harlem renaissance research project high school

A Harlem Renaissance Retrospective: Connecting Art, Music, Dance, and Poetry

• Resources & Preparation
• Instructional Plan
• Related Resources

The Harlem Renaissance was a vibrant time that was characterized by innovations in art, literature, music, poetry, and dance. In this unit, students conduct Internet research, work with an interactive Venn diagram tool, and create a museum exhibit that highlights the work of selected artists, musicians, and poets. The goal of this unit is to help students understand the historical context of the Harlem Renaissance and what kind of impact it had on African Americans in the United States. Critical thinking, creativity, and interdisciplinary connections are emphasized.

Featured Resources

• Harlem Renaissance Websites : An excellent compilation of websites that will encourage your students to explore different aspects of this time period.

From Theory to Practice

• Emphasizing connections across curriculum creates powerful learning opportunities that help students find relevance in the content and become more actively engaged in learning.  
• By focusing on the use of thematically based conceptual plans, students are better able to understand relationships and make connections across literary and content-specific discourses.  
• An interdisciplinary curriculum fosters the development of critical and creative thinking through integrated reading, writing, speaking, and listening activities.

Common Core Standards

This resource has been aligned to the Common Core State Standards for states in which they have been adopted. If a state does not appear in the drop-down, CCSS alignments are forthcoming.

State Standards

This lesson has been aligned to standards in the following states. If a state does not appear in the drop-down, standard alignments are not currently available for that state.

NCTE/IRA National Standards for the English Language Arts

• 1. Students read a wide range of print and nonprint texts to build an understanding of texts, of themselves, and of the cultures of the United States and the world; to acquire new information; to respond to the needs and demands of society and the workplace; and for personal fulfillment. Among these texts are fiction and nonfiction, classic and contemporary works.
• 4. Students adjust their use of spoken, written, and visual language (e.g., conventions, style, vocabulary) to communicate effectively with a variety of audiences and for different purposes.
• 5. Students employ a wide range of strategies as they write and use different writing process elements appropriately to communicate with different audiences for a variety of purposes.
• 7. Students conduct research on issues and interests by generating ideas and questions, and by posing problems. They gather, evaluate, and synthesize data from a variety of sources (e.g., print and nonprint texts, artifacts, people) to communicate their discoveries in ways that suit their purpose and audience.
• 8. Students use a variety of technological and information resources (e.g., libraries, databases, computer networks, video) to gather and synthesize information and to create and communicate knowledge.
• 12. Students use spoken, written, and visual language to accomplish their own purposes (e.g., for learning, enjoyment, persuasion, and the exchange of information).

Materials and Technology

• Computers with Internet access  
• Art supplies  
• LCD projector (optional)
• Reflections on the Harlem Renaissance  
• Museum Exhibit Rubric

Preparation

Student objectives.

Students will

• Research, evaluate, and synthesize information about the Harlem Renaissance from varied resources  
• Highlight their understanding of the Harlem Renaissance through the creation of an exhibit  
• Highlight connections across varied disciplines (i.e., art, music, and poetry) using a Venn diagram  
• Demonstrate an understanding, through oral presentations and reflective writing, of the effects of the Harlem Renaissance on African Americans

Note: Students may need more than one session to complete this work. You can choose to allow them more class time or have them complete their research for homework.

Note: It may take students more than one session to complete their work on the group exhibits.

• Have students complete some of the classroom activities on the ARTSEDGE Drop Me Off in Harlem website.  
• Have the class listen to the NPR’s Jazz Profiles: Parts 1–5 , featuring an interview with Duke Ellington.  
• Share the following statement with students and ask them to respond in writing:

“Harlem was not so much a place as a state of mind, the cultural metaphor for black America itself.”

—Langston Hughes

• Ask groups to create a mock interview with the artist, musician, or poet that they researched.  

How can I find personal relevance in this artist’s work?   Are there any current artists that remind me of the work of this Harlem Renaissance artist?

Student Assessment / Reflections

• Evaluate students’ understanding of the impact of the Harlem Renaissance and on the benefits of cross-disciplinary connections using their completed Venn diagrams and the Reflections on the Harlem Renaissance handout.  
• Use the Museum Exhibit Rubric to assess the completed projects.
• Calendar Activities
• Student Interactives
• Professional Library

Students come together with family and friends to take part in a read-in of books by African American authors and report their results.

This interactive tool allows students to create Venn diagrams that contain two or three overlapping circles, enabling them to organize their information logically.

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Classroom Activities & Lessons

Enriching learning opportunities for students in grades 3-12

Faces of the Harlem Renaissance

A place called harlem, theme & variations, guiding students through the harlem renaissance, how is jazz music reflective of the harlem renaissance, what happens when great minds congregate in the same time and place, how do creative individuals both reflect and influence the places and time periods in which they live.

Drop Me Off in Harlem explores these questions in the context of the vibrant, complex, and unique moment in time that was the Harlem Renaissance.

These lessons and activities are designed to help students navigate through the vast amount of information, primary sources, and media resources available through this resource.

Drop Me Off in Harlem facilitates an arts-integrated approach to studying this era—an approach that engages students in a more active role in uncovering knowledge. There are myriad ways to use the site; these activities are merely “jumping-off points” for classroom explorations. 

For grades 3-5 (teacher-led lesson plan) Musical Harlem

Students will learn about the Harlem Renaissance and create original jazz artwork. They will listen to audio samples, analyze elements of jazz, research musicians, and learn how jazz became a unifier between community and culture.

For grades 6-8 (student activity) A Place Called Harlem: Why Harlem?

Harlem was the epicenter of Black culture between the years of 1917 and 1935. This activity poses the question: “Why Harlem?” What was it about Harlem that allowed it to play host to such a prolific creative movement?

For grades 9-12 (student activity) Faces of the Harlem Renaissance: Collaboration, Influence, and Support

In this activity, students will explore the many complex relationships between the pivotal Harlem Renaissance figures and some of the enduring works that resulted from these associations.

Additional Classroom Resources

The harlem renaissance is a rich topic to explore in all grade levels and in many different disciplines. these resources represent some of the best lessons available online..

• Library of Congress:  The Harlem Renaissance: Primary Source Set and Teacher’s Guide  (Grades K-12)
• Library of Congress: The Harlem Renaissance Handout (Grades 9-12)
• Core Knowledge: The Genius of the Harlem Renaissance (Grade 7)
• Core Knowledge: The Genius of the Harlem Renaissance, Vol. 2 (Grades 7-8)
• TeachRock: Writing Personal Narratives and the Harlem Renaissance (Grades 9-12)
• UnLadyLike2020:   Gladys Bentley: Gender-Bending Harlem Renaissance Performer and Musician (Grades 6-12)
• BrainPop Educators: Harlem Renaissance Lesson Plan—Culture (Grades 6-12)
• Elphango.com:  The Harlem Renaissance (Grades 9-12)

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AHS Harlem Renaissance Project: Home

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BLACK HISTORY IN 2 MINUTES: HARLEM RENAISSANCE

From the Podcast series hosted by Henry Louis Gates Jr. See also episodes on Marcus Garvey, W.E.B. Du Bois, Madam C.J. Walker and Jazz. 

Figures of the harlem renaissance.

Langston Hughes ● Claude McKay ● Arna Wendell Bontemps ● Marcus Garvey ● Countee Cullen ● James Weldon Johnson ● Georgia Douglas Johnson ● Sterling Brown ● Gwendolyn Brooks ● Angelina Weld  ● Gwendolyn B. Bennett

Visual Artists

Aaron Douglas ● Lois Mailou Jones ● Laura Wheeler Waring ● Charles Alston ● Meta Fuller ● Archibald Motley ● Augusta Savage ● Jacob Lawrence ● Palmer C. Hayden ● William Johnson ● James Van Der Zee

Fletcher Henderson ● Earl "Fatha" Hines ● Cab Calloway ● James P. Johnson ● Dizzy Gillespie ● Thelonious Monk ● Count Basie ● "Jelly Roll" Morton ● King Oliver ● Charlie Parker ● Art Tatum ● Fats Waller

Alain LeRoy Locke ● ‎Zora Neale Hurston ● Arna Bontemps ● Dorothy West ● Rudolph Fisher ● W.E.B. Du Bois ● Georgia Douglas Johnson ● Nella Larsen ● Jessie Redmon Fauset ● James Weldon Johnson ● Jean Toomer ● James Baldwin ● ‎Countee Cullen ● Jessie Redmon Fauset ● George Schuyler ● Gwendolyn B. Bennett ● Langston Hughes ● Walter White ● A. Philip Randolph ● Wallace Thurman ● Chandler Owen

