of the prime minister, 6 were in the post of minister of internal affairs, 4 were ministers of agriculture, justice and the military. Constant shuffling in the ruling circles disorganized the work of the bureaucratic apparatus. His positions both in the center and in the localities were weakening in the conditions of a global war and the unprecedented problems generated by this war. The authority of the government, which did not want to cooperate with the opposition and at the same time did not dare to shut its mouth, was finally undermined.

As a result, minimally honest officials and ministers were replaced by those who, in order to get a place in the hierarchy closer to the “anointed of God”, did not shy away from pleasing the “holy elder” - in any form. Now people from the government also bowed to him. At the suggestion of Rasputin, the chairman of the Council of the Duma also changes - the Duma members are furious. The last, deadly fight begins on the carpet and under the carpet of the empire. Some of our historians point out that many of Rasputin's advice in this last year of his life on domestic and foreign policy were correct, intelligent, even wise. Probably. But now all this was already useless - both for the country, and for the royal family, and for Rasputin himself.

Modern views of the church on Rasputin

How does the Church feel about the personality of Rasputin? How big is his role in the death of the state, the royal family, the emperor? He appears to the Church as a "micro-antichrist" who caused the fall of Russia and the death of all the people who trusted him - as a prototype of the end of the world, that through him demons entered the world and took possession of millions of souls. Perhaps this madness began in Russia with him - revolution, blood, the rebirth of people, the destruction of temples, the desecration of shrines ...

There is no official formulation of the attitude of the Russian Orthodox Church towards Rasputin, just as there is no official formulation of the attitude of the Church towards the overwhelming majority of historical figures. The question of the role of Rasputin in the "death of the state, the royal family" is a question of a rather historical, but not at all theological and historical nature, therefore, in this case, it is better to turn to historical literature for clarification.

Nevertheless, a pamphlet compiled by I. V. Evsin was recently published in Ryazan, in which the reader is invited to look at Rasputin as a righteous man and even a saint, and to consider any negative word about him as slander. The brochure is called “Slandered Elder” (Ryazan, “Zerna”, 2001). Such a view is far from new. One of his main adherents is the historian O. A. Platonov, whose book about Rasputin “A Life for the Tsar” has already been published in more than one edition. He writes in his book: “Later, both the Bolshevik leaders and their enemies from the opposite camp branded Rasputin with equal fervor, without bothering to prove his guilt. Both of them needed the myth of Rasputin for political and ideological reasons. For the Bolsheviks, he was a symbol of the decay of tsarist Russia, its poverty and depravity, from which they saved it.When it came to the last Russian tsar, they pointed to Rasputin in confirmation of the correctness of their bloody policy, which, according to them, only one could lead the country out of the nightmare of Rasputinism and For political opponents of the Bolsheviks, Rasputin was a scapegoat, the culprit of their fall. They tried to explain their political failure, isolation from the people, the wrong line of conduct and gross mistakes before the revolution with the collapse that followed it, by the influence of dark forces headed by Rasputin.

Moreover, in church book stalls you can sometimes find the book “Martyr for the Tsar Gregory the New”, it also contains an akathist to the “old man”. in one of the temples of the city of Ryazan, a prayerful veneration of "Elder Gregory" takes place.

Three "icons" depicting the "holy elder" were painted. Even a special akathist (prayer text) was composed, addressed to the "elder" Gregory, who is called nothing more than a new prophet and a new miracle worker. However, in this case, we can talk about a certain sect that openly opposes itself to the hierarchy.

Live radio "Radonezh" priests, it happened, asked a question about Rasputin. Usually their response was negative and reasonable. However, one of the authoritative Moscow priests defends the view of Oleg Platonov. Another authoritative Moscow priest has repeatedly stated that the veneration of Rasputin is a new temptation for our Church. We see, therefore, a division. We see that this temptation is a reality. The main thing here is the harm done to the veneration of the royal martyrs.

After the decision of the Council of Bishops of the Russian Orthodox Church to canonize Nicholas II and his family, a group of Orthodox citizens are not averse to raising the question of canonizing Grigory Rasputin.