Ella Fitzgerald ● Adelaide Hall ● Lottie Gee ● Cab Calloway ● Ethel Waters ● Avon Long ● Aida Ward ● Edith Wilson ● Ma Rainey ● Bessie Smith ● Louis Armstrong ● Paul Robeson ● Josephine Baker ● Fats Waller ● Billie Holiday ● Lena Horne

Josephine Baker ● Bill "Bo jangles" Robinson ● George Snowden ● Herbert White ● Earl "Snakehips" Tucker ● Mildred Dixon ● Florence Mills ● The Nicholas Brothers ● Stepin Fetchit ● Butterbeans and Suzy ● Evelyn Welch

Marcus Garvey ● Oscar DePriest ● A. Philip Randolph ● L.S. Alexander Gumby ● Madam C.J. Walker ● Alain LeRoy Locke ● W.E.B. Du Bois ● Walter White ● James Weldon Johnson

LIBRARY CATALOG

Writer Zora Neale Hurston

Writer James Baldwin

Louis Armstrong

Trumpet Player & Singer Louis Armstrong

Leader & Writer W.E.B. DuBois

"Street Shadows" by Painter Jacob Lawrence

Singer Billie Holiday

Poet Langston Hughes

Poet Claude McKay

• St.James Encyclopedia of Popular Culture In-depth entry on the Harlem Renaissance - links to other sources on it as well can be accessed from this site.

The databases above are the most useful for this specific project. For our other databases, visit the library online databases . Need passwords? Email the library .

ARTS & LETTERS OF THE HARLEM RENAISSANCE

I, TOO, SING AMERICA: THE HARLEM RENAISSANCE AT 100

(5:28) Guest Curator and author Wil Haygood talks about the Harlem Renaissance and the I, Too, Sing America exhibition at Columbus Museum of Art, October 19, 2018 - January 20, 2019.

USEFUL WEBSITES

• Academy of American Poets: Harlem Renaissance Includes poet biographical information and full-text of poems.
• The Dinner Party That Started the Harlem Renaissance New York Times article commemorating the 100 year anniversary.
• Drop Me off in Harlem: The Kennedy Center Meet the artists, writers, dancers, musicians, activists, philosophers, and patrons of the Harlem Renaissance between the years of 1917 and 1935. Discover the places they congregated and explore how this period in American history was documented through art, literature, journalism, theater, and film.
• Harlem Renaissance: National Gallery of Art Focuses on the visual arts (works and biographies) of the Harlem Renaissance.
• The Harlem Renaissance: Origins, Influences, and Currents This online exhibition highlights books, magazines, photographs, and ephemera, that explore how authors and artists created visions of Black modernity that extended beyond New York to become a national and global movement.
• Jacob Lawrence's Migration Series: MOMA Interactive online exhibition focusing on Lawrence's painting series.
• Library of Congress Research Guide: Harlem Renaissance See the Digital Collections and Related Resources sections for primary source materials and other info.
• Place, Culture, and Representation: The Art and Politics of the Harlem Renaissance Photographic collection that explores the post-war era, which gave rise to several organized political and economic movements that helped fuel the Harlem Renaissance.
• Poetry Foundation: Intro to the Harlem Renaissance Includes contextual essay, biographical information on poets and full-text of selected works.
• Next: MLA Format & Citation Tools >>
• Last Updated: Mar 21, 2024 3:24 PM
• URL: https://auhsd.libguides.com/Harlem_Renaissance

Voices of the Harlem Renaissance within the Schomburg Center: Conducting Research

• Conducting Research
• Schomburg Manuscripts, Archives, and Rare Books Division Materials
• Archival Media
• Jean Blackwell Hutson Research and Reference Division & NYPL
• Resources outside of NYPL

Getting Started

Here are a few tips to keep in mind when starting a new research project:

• ​​ The Schomburg Center is organized by format. Each of the 5 divisions offers a different research experience based on the medium that is housed there. 
• The Manuscripts, Archives, and Rare Books Division holds unpublished personal and institutional papers, and rare printed material. This means that you will find paper materials such as letters, newspaper clippings, passports, and other personal documents.
• This does not mean that other types of material is not available, only that you will need to go to another division to find things like photographs, sound recordings, artwork, or published books.
• ​  Some of our collection items have been digitized and made available to you remotely. 
• This means, that you can view parts of collections, or in some cases, whole collections, from wherever it is that you enjoy using the internet.
• ​ There are a few tools available to help you identify materials to request to view.  Please see our five search platforms below.

Online Searching Tools

• List of Archival Collections
• Searching the NYPL Catalog
• Searching the Archives Portal
• Searching the Digital Collections
• Web Archive Collection
• #SchomburgSyllabus
• Start with the   list of collections categorized by subject  on the MARB landing page.

• Identify a few subject areas that may prove helpful (e.g., Black Arts Movement, Labor, or Religion)
• Identify collections listed under significant subject headings and search for them in the NYPL Catalog or the Archives Portal for more information.
• Read the description to decide if you want to see the finding aid.

The New York Public Library Research Catalog allows you to do basic and advanced searches.

• Location: Schomburg Center
• Format (i.e., book, map, audio)
• Specific Research Division (i.e., Schomburg Manuscripts and Archives)
• Location: Schomburg Manuscripts and Archives

Advanced Searching tips:

Create a list of terms to use, and try different combinations of 2-3 terms to broaden and narrow your search results.

Use Boolean terms such as: AND, OR, NOT when searching to produce results using multiple terms.

Use Quotation marks (" ") for exact phrases and names.

Try local spellings of names for people, places or events.

To visit the  Archives and Manuscripts Portal, visit Archives.nypl.org

By searching for the title of the collection here, you will learn:

Where within NYPL the collection is housed

Citation information

Number of boxes or containers in the collection

Links to the NYPL digital collections

Subject headings to find additional collections and items

Access to the finding aid, if it has been published online.

Click on the tab that reads “Detailed Description” to locate the container list of the finding aid.  If that tab is unavailable, email us at [email protected] to ask for the complete finding aid.

Use the “modify search” feature to narrow the location of collections. You can narrow to the Schomburg Center, or to specific divisions.

The New York Public Library Digital Collections contains  896,001 items  and counting. While that is a small fraction of the Library's overall holdings, it is representative of the diversity of our vast collections—from books to videos, maps to manuscripts, illustrations to photos, and more.

Start with a  search  or begin browsing by  item ,  collection , or  division . For a more extensive user guide and primer, see " NYPL Digital Collections Platform: An Introduction ."

You can  browse just the items that have no known U.S. copyright restrictions . When searching, select the "Search only public domain items" option to filter your results to items with no known U.S. copyright restrictions. On the Browse page, you can easily turn this filter on and off with the “Show Only Public Domain” button in the upper left corner of the page.

The #SchomburgSyllabus archives Black-authored and Black-related online educational resources to document Black studies, movements, and experiences in the 21st century. In connecting these web-archived resources to the Schomburg Center’s own unique materials, the project honors and recognizes the source and strength of Black self-education practices, collective study, and librarianship. The #SchomburgSyllabus is curated by Schomburg Center staff and organized into 27 themes to foster a greater understanding of the Black experience. 

Archival Collections on Microfilm

Some of the Schomburg Archival Collections have been transferred to microfilm to aid in the preservation of these materials. Most of the microfilm collections are available to view in the  Jean Blackwell Hutson Research and Reference Division . 

Contact them directly with research questions at  Schomburgreference@ nypl.org .

Once you are onsite there are digital microf il m machines that will allow you to scan the document page by page and either save the scans to a flash drive or you can email yourself the scanned attachments.

View the Schomburg Archival Collections on Microfilm Research Guide  for a list of the collections available in this format.

Relevant Search Terms

Search the following keywords in the  NYPL Catalog ,  Digital Collections,  and  Archives Portal  to locate relevant material discussing the Harlem Renaissance:

Harlem Renaissance

Harlem Renaissance --Influence

Harlem Renaissance -- Periodicals

Harlem Renaissance -- Pictorial Works

Harlem Renaissance -- Poetry

Harlem Renaissance --Social aspects

Harlem Renaissance --Sources

Harlem Renaissance --Study and teaching

New York (N.Y.) --Intellectual life -- 20th century

Searching the names of artists, musicians, authors, performers, and other figures of the Harlem Renaissance can also produce relevant materials.