According to the newspaper "Segodnya", members of a number of marginal near-Orthodox organizations have created a kind of informal "Rasputin club"

The Moscow Patriarchate knows nothing about such an initiative yet. It is unlikely that any of the bishops of the Russian Orthodox Church will even dare to raise the question of the canonization of Rasputin. However, attention is drawn to the fact that recently in the historical and church writings, the positive aspects of Grigory Efimovich’s activities (for example, a healing gift) are increasingly noted, and all the “negativity”, including drunken brawls and debauchery, is written off as slander from Freemasons and other conspirators.

In the capital in 1903, Rasputin was introduced to the spiritual leader of Orthodoxy, St. John of Kronstadt. The elder made a great impression on Fr.

attitude of the church towards Grigory Rasputin

John. He takes communion and confesses Gregory, says: "My son, I felt your presence. You have a spark of true faith!" - and adds, as eyewitnesses said: "See that your name does not affect your future." www.cultworld.ru

After that, Rasputin no longer doubts his divine destiny. The spiritual fathers offer him to study at the academy and become a priest - he modestly refuses. Feigned humility hides the pride of a man who considers himself absolutely free and chosen for a great purpose. There can be no intermediaries between him and the Heavenly Father.

The people called him a "wanderer", but more often an "old man". Among his admirers as a bearer of the true faith were the Kazan Bishop Khrisanf, the rectors of the St. Petersburg Academy, Bishop Sergius, Archimandrite Feofan and many others.

In the spring of 1908, Archimandrite Feofan, the confessor of the imperial family, on behalf of the tsarina, went to Pokrovskoye to check the rumors and find out about the past of the "God's man". Feofan lives in the house of Gregory in Pokrovsky for two weeks, visits the elder Makar in Verkhoturye and decides that Rasputin is truly a saint. During their conversations, Gregory tells that he not only saw the Mother of God, but that the apostles Peter and Paul came to him when he was plowing in the field. Upon his return, Feofan draws up a detailed report on the trip and declares that the pious Grigory Rasputin is the chosen one of God and was sent to reconcile the tsar and tsarina with the Russian people. The chosen one himself, enthusiastically received in all the aristocratic salons of the capital, begins an open sermon of his teaching: God needs sin and its awareness, only this is the true path to God. An erotic-religious myth arises around him.

In 1910, the rector of the Theological Academy, Bishop Feofan, did not immediately, but quite definitely, come to the conclusion that Rasputin, implicitly, was leading a depraved life. Bringing before the "highest persons" as if "repentant" in recommending to them the once dubious righteous man, he thereby brought himself into cruel disgrace and, despite his merits, despite the fact that he had previously served as the confessor of the empress herself, he was soon after that moved, or rather exiled to the Tauride province.

Before the Extraordinary Commission of Inquiry in 1917, Bishop Feofan testified: “He (Grigory Rasputin) was neither a hypocrite nor a scoundrel. He was a true man of God, coming from the common people. But, under the influence of high society, which could not understand this simple man, a terrible spiritual catastrophe occurred and he fell.

When Rasputin stood like a black shadow near the throne, all of Russia was indignant. The best representatives of the higher clergy raised their voices in defense of the Church and the Motherland against the encroachments of Rasputin.

The Russian Orthodox Church refused to canonize Rasputin and Ivan the Terrible

Rasputin was able to convince Nicholas II and the Empress that only he, with his prayers, could save the terminally ill heir Alexei and provide "divine" support for the reign of Nicholas II. Gorokhovaya street, house 64, apartment 20 - the last residence of Rasputin in St. Petersburg (since May 1914), - which has become the center of attraction for swindlers of various ranks. Rasputin's influence on the emperor was used by representatives of the stock exchange and banks (I.P. Manus, A.I. Putilov, D.L. Rubinshtein), high-ranking adventurers (I.F. Manusevich-Manuilov, Prince M.M. Andronikov), the Black Hundreds and reactionary circles (Prince V.P. Meshchersky, A.N. Khvostov, P.G. Kurlov, A.D. Protopopov) and others, who used him as an intermediary in their relations with Nicholas II and the Empress, seeking to submit them to their influence. These goals were served by the appointments of prime ministers N. A. Maklakov, B. V. Stürmer, ministers P. L. Bark, D. I. Shakhovsky, Protopopov, carried out through Rasputin, as well as the “ministerial leapfrog” - from September 1916 to February 1917 3 chairmen of the Council of Ministers were replaced, 2 ministers of agriculture, 88 out of 167 governors were removed. Rasputin and his entourage were directly involved in creating disorder in the spheres of influence of departments, which deepened the economic crisis in the country, persuaded Nicholas II to accept the post of commander in chief (August 1915). In 1916, the monarchists (Grand Duke Dmitry Pavlovich, a relative of the emperor, Prince F.F. Yusupov, and the leader of the monarchists, V.M. Purishkevich) plotted to assassinate Rasputin. On the night of December 17, 1916, Rasputin was killed in the Yusupov Palace (embankment of the Moika River, 94), the corpse was lowered under the ice of the Malaya Nevka near the Yelagin bridge. December 21, 1916 Rasputin was buried in the presence of the imperial family in Tsarskoye Selo park. In the February days of 1917, his ashes were removed from the grave and burned in the furnace of a steam boiler at the Polytechnic Institute. Having weakened the forces of the monarchy, "R." accelerated the development of revolutionary events.

the name of the court camarilla in the state apparatus, accepted in literature, is one of the brightest manifestations of the crisis of the ruling elite of the Russian Empire on the eve of the February Revolution. In the last years of the tsarist regime, the adventurer G. E. Rasputin (1864 or 1865, according to other sources, 1872-1916) enjoyed unlimited influence on Nicholas II and the imperial family, who, wandering around the monasteries, gained a reputation as a “holy old man” and “soothsayer” . In 1907 he was introduced to the imperial palace, where by that time a number of "saints", charlatans and holy fools (N. Philip, Papus, Mitya Kozelsky, and others) had already visited. Rasputin was able to convince Nicholas II and the Empress that only he, with his prayers, could save the terminally ill heir Alexei and provide "divine" support for the reign of Nicholas II. Gorokhovaya street, house 64, apartment 20 - the last residence of Rasputin in St. Petersburg (since May 1914), - which has become the center of attraction for swindlers of various ranks. Rasputin's influence on the emperor was used by representatives of the stock exchange and banks (I.P. Manus, A.I. Putilov, D.L. Rubinshtein), high-ranking adventurers (I.F. Manusevich-Manuilov, Prince M.M. Andronikov), the Black Hundreds and reactionary circles (Prince V.P. Meshchersky, A.N. Khvostov, P.G. Kurlov, A.D.

Rasputin and the Church. Firsov S. L.

Protopopov) and others, who used him as an intermediary in their relations with Nicholas II and the Empress, seeking to submit them to their influence. These goals were served by the appointments of prime ministers N. A. Maklakov, B. V. Stürmer, ministers P. L. Bark, D. I. Shakhovsky, Protopopov, carried out through Rasputin, as well as the “ministerial leapfrog” - from September 1916 to February 1917 3 chairmen of the Council of Ministers were replaced, 2 ministers of agriculture, 88 out of 167 governors were removed. Rasputin and his entourage were directly involved in creating disorder in the spheres of influence of departments, which deepened the economic crisis in the country, persuaded Nicholas II to accept the post of commander in chief (August 1915). In 1916, the monarchists (Grand Duke Dmitry Pavlovich, a relative of the emperor, Prince F.F. Yusupov, and the leader of the monarchists, V.M. Purishkevich) plotted to assassinate Rasputin. On the night of December 17, 1916, Rasputin was killed in the Yusupov Palace (embankment of the Moika River, 94), the corpse was lowered under the ice of the Malaya Nevka near the Yelagin bridge. December 21, 1916 Rasputin was buried in the presence of the imperial family in Tsarskoye Selo park. In the February days of 1917, his ashes were removed from the grave and burned in the furnace of a steam boiler at the Polytechnic Institute. Having weakened the forces of the monarchy, "R." accelerated the development of revolutionary events.