Contact a Librarian

Click here to book a free research consultation with a Librarian. Or email us at [email protected] .

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• Last Updated: Jan 16, 2024 1:58 PM
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Harlem Renaissance

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Recommended Subject-Focused Encyclopedias

The following encyclopedias and dictionaries are recommended for research relating to the  Harlem Renaissance .  Books with the designation "Electronic Resource" are e-books, which are accessible by clicking the hyperlinked title.

Black Women in America

Electronic Resource Volumes 1-3

Encyclopedia of African American History, 1896 to the Present

Electronic Resource

Encyclopedia of African American Society

Electronic Resource Volumes 1-2

Landmarks of African American History

Lift Every Voice: The History of African American Music

Women Artists of the Harlem Renaissance

Lost Plays of the Harlem Renaissance, 1920-1940

Writing the Harlem Renaissance

Encyclopedia of the Harlem Renaissance

African American Roots of Modernism: From Reconstruction to the Harlem Renaissance

Online Encyclopedia Databases

Working from off campus?   If so, you will need to log in with your Kean Google username and password. 

Recommended Multimedia Databases

Recommended statistics databases.

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• Last Updated: Mar 15, 2024 8:37 AM
• URL: https://libguides.kean.edu/harlemrenaissance

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ENG 202 - Harlem Renaissance (Williams)

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• Writing Fundamentals from Writer's Reference Center This has links to articles on writing any document, paraphrasing, quotations, writing a thesis statement, outline, body paragraphs, conclusion, and writing about themes, characters, form, symbols, etc.
• Choosing a Research Topic and Creating a Thesis This guide from the SCC Library provides students information on how to choose a research topic for an assignment including what makes a good research topic, concept mapping, background research, and narrowing a topic and most importantly information about creating a thesis.
• Choosing a Topic (Tutorial) This SCC Library tutorial will walk you through how to choose an appropriate topic for a research assignment and help you turn your research topic into a thesis statement.

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• Creating and Formatting MLA Paper This guide from SCC Library provides you instructions in MS Word for formatting a paper correctly including proper font and header.
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• Sample Paper in MLA Format Don't forget to format your paper in MLA format. This sample paper will show you how to format your paper.
• Sample MLA Paper with Block Quote Sample MLA paper that includes how do a block quote.
• MLA Guide to Undergraduate Research in Literature This helpful book will walk you through all parts of doing literary research, from how to get started doing literary research to how to find sources about literature.
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• Citing a Poem (MLA) This SCC guide shows you how to cite a poem on your works cited page as well as in-text.

Incorporating Sources into a Research Project & Avoiding Plagiarism

• Organizing Your Research This guide from the SCC Library provides information on creating research note cards, source tables, and research outlines to help organize your sources so that you can incorporate them into your paper.
• Incorporating Sources into a Research Project This guide from the SCC Library provides resources on how to properly include sources in a research project without plagiarism, whether through good note-taking, following the research process, or using direct quotations, paraphrasing, or summarizing, etc.
• How to Paraphrase: Avoid Plagiarism in Research Papers with Paraphrases & Quotations (3 min. video) This video explains how to paraphrase information correctly to avoid plagiarism.
• English Composition I: The Writer's Circle, Lesson 9, Part 4, Integrating Research (Video) This video talk about citing sources to avoid plagiarizing. (1 min)

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• Email your paper/project to them at  [email protected] . They offer a 48 hour turn-around on papers (excluding weekends and holidays), and ask that you send a copy of the assignment as well. The paper needs to be Microsoft Word format (don't share a copy of your OneDrive/cloud account), and please include your due date and SCC college ID number in the email.

Visit the The Learning Center located in the P. Dan Hull Building, rooms E2, E5, E6.  See TLC Portal Page (SCC log in required) for additional locations. Contact The Learning Center for more information .

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Harlem Renaissance High School

• Location: 22 East 128 Street, Manhattan, NY 10035
• Phone: 212-996-3795
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Ask a Psychologist

Helping students thrive now.

Angela Duckworth and other behavioral-science experts offer advice to teachers based on scientific research. To submit questions, use this form or #helpstudentsthrive. Read more from this blog.

Farewell: Ask a Psychologist Says Goodbye

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A Final Note From Angela

The partnership between Character Lab and Education Week commenced in April 2020 in the early days of the pandemic. So much has happened in the intervening four years.

Now, as Character Lab prepares to sunset its operations , this wonderful partnership, too, must come to an end. It is with gratitude and joy that we look back on nearly 200 co-published articles—all written for teachers seeking actionable advice, based on science, for helping kids thrive.

Here is the last of these articles, published at Character Lab as our final Tip of the Week:

Here’s an adage you may have heard before:

Watch your thoughts, for they become your words.

Watch your words, for they become your actions.

Watch your actions, for they become your habits.

Watch your habits, for they become your character.

Watch your character, for it becomes your destiny.

Aristotle likewise conjectured that character is the sum of our acquired habits. Good character, he argued, was consistently acting, thinking, and feeling in ways that are beneficial to others as well as ourselves.

What does psychological science have to add to these age-old questions: What is character? And why does it matter?

Like scientists who study anything, scientists who study character find plenty to disagree about. One area of unanimous agreement, however, is that character is plural .

Any parent who makes a list of the qualities they hope their children will grow up to embody will want a long piece of paper to do it.

In my research , I find three families of character strengths.

Strengths of heart encourage relating to other people in positive ways. They are interpersonal —either in the sense of an ethical and loving posture toward friends, family, and close others or in the sense of civic virtue, including our duty to our neighbors, our country, and the world beyond our borders.

Character Lab is grateful to the scientists who wrote our Playbooks on gratitude , kindness , honesty , purpose , social intelligence , and emotional intelligence .

Strengths of mind encourage active and open-minded thinking. In this day and age, these intellectual virtues may seem in short supply. All the more reason to intentionally support their development.

Character Lab thanks the scientists who wrote Playbooks on curiosity , judgment , decisionmaking , creativity , and intellectual humility .

Strengths of will encourage the achievement of goals. These are intrapersonal insofar as they enable you to triumph over self-doubt, indecision, inertia, and other obstacles to a desired future.

Character Lab is proud to share its scientist-authored Playbooks on growth mindset , proactivity , self-control , and grit .

There was a time when your character was assumed to be an inherited disposition that, good or bad, would never change. But modern research suggests the opposite. As Eleanor Roosevelt has been credited with saying: “Character building begins in our infancy and continues until death.”

At any age—and most critically during our formative years—our interpersonal, intellectual, and intrapersonal habits can be cultivated. This is why our 15 Playbooks include over 200 specific Tips —actionable advice, based on science—for how to do so.

Although Character Lab as a nonprofit is sunsetting this June, the content we have curated will continue to be available at characterlab.org . And so will the blog at this very URL . The sun has only just begun to rise on the vision of a psychologically wise adult in the life of every child—a possibility that promises to make the world a better place for everyone.

Don’t assume that character is fixed. And don’t get hung up on whether the proper term is “character” or “social-emotional competencies” or “noncognitive skills.” A rose by any other name would smell as sweet.

Do model, celebrate, and enable character strengths of heart, mind, and will. When he was just 18 years old, Martin Luther King Jr. had the wisdom to declare: “We must remember that intelligence is not enough. Intelligence plus character —that is the goal of true education. The complete education gives one not only power of concentration, but worthy objectives upon which to concentrate.”

With endless gratitude,

The opinions expressed in Ask a Psychologist: Helping Students Thrive Now are strictly those of the author(s) and do not reflect the opinions or endorsement of Editorial Projects in Education, or any of its publications.

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Study of modified VVER and typical PWR fuel in the HBWR reactor (Norway)

• Published: 21 December 2012
• Volume 113 , pages 171–178, ( 2013 )

Cite this article

• B. Yu. Volkov 1 ,
• W. Wiesenack 1 ,
• V. V. Yakovlev 2 ,
• E. P. Ryazantsev 2 ,
• A. K. Panyushkin 3 ,
• A. V. Ivanov 3 ,
• O. V. Kryukov 3 ,
• P. I. Lavrenyuk 4 &
• Yu. V. Pimenov 4  

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Two experiments studying the standard and modified VVER fuel fabricated at the Machine-Building Plant (in Elektrostal) and PWR fuel produced according to the typical specifications were performed on the HBWR research reactor (Halden, Norway) from 1995 to 2005. The objective of these experiments was to study the effect of the structural-technological parameters on the behavior of VVER fuel in comparison with the typical PWR fuel. These studies made it possible to expand the in-reactor data base on the behavior of VVER uranium oxide fuel as well as to develop recommendations for improving the technology of its production in order to increase fuel stability under irradiation.