1. Brief biographical note 2

2. Rasputin and the Church 5
3. The attitude of the church towards Rasputin 8
4. Rasputinism and its consequences 9
5. Modern views of the church on Rasputin 11
6. Literature 13

G. E. Rasputin. The attitude of the Russian Orthodox Church to Rasputinism

Brief biographical note

He is drawn to the wanderers, the elders, who are called "God's people" - they often go on their long journeys and through Pokrovskoye, and stay in their hut. He annoys his parents by talking about the fact that God calls him to wander the wide world. In the end, his father blesses him. On his travels, at the age of 19, he meets Praskovya Dubrovina in Alabatsk in a church on a holiday and soon marries her. At the same time, their first-born soon dies, and this loss shocked Gregory - the Lord betrayed him!

Here begins a new chapter in the relationship between Rasputin and the royal family. Two-year-old baby Alexei is sick with hemophilia. The disease was incurable. In 1907 he was cured by Rasputin's prayers. And not once. In 1915, after an injury, the prince developed a fever, severe nosebleeds, which no one could stop. They sent for Rasputin. As soon as he entered the room, the bleeding stopped. As a healer and seer, Rasputin gained unlimited influence over the king, queen and their entourage. Then an expression of the extreme decomposition of the ruling elite of Russia appeared - "Rasputinism."

Within weeks, Rasputin was close to death. When he came to his senses, he learned that the king had rejected his advice not to go to war. Chaos broke out in Russia.

Before his death, he wrote a letter in which he assumed that on January 1, 1917 he would not be alive. In the letter, he predicted some future for Russia - if the peasants killed him, Russia would remain a prosperous monarchy, but if the aristocrats (boyars), their hands were stained with the blood of the victim, there would be no noble people left in Russia, and the tsar, along with his entire family, would die in for two years. And all this came true.

Historian Bernard Pare saw this letter and confirmed its authenticity. Rasputin's death is legendary. Poisoned with cyanide (although no poison was found in his body), then shot, he miraculously escaped through a locked door. They shot him again, hit him with an iron rod and threw him into an ice hole. Later, when the body was discovered, it turned out that Rasputin did not die from bullet wounds, he ... choked.

As Yusupov wrote in his memoirs, the murder was planned and carried out solely on his personal initiative. According to him, he was a victim of an obsession: “Whatever I do, no matter who I talk to, one obsessive thought, the thought of ridding Russia of its most dangerous internal enemy, tormented me. Sometimes in the middle of the night I woke up thinking all about the same and could not calm down and fall asleep for a long time.

Rasputin and the Church

The name of Grigory Rasputin is associated with quackery, immoderation and the fall of the royal Romanov dynasty, he was a brilliant mystic and healer.

Apparently, Rasputin found real pleasure in "dirtying", wherever possible, the representatives of our official church. Apparently, this was a specific task for him, included, so to speak, in his personal plans. How else to explain, for example, the fact of Rasputin's undoubted malicious, in a certain sense, non-admission of the autonomy of the theological school in general and in particular - the St. Petersburg Theological Academy.

“And it’s good without a cathedral, there is God’s anointed one and it’s enough; God controls his heart, what else do you need a cathedral.

By "God" Rasputin apparently meant himself personally, "controlling" the heart of the "anointed one".

So, of course, only a sectarian who despised the ordinary clergy could speak like that.

Only a mockery of the Orthodox Church can explain such "appointments" of Rasputin as the introduction to the miter of the in every possible way compromised priest Vostorgov, announced by John of Kronstadt as a "mazurik", the appointment of Makariy Gnevushin as bishop, the very one whom Moscow merchants accused of criminal offenses, holding in Exarchs of Georgia, the famous bribe taker, the disgraced Bishop of Pskov Alexei, etc.

Especially characteristic of Rasputin's Khlystism was the granting of the bishopric to Barnabas, an almost illiterate gardener.

The attitude of the church towards Rasputin

After that, Rasputin no longer doubts his divine destiny. Spiritual fathers offer him to study at the academy and become a priest - he modestly refuses. Feigned humility hides the pride of a man who considers himself absolutely free and chosen for a great purpose. There can be no intermediaries between him and the Heavenly Father.

Rasputinism and its consequences

The crisis that befell the people, the church and the intelligentsia at the beginning of the 20th century alarmed progressive thought too late.

Of course, Rasputin was a strong sensitive. He really helped the sick Tsarevich Alexei and used other patients. But he used his powers to his advantage.

From the summer of 1915, the empress, G.E. Rasputin and his entourage interfered in the government of the country. Concerning the nature of Rasputinism, the degree of influence of the "old man" on state affairs, there are different opinions. In any case, the influence of the "dark forces" left a noticeable imprint on the work of the government machine and compromised the government, causing a sharp narrowing of its social base. The intensified struggle at the top, the clashes between Rasputin's henchmen and other members of the government, the inability of certain representatives of the top administration to cope with the most complex problems of state life generated by the war caused a "ministerial leapfrog."

During the two and a half years of the war, 4 people were in the chair of the prime minister, 6 were ministers of the interior, 4 were ministers of agriculture, justice and the military. Constant shuffling in the ruling circles disorganized the work of the bureaucratic apparatus. His positions both in the center and in the localities were weakening in the conditions of a global war and the unprecedented problems generated by this war. The authority of the government, which did not want to cooperate with the opposition and at the same time did not dare to shut its mouth, was finally undermined.

As a result, minimally honest officials and ministers were replaced by those who, in order to get a place in the hierarchy closer to the “anointed of God”, did not shy away from pleasing the “holy elder” in any form. Now people from the government also bowed to him. At the suggestion of Rasputin, the chairman of the Council of the Duma is also changing - the Duma members are furious. The last, deadly fight begins on the carpet and under the carpet of the empire. Some of our historians point out that many of Rasputin's advice in this last year of his life on domestic and foreign policy were correct, intelligent, even wise. Probably. But now all this was already useless - both for the country, and for the royal family, and for Rasputin himself.

Modern views of the church on Rasputin

Nevertheless, a pamphlet compiled by I.V. Evsin, in which the reader is invited to look at Rasputin as a righteous man and even a saint, and consider any negative word about him as slander. The brochure is called “Slandered Elder” (Ryazan, “Zerna”, 2001). Such a view is far from new. One of his main adherents is the historian O.A. Platonov, whose book about Rasputin "Life for the Tsar" was already published in more than one edition. He writes in his book: “Later, both the Bolshevik leaders and their enemies from the opposite camp branded Rasputin with equal fervor, without bothering to prove his guilt. Both of them needed the myth of Rasputin for political and ideological reasons. For the Bolsheviks, he was a symbol of the decay of tsarist Russia, its poverty and depravity, from which they saved it.When it came to the last Russian tsar, they pointed to Rasputin in confirmation of the correctness of their bloody policy, which, according to them, only one could lead the country out of the nightmare of Rasputinism and For political opponents of the Bolsheviks, Rasputin was a scapegoat, the culprit of their fall. They tried to explain their political failure, isolation from the people, the wrong line of conduct and gross mistakes before the revolution with the collapse that followed it, by the influence of dark forces headed by Rasputin.

Three "icons" depicting the "holy elder" were painted. Even a special akathist (prayer text) was composed, addressed to the "elder" Gregory, who is called nothing more than a new prophet and a new miracle worker. Moreover, in this case, we can talk about a certain sect that openly opposes itself to the hierarchy.