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Fuel for VVER and PWR: Current Status and Prospects

D. L. Zverev, O. B. Samoilov, … S. A. Zotov

Techno-Economic Prognosis for the Manufacture of Fuel Assemblies with Mixed Uranium-Plutonium Fuel for the VVER-SKD Power Reactor

M. V. Kormilitsyn, L. A. Kormilitsyna, … T. D. Shchepetina

PWR Fuel Cycle Increased Enrichment, Combination of Burnable Absorbers

B. Yu. Volkov, E. P. Ryazantsev, V. V. Yakovlev, et al., “Studies of the behavior of VVER and PWR irradiated in the HBWR reactor (Halden, Norway),” At. Énerg. , 111 , No. 6, 342–348 (2011).

Google Scholar  

B. Volkov, E. Ryazantzev, and V. Yakovlev, The Thermal and Mechanical Behaviour of Modified WWER Fuel Compared with PWR Specification Fuel in IFA-503.2 , HWR-637, December 2000.

B. Volkov and T. Tverberg, “Irradiation performance of modified WWER fuel compared with typical PWR fuel in the Halden Reactor Test,” in: 4th Int. Conf. on WWER Fuel Performance, Modelling, and Experimental Support , Bulgaria, Varna, Oct. 15, 2001, pp. 186–196.

B. Volkov and E. Kolstad, “Review of WWER fuel and material tests in the Halden reactor,” in: 6th Int. Conf. on WWER Fuel Performance, Modelling and Experimental Support , Bulgaria, Albena, Sept. 19–23, 2005, pp. 214–221.

K. Vinjamuru and D. Owen, “Helium fill gas absorption in pressurized UO2 fuel rods during irradiation,” Nucl. Technol ., 47 , No. 1, 119–124 (1980).

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M. Freshley et al., “Irradiation-induced densification of UO2 pellet fuel,” ibid ., 62 , No. 2, 138–166 (1976).

W. Wiesenack and T. Tverberg, “Thermal performance of high burnup fuel – in-pile temperature data and analysis,” in: Int. Topical Meeting on LWR Fuel Performance , Utah, USA, April 10–3, 2000, pp. 626–633.

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Halden Reactor Project, Halden, Norway

B. Yu. Volkov & W. Wiesenack

National Research Center Kurchatov Institute, Moscow, Russia

V. V. Yakovlev & E. P. Ryazantsev

Machine-Building Plant, Elektrostal, Moscow Oblast, Russia

A. K. Panyushkin, A. V. Ivanov & O. V. Kryukov

TVEL Company, Moscow, Russia

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Translated from Atomnaya Énergiya, Vol. 113, No. 3, pp. 140–145, September, 2012.

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Volkov, B.Y., Wiesenack, W., Yakovlev, V.V. et al. Study of modified VVER and typical PWR fuel in the HBWR reactor (Norway). At Energy 113 , 171–178 (2013). https://doi.org/10.1007/s10512-012-9613-7

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DOI : https://doi.org/10.1007/s10512-012-9613-7

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40 facts about elektrostal.

Written by Lanette Mayes

Modified & Updated: 02 Mar 2024

Reviewed by Jessica Corbett

Elektrostal is a vibrant city located in the Moscow Oblast region of Russia. With a rich history, stunning architecture, and a thriving community, Elektrostal is a city that has much to offer. Whether you are a history buff, nature enthusiast, or simply curious about different cultures, Elektrostal is sure to captivate you.

This article will provide you with 40 fascinating facts about Elektrostal, giving you a better understanding of why this city is worth exploring. From its origins as an industrial hub to its modern-day charm, we will delve into the various aspects that make Elektrostal a unique and must-visit destination.

So, join us as we uncover the hidden treasures of Elektrostal and discover what makes this city a true gem in the heart of Russia.

Key Takeaways:

• Elektrostal, known as the “Motor City of Russia,” is a vibrant and growing city with a rich industrial history, offering diverse cultural experiences and a strong commitment to environmental sustainability.
• With its convenient location near Moscow, Elektrostal provides a picturesque landscape, vibrant nightlife, and a range of recreational activities, making it an ideal destination for residents and visitors alike.

Known as the “Motor City of Russia.”

Elektrostal, a city located in the Moscow Oblast region of Russia, earned the nickname “Motor City” due to its significant involvement in the automotive industry.

Home to the Elektrostal Metallurgical Plant.

Elektrostal is renowned for its metallurgical plant, which has been producing high-quality steel and alloys since its establishment in 1916.

Boasts a rich industrial heritage.

Elektrostal has a long history of industrial development, contributing to the growth and progress of the region.

Founded in 1916.

The city of Elektrostal was founded in 1916 as a result of the construction of the Elektrostal Metallurgical Plant.

Located approximately 50 kilometers east of Moscow.

Elektrostal is situated in close proximity to the Russian capital, making it easily accessible for both residents and visitors.

Known for its vibrant cultural scene.

Elektrostal is home to several cultural institutions, including museums, theaters, and art galleries that showcase the city’s rich artistic heritage.

A popular destination for nature lovers.

Surrounded by picturesque landscapes and forests, Elektrostal offers ample opportunities for outdoor activities such as hiking, camping, and birdwatching.

Hosts the annual Elektrostal City Day celebrations.

Every year, Elektrostal organizes festive events and activities to celebrate its founding, bringing together residents and visitors in a spirit of unity and joy.

Has a population of approximately 160,000 people.

Elektrostal is home to a diverse and vibrant community of around 160,000 residents, contributing to its dynamic atmosphere.

Boasts excellent education facilities.

The city is known for its well-established educational institutions, providing quality education to students of all ages.

A center for scientific research and innovation.

Elektrostal serves as an important hub for scientific research, particularly in the fields of metallurgy, materials science, and engineering.

Surrounded by picturesque lakes.

The city is blessed with numerous beautiful lakes, offering scenic views and recreational opportunities for locals and visitors alike.

Well-connected transportation system.

Elektrostal benefits from an efficient transportation network, including highways, railways, and public transportation options, ensuring convenient travel within and beyond the city.

Famous for its traditional Russian cuisine.

Food enthusiasts can indulge in authentic Russian dishes at numerous restaurants and cafes scattered throughout Elektrostal.

Home to notable architectural landmarks.

Elektrostal boasts impressive architecture, including the Church of the Transfiguration of the Lord and the Elektrostal Palace of Culture.

Offers a wide range of recreational facilities.

Residents and visitors can enjoy various recreational activities, such as sports complexes, swimming pools, and fitness centers, enhancing the overall quality of life.

Provides a high standard of healthcare.

Elektrostal is equipped with modern medical facilities, ensuring residents have access to quality healthcare services.

Home to the Elektrostal History Museum.

The Elektrostal History Museum showcases the city’s fascinating past through exhibitions and displays.

A hub for sports enthusiasts.

Elektrostal is passionate about sports, with numerous stadiums, arenas, and sports clubs offering opportunities for athletes and spectators.

Celebrates diverse cultural festivals.

Throughout the year, Elektrostal hosts a variety of cultural festivals, celebrating different ethnicities, traditions, and art forms.

Electric power played a significant role in its early development.

Elektrostal owes its name and initial growth to the establishment of electric power stations and the utilization of electricity in the industrial sector.

Boasts a thriving economy.

The city’s strong industrial base, coupled with its strategic location near Moscow, has contributed to Elektrostal’s prosperous economic status.

Houses the Elektrostal Drama Theater.

The Elektrostal Drama Theater is a cultural centerpiece, attracting theater enthusiasts from far and wide.

Popular destination for winter sports.

Elektrostal’s proximity to ski resorts and winter sport facilities makes it a favorite destination for skiing, snowboarding, and other winter activities.

Promotes environmental sustainability.

Elektrostal prioritizes environmental protection and sustainability, implementing initiatives to reduce pollution and preserve natural resources.

Home to renowned educational institutions.

Elektrostal is known for its prestigious schools and universities, offering a wide range of academic programs to students.

Committed to cultural preservation.

The city values its cultural heritage and takes active steps to preserve and promote traditional customs, crafts, and arts.

Hosts an annual International Film Festival.

The Elektrostal International Film Festival attracts filmmakers and cinema enthusiasts from around the world, showcasing a diverse range of films.

Encourages entrepreneurship and innovation.

Elektrostal supports aspiring entrepreneurs and fosters a culture of innovation, providing opportunities for startups and business development.

Offers a range of housing options.

Elektrostal provides diverse housing options, including apartments, houses, and residential complexes, catering to different lifestyles and budgets.

Home to notable sports teams.

Elektrostal is proud of its sports legacy, with several successful sports teams competing at regional and national levels.

Boasts a vibrant nightlife scene.

Residents and visitors can enjoy a lively nightlife in Elektrostal, with numerous bars, clubs, and entertainment venues.

Promotes cultural exchange and international relations.

Elektrostal actively engages in international partnerships, cultural exchanges, and diplomatic collaborations to foster global connections.

Surrounded by beautiful nature reserves.

Nearby nature reserves, such as the Barybino Forest and Luchinskoye Lake, offer opportunities for nature enthusiasts to explore and appreciate the region’s biodiversity.

Commemorates historical events.

The city pays tribute to significant historical events through memorials, monuments, and exhibitions, ensuring the preservation of collective memory.

Promotes sports and youth development.

Elektrostal invests in sports infrastructure and programs to encourage youth participation, health, and physical fitness.

Hosts annual cultural and artistic festivals.

Throughout the year, Elektrostal celebrates its cultural diversity through festivals dedicated to music, dance, art, and theater.

Provides a picturesque landscape for photography enthusiasts.

The city’s scenic beauty, architectural landmarks, and natural surroundings make it a paradise for photographers.

Connects to Moscow via a direct train line.

The convenient train connection between Elektrostal and Moscow makes commuting between the two cities effortless.

A city with a bright future.

Elektrostal continues to grow and develop, aiming to become a model city in terms of infrastructure, sustainability, and quality of life for its residents.

In conclusion, Elektrostal is a fascinating city with a rich history and a vibrant present. From its origins as a center of steel production to its modern-day status as a hub for education and industry, Elektrostal has plenty to offer both residents and visitors. With its beautiful parks, cultural attractions, and proximity to Moscow, there is no shortage of things to see and do in this dynamic city. Whether you’re interested in exploring its historical landmarks, enjoying outdoor activities, or immersing yourself in the local culture, Elektrostal has something for everyone. So, next time you find yourself in the Moscow region, don’t miss the opportunity to discover the hidden gems of Elektrostal.

Q: What is the population of Elektrostal?

A: As of the latest data, the population of Elektrostal is approximately XXXX.

Q: How far is Elektrostal from Moscow?

A: Elektrostal is located approximately XX kilometers away from Moscow.

Q: Are there any famous landmarks in Elektrostal?

A: Yes, Elektrostal is home to several notable landmarks, including XXXX and XXXX.

Q: What industries are prominent in Elektrostal?

A: Elektrostal is known for its steel production industry and is also a center for engineering and manufacturing.

Q: Are there any universities or educational institutions in Elektrostal?

A: Yes, Elektrostal is home to XXXX University and several other educational institutions.

Q: What are some popular outdoor activities in Elektrostal?

A: Elektrostal offers several outdoor activities, such as hiking, cycling, and picnicking in its beautiful parks.

Q: Is Elektrostal well-connected in terms of transportation?

A: Yes, Elektrostal has good transportation links, including trains and buses, making it easily accessible from nearby cities.

Q: Are there any annual events or festivals in Elektrostal?

A: Yes, Elektrostal hosts various events and festivals throughout the year, including XXXX and XXXX.

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• / Vladimir Soloviev, prophet of Russia's conversion

VLADIMIR SOLOVIEV prophet of Russia’s conversion

T HE conversion of Russia will not be the work of man, no matter how gifted he may be, but that of the Immaculate Heart of the Virgin Mary, the Mediatrix of all graces, because this is God’s wish, which he revealed to the world in 1917. The life and works of Vladimir Soloviev are a perfect illustration of this truth of Fatima. He whom our Father regards as « the greatest Russian genius of the 19th century », was in his own way a prophet of the “ conversion ” of his beloved Country, announcing the necessity of her returning to the bosom of the Roman Church. «  Rome or chaos  », such was his catchphrase, Rome whose anagram is not a matter of chance, but a providential sign, a definition: ROMA , AMOR . Led by this incomparable guide, we would like « to anticipate in our thoughts, our hearts and our prayers this consecration, this long-awaited conversion, which must mark the beginning of a time of sacred peace throughout the world, the beginning of the universal reign of the Most Blessed and Immaculate Heart of Mary, and through Her, of God’s Kingdom » (English CRC, December 1982, p. 23).

A PERSONAL CONVERSION

Through the example of his life, Soloviev recalls the indispensable means of this immense work: self-renunciation, personal and collective sacrifice, in Russian the podwig , the only way in which the Church, nations, saints and heroes can become the instruments of God’s designs. If he managed to surpass his master Dostoyevsky by his « truly universal Catholicism and far superior mystical vision », this was not without without a conversion of mind and heart on his part.

Our Father summarises the principal stages of his life as follows: « Born of an honourable Muscovite family, of part Kievian ancestry, Vladimir Soloviev began, in a world where only Germany counted, by being a victim of all the poisons of the West. He himself relates how he was a zealous materialist at the age of thirteen, had read Renan’s Life of Jesus at fifteen, and had become an evolutionist and therefore (!) an atheist and a nihilist at eighteen, in « It was Spinoza and then Schopenhauer who pulled him out of this bottomless void. Whereupon in 1872 a mysterious encounter with “  Wisdom  ” suddenly shook him out of the scientific naturalism in which he had been vegetating and made him aware, as he says, of invisible Beauty, the “  Sophia tou théou  ”, the daughter of God. He thus became the fervent witness of Wisdom’s indwelling in the world and of Her desire for total incarnation and universal queenship. His quest for wisdom, scientific, aesthetic and mystical, had commenced. He was nineteen years old. The quest would never end for this new style Russian pilgrim ; it would be of an unparalleled fruitfulness despite its touching brevity. He died of exhaustion in 1900, at the age ! » (English CRC, December 1982, p. 35)

We will limit ourselves in this article to his prophetic insights on the Union of the Churches. In his Lessons on Theandry (1878) – he was then twenty-five ! – our philosopher applies himself to contemplating the Wisdom of God at work in history, perfectly incarnated in Jesus and His virginal Mother, as well as in the Church as she awaits her eschatological transfiguration. The most serious sin, throughout this history, has been that of schism. Who is responsible for this vast Vladimir Soloviev began by throwing all responsibility for it on the Catholic Church, so much so that he provided the inspiration for Dostoyevsky’s famous “ myth of the Grand Inquisitor ” in The Brothers Karamazov . But, at the beginning of the 1880’s, through studying the question more closely, he understood that the sin of schism was in fact that of the East. This was a stroke of genius on his part for which our Father commends him greatly:

« I must beg pardon of my master Msgr. Jean Rupp, of Solzhenitsyn, Volkoff and so many others, but it seems obvious to to me, as it did to Soloviev in the end, that the schism of Moscow in setting itself up as the third Rome was the beginning of all the ills suffered by these admirable Christian peoples of European Russia . And I must say so because this rupture still weighs heavily on the world of today and because it is precisely of this rupture that Our Lady of Fatima speaks when She foretells “  the conversion of Russia  ”. (English CRC, December 1982, p. 24)

Let us follow Soloviev in his commendable mystical conversion which has opened up a path of light for his people, allowing a spring of grace and mercy to gush forth.

AN EVANGELICAL DISCOURSE

In 1881, Soloviev published a long article, still very antipapist, entitled Spiritual power in Russia . There the pope was presented as Antichrist institutionalised ! Our theorist placed all his hope in the regenerative mission of Holy Russia and in the Tsar who was to be her « divine figure, religious guide and animating wisdom ». But were the Russian people still capable of accomplishing such One particular event was to shake Soloviev’s patriotic faith. On March 1, 1881, Alexander II was assassinated by revolutionaries. A few days later, Soloviev gave a Discourse in which he recommended that his successor, Alexander III, show mercy to the regicides. Certainly not as a matter of weakness or abdication before the Revolution, even less out of the spirit of non-violence that a certain Tolstoy was already preaching, but « as an example of Russian piety », that famous podwig « which lies at the heart of the Russian people’s evangelical soul, of which the tsar is the living icon ». Alas, Soloviev was not understood... This was a painful stage in his life, the first step he had taken beyond his master Dostoyevsky.