Live radio "Radonezh" priests, it happened, asked a question about Rasputin. Usually their response was negative and reasonable. At the same time, one of the authoritative Moscow priests defends the view of Oleg Platonov. Another authoritative Moscow priest has repeatedly stated that the veneration of Rasputin is a new temptation for our Church. We see, therefore, a division. We see that this temptation is a reality. The main thing here is the harm done to the veneration of the royal martyrs

According to the newspaper "Segodnya", members of a number of marginal near-Orthodox organizations have created a kind of informal "Rasputin club"

The Moscow Patriarchate knows nothing about such an initiative yet. It is unlikely that any of the bishops of the Russian Orthodox Church will even dare to raise the question of the canonization of Rasputin. At the same time, attention is drawn to the fact that recently in the historical and church writings, the positive aspects of Grigory Efimovich’s activities (for example, a healing gift) are increasingly noted, and all the “negativity”, including drunken brawls and debauchery, is written off as slander. by Freemasons and other conspirators.

Literature

Evreinov N.N. The Secret of Rasputin - Reprint ed. - Leningrad: Past, 1924. - p.80

Manovtsev A. Rasputin and the Church - M .: Glagol Magazine No. 2 (48), 2000. - p.150

Pikul V.S. Evil spirits - M .: Military publishing house, 1990. - p.592

Yusupov F. The End of Rasputin - Leningrad: JV "SMART", 1991. - p.111

He is drawn to the wanderers, the elders, who are called "God's people" - they often go on their long journeys and through Pokrovskoye, and stay in their hut. He annoys his parents by talking about the fact that God calls him to wander the wide world. In the end, his father blesses him. On his travels, at the age of 19, he meets Praskovya Dubrovina in Alabatsk in a church on a holiday and soon marries her. However, their first-born soon dies, and this loss shocked Gregory - the Lord betrayed him!

Here begins a new chapter in the relationship between Rasputin and the royal family. Two-year-old baby Alexei is sick with hemophilia. The disease was incurable. In 1907 he was cured by Rasputin's prayers. And not once. In 1915, after an injury, the prince developed a fever, severe nosebleeds, which no one could stop. They sent for Rasputin. As soon as he entered the room, the bleeding stopped. As a healer and seer, Rasputin gained unlimited influence over the king, queen and their entourage. Then an expression of the extreme decomposition of the ruling elite of Russia appeared - "Rasputinism."

Within weeks, Rasputin was close to death. When he came to his senses, he learned that the king had rejected his advice not to go to war. Chaos broke out in Russia.

Historian Bernard Pare saw this letter and confirmed its authenticity. Rasputin's death is legendary. Poisoned with cyanide (although no poison was found in his body), then shot, he miraculously escaped through a locked door. They shot him again, hit him with an iron rod and threw him into an ice hole. Later, when the body was discovered, it turned out that Rasputin did not die from bullet wounds, he ... choked.

Rasputin and the Church

The name of Grigory Rasputin is associated with quackery, immoderation and the fall of the royal Romanov dynasty, he was a brilliant mystic and healer.

“And it’s good without a cathedral, there is God’s anointed one and it’s enough; God controls his heart, what else do you need a cathedral.

By "God" Rasputin apparently meant himself personally, "controlling" the heart of the "anointed one".

So, of course, only a sectarian who despised the ordinary clergy could speak like that.

Especially characteristic of Rasputin's Khlystism was the granting of the bishopric to Barnabas, an almost illiterate gardener.

The attitude of the church towards Rasputin

Rasputinism and its consequences

The crisis that befell the people, the church and the intelligentsia at the beginning of the 20th century alarmed progressive thought too late.

Of course, Rasputin was a strong sensitive. He really helped the sick Tsarevich Alexei and used other patients. But he used his powers to his advantage.

As a result, minimally honest officials and ministers were replaced by those who, in order to get a place in the hierarchy closer to the “anointed of God”, did not shy away from pleasing the “holy elder” - in any form. Now people from the government also bowed to him. At the suggestion of Rasputin, the chairman of the Council of the Duma is also changing - the Duma members are furious. The last, deadly fight begins on the carpet and under the carpet of the empire. Some of our historians point out that many of Rasputin's advice in this last year of his life on domestic and foreign policy were correct, intelligent, even wise. Probably. But now all this was already useless - both for the country, and for the royal family, and for Rasputin himself.

Modern views of the church on Rasputin

According to the newspaper "Segodnya", members of a number of marginal near-Orthodox organizations have created a kind of informal "Rasputin club"