The following year, he published another article entitled “  Schism in the Russian people and society  ”. Delving deep into the past, he accused Metropolitan Nikon of having broken, at the time of Peter the Great, the communion, the Sobornost , so beloved of the Russian people, by excommunicating Raskol, the fierce guardian of traditional popular religion... Ever since then, the Orthodox hierarchy, enslaved to the imperial power, had proved powerless to govern and sanctify Orthodoxy. It was nothing now but a shrunken, secularized “ local Church ” which, if it were to be restored and revived, would need to open itself up to “ the universal Church ”.

In the spring of 1882, Soloviev was powerfully affected by an unusual dream. In his dream he met a high-ranking Catholic ecclesiastic and entreated him to give him his blessing. The priest refused, so Soloviev insisted, declaring, « The separation of the Churches is the most disastrous thing possible. » Finally, the ecclesiastic agreed to give him his blessing.

This premonitory dream was to awaken in Vladimir Soloviev a burning desire for reconciliation with Catholicism, and to stimulate him to write a series of articles to be published every month in his friend Aksakov’s slavophile newspaper Rouss and then to be collected together in a work with the resonant title: The Great Controversy and Christian Politics . One particular maxim constantly reappeared under the Russian writer’s pen:

«  FIRST AND FOREMOST WE MUST WORK TO RESTORE THE UNITY OF THE CHURCH, AND TO MAKE THE FIRE OF LOVE BURN IN THE HEART OF CHRIST’S SPOUSE . »

By an irony of fate, the term “ Controversy ”, which for Soloviev referred to the conflict between Rome and the East, was going to give place to a bitter controversy between himself and his Orthodox and slavophile friends.

A MARVELLOUS AND ADORABLE WISDOM

T HE world’s beauty appeared to Soloviev as a living figure, a real existence, changing and yet immortal. He saw her and held her as the queen of his spiritual universe under her venerable name of Sancta Sophia . At the end of his life, in 1898, he celebrated the Three Encounters he had had with this Beauty which for him was Wisdom.

“ Three times in his life he had been overwhelmed by the radiant visit of Wisdom who appeared to him in the form of an absolutely heavenly female being, dazzling him and enlightening him profoundly. Not without reason certain authors think that all his religious and even philosophical works derive from this illumination. ”

And let us immediately point out, in order to acclimatize the Western reader who is highly likely to be disconcerted by these accounts, that trustworthy interpreters of Soloviev have attributed a marian character to these visions. For them, the whole of the Philosopher’s work derives from the AVE MARIA GRATIA PLENA . “ It is a marvellous perspective ”, adds Msgr. Rupp. “ Wisdom is closely allied to the Immaculate who is its seat. ” ( Le message ecclésial de Soloviev , p. 340)...

What I am going to say next will perhaps surprise my reader. Nothing is more biblical than this vision, and I am astonished at the astonishment of theologians and their impatient criticisms. This Sophia was already well known, hymned and even boldly adored by the scribes of the Old Testament under this very name of Wisdom. Far from being “ pantheist ”, this idea, this vision touches the essence of created beings, and is clearly poles apart from the Platonic idea and far more profound than Aristotle’s substance; it lies at the very heart of being, there where nothing exists except relationship to God, the term of a will and a wisdom that are infinite, there where exists a pure reflection, a fragment of the image of God’s beauty.

George de Nantes , A mysticism for our time , French CRC no. 133, p. 7.

THE GREAT CONTROVERSY

In January 1883, he fired the opening shots with an open letter to Aksakov: « As I reflected on the means of curing this interior disease (of Christianity), I became convinced that the origin of all these evils lies in the general weakening of the earthly organisation of the visible Church, following her division into two disunited parts. » He demonstrated that, in order to establish herself on earth and to endure throughout history, the Christian religion had need of a higher authority, and he explained that it was therefore essential to restore « the union of all Christian and ecclesiastical forces under the standard and under the power of one central ecclesiastical authority ».

On February 19, Soloviev gave a talk in homage to his master Dostoyevsky. It was almost a panegyric of the Roman Church ! He declared his ardent hope for the reconciliation of the two Churches, for the two parts of the universal Church which should never have been separated and whose centre lay in... Rome . As a result of this speech, he saw himself banned from speaking in public. The newspapers made no mention of his speech. For the first time, and it would not be the last, Soloviev was the victim of the censure of Constantin Petrowitch Pobiedonostev, Russia’s Grand Inquisitor and the Tsar’s adviser on religious matters. Pobiedonostev championed a sacral conception of political power, akin to that of the French legitimists of the time, but he was fiercely Orthodox, and any opening towards the Catholic religion was pitilessly censured.

Soloviev responded to this censure with a smile. So his speech had been described as « infantile chattering » ? « If we are not converted », he said to his friends, « and become like little children again, we will not enter the Kingdom of Heaven. » He went on: « When I was a pretentious little boy [teaching German philosophy: Kant, Hegel, Fichte, Schopenhauer and Nietzsche], people listened with great respect to my “ truly infantile ” prattling. And now it is fitting that the only way I can attain the perfection of humility is by everyone ! »

At the same time, he wrote to Aksakov: « It is necessary to defend Catholicism against the false accusations being brought against it... Consequently, in advocating a reconciliation with Catholicism, I assume that Catholicism is not in principle erroneous, for one cannot be reconciled with error . » Now there we have a true ecumenism ! The life of Soloviev, writes our Father, « was ».

To the charge of “ papism ” levelled against him, Soloviev responded in March 1883 with an admirable profession of faith, already Catholic:

« It seems to to me that you concentrate only on “ papism ” whereas I focus first and foremost on the great, holy and eternal Rome, a fundamental and integral part of the universal Church. I believe in this Rome, I bow before it, I love it with all my heart, and with all the strength of my soul I desire its rehabilitation for the unity and integrality of the universal Church. And may I be accursed as a parricide should I ever utter one word of condemnation against the Holy Church of Rome . »

THE REALISATION OF THE DREAM

In May 1883, on the occasion of the coronation of the Emperor Alexander III, the Moscow press complained that too many concessions were being made to restore diplomatic relations with the Vatican broken in 1866, but Soloviev protested: such an agreement was necessary, were it only to improve relations with the Catholics of Poland. The Pope was represented at the ceremony by his special envoy Msgr. Vincenzo Vanutelli. Had not Alexander III written to Leo XIII shortly beforehand: « Never has unity between all Churches and all States been so necessary, in order to realise the wish expressed by Your Holiness of seeing the peoples abandoning the disastrous errors responsible for the social malaise and returning to the holy laws of the Gospel... »

A few days after the ceremony, Soloviev was crossing Moscow in a hired car. Suddenly, he recognized the route he had followed in his dream the previous year. Soon he came to a stop in front of a house from which a Catholic prelate was just leaving: it was Msgr. Vanutelli in person... There was the same hesitation of this latter to give his blessing to a schismatic, and the same entreaties of Soloviev, who finally !

In the summer of 1883, our author wrote two articles on The Catholic Question . According to Soloviev, it was for Russia to take the first step towards the Catholic Church. Imagine !

His articles were not of the sort to leave his readers indifferent. On the Orthodox side, there was an increasing irritation, while on the Catholic side, surprise soon gave way to enthusiasm. The news crossed the borders, spreading to Poland and even to Croatia, where Msgr. Strossmayer was finally seeing his desires realised. The jurisdiction of his diocese of Djakovo extended into Bosnia and Serbia, that is into Orthodox territory. Endowed with a superior intelligence and animated by great apostolic zeal, this Croatian bishop keenly felt the need for a true, intelligent and benevolent ecumenism. He wrote in 1883 to one of his friends, Father Martynov:

« In my opinion, the principal task of the Catholic Church and of the Holy See this century is to draw as closely as possible to the Slav nation, principally the Russian nation . By winning it over to the divine unity of the Catholic Church, we would at the same time win over everyone in the world who still possess a positive faith. »

IN THE RADIANCE OF THE IMMACULATE

In the summer of 1883, Soloviev wrote five long letters to a Russian Uniate priest on the subject of The Immaculate Conception of the Most Blessed Virgin Mary . At the same time he translated Petrarch’s “ Praise and prayer to the Most Blessed Virgin ”, wherein he contemplated Her “ clothed in the Sun, crowned with stars... Her glance radiating infinity ! ” It is highly significant that Soloviev was simultaneously attracted by the mystery of the Catholic Church and the mystery of the Immaculate Virgin. The dogma of the Immaculate Conception was the first Catholic dogma which he embraced, and his favourite painting was the Immaculate Conception by Murillo.

In The Foundations of the Spiritual Life (1884), he exalted the « All Holy and Immaculate » Virgin Mary. In Russia and the Church Universal (1889), he would praise Pope Pius IX for having quoted, in support of his dogmatic definition, the Old Testament texts referring to Wisdom, the “  Sophia  ” of his personal intuitions:

« If, by the substantial Wisdom of God, we were exclusively meant to understand the Person of Jesus Christ, how could we apply to the Blessed Virgin all those texts in the Wisdom books which speak of this Wisdom ? However, this application, which has existed from the very earliest times in the offices of both the Latin and Greek Churches, has today received doctrinal confirmation in the bull of Pius IX on the Immaculate Conception of the Most Blessed Virgin. » (quoted by Msgr. Rupp, Le message ecclésial de Soloviev, p. 338)

In September 1883, when the sixth chapter of The Great Controversy was published, a rumour spread through Moscow that Soloviev had “ passed over ” to Catholicism, but there was no truth in it. Moreover, curious though this may seem to us, he was not looking “ to pass over to Catholicism ”, but only to open Orthodoxy up to the universality of the Roman Church.

His seventh and final chapter aroused a lively debate, one that is ever topical. The question turned on the attitude of the Byzantine Greeks in conflict with the Crusaders of the West. Soloviev wrote: « On the day that Constantinople fell, seeing the Turkish armies poised to attack, the final spontaneously expressed cry of the Greeks was, “ Better Islamic slavery than any agreement with the Latins. ” I do not mention this as a reproach to the unfortunate Greeks. If, in this cry of implacable hatred, there was nothing Christian, then neither has there been anything especially Christian in all the formal and artificial attempts to reunite the Churches… »

Aksakov, his Orthodox pride deeply irritated by this remark, retorted: « What does he mean, nothing Christian ? May the Greeks be blessed a hundred times over for having preferred a foreign yoke and bodily torture to the abandonment of the purity of their faith in Christ and for having thus preserved us from the distortions of papism at the precise moment [ the beginning of the 13th century ! ] when it had reached the height of its deformity. May they win eternal glory for this ! »

Nonetheless, Soloviev continued his search for truth, surmounting every obstacle. His article “  Nine Questions to Father Ivantsov-Platonov  ” published in December 1883, created a deep stir even in the West. Here he put nine questions to his former master in Orthodoxy on those points of controversy which set the Church of the East against the Church of Rome. Here is the setting:

« How is it that the countries of the East are separated from the Roman Church ? Did the latter proclaim an heretical proposition ? One would be hard pushed to maintain this, for the addition of the Filioque to the Creed, which is put forward to justify the separation, does not have the character of a heresy. Furthermore, it is absurd to say that the Roman Church is in a state of schism with regard to the Eastern Churches. Thus, the latter’s separation from the former has no basis. Let us acknowledge this and, putting aside all human viewpoints, let us work towards Unity or rather let us work so that Unity, which already has a virtual existence, may become a reality. »

THE THREAD OF AN ANCIENT TRADITION

During 1884, the Russian philosopher studied Catholic dogmatics. He read the works of Perrone, the theologian of Gregory XVI and Pius IX, as well as the texts of the Councils. He was particularly interested in Popes Gregory VII and Innocent III, whom he read in the original text.

At the same time he had a great enthusiasm for the Croatian priest George Krijanich who « had come from Zagreb to Moscow in the 17th century to spread the ideal of the Holy Kingdom of God, Roman Catholic and panslavic, gathering together under the sceptre of the tsars and the crook of the Pope all the Slav peoples who would thereby be freed and protected from the twofold burden pressing them on both sides like a vice, the Germanic powers and the Turks. Thus the Croats would work to free themselves from Austrian control and at the same time they would assist the Serbs, their Orthodox brothers, to shake off Moslem domination.

« To realise this grand design, capable at one blow of powerfully advancing the Kingdom of God on earth, Krijanich came to Moscow and preached on the subject of Russia’s reconciliation with Rome . This should not be difficult, he said, because the Russians had only fallen into schism through ignorance and not through heresy or malice. He himself was already preaching that everyone should recognise their own individual faults, be they unconscious or involuntary, and the need for expiation. God’s blessings would follow as a result, immense and eternal blessings. Sergius Mikhailovich Soloviev, our great man’s father, a historian and the author of a monumental history of Russia, admired Krijanich as “ the first of the Slavophiles ” and also, in his eyes, “ the most paradoxical ”, so alien did Catholicism then appear to the Russian consciousness. » (English CRC, December 1982, p. 32)

Soloviev intended to prove the contrary. And it was just at this time that he entered into friendly relations with the Croatian Bishop Strossmayer, thereby resuming the thread of an ancient tradition, one which was apparently marginal but which in reality was pregnant with a splendid future. Early in December 1885, Soloviev for the first time received a letter from the Croatian bishop. He replied to him on December 8, “  the blessed Day of the Immaculate Conception of the Most Blessed Virgin  ”:

« On the reunion of the Churches », he wrote, « depends the fate of Russia, the Slavs and the whole world. We Russian Orthodox, and indeed the whole of the East, are incapable of achieving anything before we have expiated the ecclesiastical sin of schism and rendered papal authority its due . » And he ended with these words: « My heart burns with joy at the thought that I have a guide like you. May God long preserve your precious leadership for the good of the Church and the Slav people. » In his pastoral letter of January 1886, the bishop of Djakovo quoted large extracts from this letter.

Encouraged by such support, in 1886 Soloviev undertook a study on Dogmatic development and the question of the reunion of the Churches , which provoked the fury of Orthodoxy. However, at a conference given at the ecclesiastical Academy of Saint Petersburg, Soloviev attempted to justify himself: « I can assure you that I will never pass over to Latinism. » He thereby sought to register his attachment to the Eastern rite. No question for him of adopting the Latin rite ! After that, he set out on a journey to Europe.

FIRST STAY IN ZAGREB (1886)

At the beginning of July, he was the guest of the honourable Canon Racki, President of the Yugoslav Academy of Zagreb, founded by Msgr. Strossmayer, and a personal friend of the latter. Every morning the Orthodox Soloviev assisted at the Catholic Mass with great enthusiasm. He made the sign of the cross in the Catholic manner, but prayed in the Greek manner, crossing his arms on his chest. He willingly admitted to his host – and this was not due to any desire to please on his part – that Croatian Catholics, like the Ukrainians, were more religious than his Orthodox compatriots !

Following an article published in the Croatian journal Katolicki List , Soloviev for the first time encountered opposition from a Catholic priest.

During his stay in Zagreb, he also published a letter in the Russian newspaper Novoie Vremia , wherein he refuted the widespread opinion in Russia that the Croats were the instruments of the Austro-Hungarian government’s attempt to Latinize the Eastern Slavs.

In August, he joined Msgr. Strossmayer in the Styrian Alps, and spent ten marvellous days with him. These two minds were truly made to get along. The mutual admiration they felt for one another reinforced their spiritual friendship. But Soloviev continued to receive Holy Communion at the hands of the Orthodox priest of the Serb parish of Zagreb... Rising above the inevitable criticisms, he then wrote a letter to Msgr. Strossmayer, summarising their initial conversations:

«  The reunion of the Churches would be advantageous to both sides . Rome would gain a devout people enthusiastic for the religious idea, she would gain a faithful and powerful defender. Russia for her part, she who through the will of God holds in her hands the destinies of the East, would not only rid herself of the involuntary sin of schism but, what is more, she would thereby become free to fulfil her great universal mission of uniting around herself all the Slav nations and of founding a new and truly Christian civilisation, a civilisation uniting the characteristics of the one truth and of religious liberty in the supreme principle of charity, encompassing everything in its unity and distributing to everyone the plenitude of the one unique good. »

Such was his transcription of the well known Catholic principle: «  In necessariis unitas, in dubiis libertas, in omnibus caritas : unity in essentials, liberty in matters of doubt, and in all things charity . Such must be the Charter of Catholic ecumenism under the crook of the one Shepherd. From the start of this crisis, such has been the invitation we have made to our bishops and to our brothers. Today, it is also the will of the Holy Father », wrote our Father in his editorial for September 1978, dedicated to John Paul I, another Saint Pius X without knowing it (English CRC no. 102, p. 6).

When he informed his friends of Soloviev’s letter, Msgr. Strossmayer presented its author as « a candid and truly holy soul ».

Msgr. Strossmayer and Soloviev had agreed to meet again in Rome for the jubilee pilgrimage of 1888. The Croatian bishop decided to pave the way in Rome by writing to Leo XIII’s Secretary of State, Cardinal Rampolla. He presented his Russian friend as «  toto corde et animo catholicus  ». The Pope at first took a personal interest in the affair: « Here is a sheep », he said, « who will soon be clearing the gate of the sheepfold. » But curiously, there was to be no follow-up. It seems that Leo XIII failed to appreciate Soloviev’s genius... However, things were different in France, where an unassuming and ardent rural parish priest latched on to everything that his apostolic zeal could extract from the lightning advances made by the Russian thinker ( see inset , p. 19).

Soloviev returned to Russia at the beginning of October 1886, rather discouraged by the criticisms directed against him on all sides: there were the Orthodox, some of whom had accused him of bringing Orthodoxy into disrepute abroad... and certain Catholics, like Fr. Guettée in France, a modernist priest with little to commend him, whom he had met in Paris in 1876 and who had recently published an article of rare violence against him !

THE “ RETURN OF THE DISSIDENTS ”

June 18, 1887: a young Capuchin, Leopold Mandic, from Herzeg Novi in Bosnia, under the jurisdiction of Msgr. Strossmayer, and studying at the friary in Padua, heard the voice of God inviting him to pray for and promote the return of the Orthodox to the bosom of the one Church of Christ. «  The goal of my life , he would later say, must be the return of the Eastern dissidents to Catholic unity; I must therefore employ all my energies, as far as my littleness allows, to co-operate in such a task through the sacrifice of my life . » Fifty years later, he would still remember this grace: «  June 18, for the record: 1887-1937. Today, I offered the Holy Sacrifice for the Eastern dissidents, for their return to Catholic unity . » Thus the Heart of Jesus and the Immaculate united, in this one same “ ecumenical ” work, the ardent heart of a young Capuchin destined for the altars, the apostolic wisdom of a bishop and the brilliant intuitions of a great thinker.

In January 1887, from the Monastery of Saint Sergius where he had celebrated Christmas, Soloviev wrote an article in which he provided philosophic justification for the three Catholic dogmas which the Orthodox reject, namely the Filioque, the Immaculate Conception and papal infallibility . Here is a « basis for working towards the reunion of the Churches », he explained. A few months later, he published in Zagreb (on account of the censure directed against him in Russia) his book The History and Future of Theocracy .

There he retraced the vast movement of history towards the establishment of the Kingdom of God. Universal Theocracy, the successor of Jewish Theocracy, cannot be conceived, he explained, without an integrally Christian politics, and he concluded with a splendid anthem to Christ Pantocrator receiving from His Father all power on earth and in Heaven and acting through His emissaries, the Apostles and their successors. Soloviev always believed in the privileged vocation of Russia within the Catholic community of Christian nations, even if he stigmatized what he called “ the sin of Russia ”, which was to oppress and hate all those it dominated, in particular Polish Catholics, Greek Uniates, Ruthenians and Jews !

Like a true prophet, he was vigorous in preaching repentance to his people . In order that they might be faithful to their vocation within the great Slav family, Soloviev asked them to give up their inordinate ambitions, to return to a truer and more Christian conception of their destiny, and to accomplish this within the only international organization which could direct its course, Catholicism, that is to say Roman universalism.

«  One of my theses is that the cause of the Reunion of the Churches in Russia demands a podwig (sacrifice) even heavier to bear than that which, already demanding great self-denial, was needed to ensure Russia’s receptivity to Western culture, an event truly disagreeable to the national sentiment of our ancestors .

«  Well ! this sacrifice consists in drawing closer to Rome and it must be attained at all costs. In this lies the remedy for the Russian sin . »

It goes without saying that Soloviev earned himself new enemies with his book. It cost him great personal suffering, but he could not fail the Truth, which he contemplated with ever greater clarity... What greatness of soul this universal genius possessed !

SAINT VLADIMIR AND THE CHRISTIAN STATE

1888 marked the ninth centenary of the baptism of Saint Vladimir, the first prince of Kiev, whose kingdom after his conversion became « the model of Christian States, with evangelical morals », writes our Father (English CRC, December 1982, p. 23). Soloviev used the occasion to give a conference in Moscow, where he reaffirmed that Russia’s destiny was to turn towards Rome, as King Vladimir had ! However, having hardened itself in its schism, the Muscovite hierarchy was no longer animated by the spirit of St. Vladimir. Hence the fury of the Orthodox hierarchs !

At the same time, Msgr. Strossmayer had gone to Rome for the Jubilee. In vain did he wait for Soloviev there. The latter, fearing perhaps that he had made a definitive break with the Orthodox world which he dreamed on the contrary of winning for the Union, had given up the idea of making this journey. It must also be said that Vatican diplomacy hardly inspired more confidence in him. Leo XIII was revealing himself less and less slavophile, reserving his favours for the Germany of old Bismarck and the young William II ! Msgr. Strossmayer lamented this in a letter to Fr. Martynov: «  The Pope is acting against the Slavs. The Roman prelates are like people insane and think only of temporal power !  »

What a difference between Leo XIII and his successor, St. Pius X, who was, in the words of Msgr. Rupp and our Father, the greatest slavophile pope of our times !

Early in May 1888, Soloviev was on a visit to Paris. To explain his thinking to the French public, he gave a conference on the Russian Idea , « the true national idea eternally fixed in the design of God », who longs to spread His light over the whole world. However, Soloviev remained lucid about his own Church: « If the unity of the universal Church founded by Christ only exists among us in a latent state, it is because the official institution represented by our ecclesiastical government and our theological school is not a living part of the universal Church. »

In passing, he described the destruction of the Greek-Uniate Church by the Orthodox as a «  veritable national sin weighing on Russia and paralysing her moral strength  ». That is still the case today...

In July, Kiev celebrated the feast of the baptism of St. Vladimir. From Zagreb Msgr. Strossmayer sent a telegram in which he exalted Russia’s future role in the manner of his friend Soloviev. Scandal ! His remarks were universally reported by the press. Cardinal Rampolla informed the Croatian bishop that Leo XIII was seriously displeased ! The bishop of Djakovo also earned himself the bitter reproaches of Emperor Francis Joseph of Austria, which is more understandable given the rivalry existing between the two Empires.

In the summer of 1887, Soloviev published in the Universe , the newspaper of Louis Veuillot, three articles on St. Vladimir and the Christian State which caused a great stir. Then he journeyed to Croatia where he remained for one whole month with Msgr. Strossmayer. This meeting was rather sad, for the two friends were increasingly aware that their attempt to reunite the Churches would not succeed, at least in their lifetime.

It was in Djakovo that Soloviev finished the immense prologue to his magisterial book, Russia and the Church Universal , in which one can already glimpse signs of the discouragement that would overwhelm the thinker in the latter part of his life. We know from Fatima that the work of the conversion of Russia, something humanly impossible, has been entrusted to the Immaculate Heart of Mary who has a particular love for this Nation such as to inspire jealousy in others. But this only makes it all the more extraordinary that our prophet should have traced out the course of this conversion, like a true Precursor !

« RUSSIA AND THE CHURCH UNIVERSAL »

Soloviev does not hesitate to delve deep, extremely deep, into the past. To realise its designs in the world, divine Wisdom wished to become incarnate, and the Verb to take flesh like our own. As that was not enough, He also wished to unite to Himself a social and historical body, one that could reach the universality of mankind and communicate to all men His own divine Life. In this magnificent perspective, Soloviev compares the formation of that Body through which God wishes to be united with humanity to that effected in the womb of the Virgin Mary at the time of the Incarnation, and to that which operates every day in the Eucharistic mystery... What was needed for this work was a solid foundation, a Rock:

« This bedrock has been found », he writes, « it is Rome. It is only on the Rock [of Peter and his successors] that the Church is founded. This is not an opinion, it is an imposing historical reality . »

It is also an evangelical truth: «  You are Peter, and on this Rock I will build my Church . » Here Soloviev addresses the Protestants who seek to outbid each other in their attacks against the Primacy of Peter by quoting Jesus’ own words to His Apostle when he was obstructing the Master’s path: «  Get behind me, Satan !  » Soloviev’s response once again shows the clarity of his intelligence and his perfect knowledge of Catholic dogma:

«  There is only one way of harmonising these texts which the inspired Evangelist did not juxtapose without reason. Simon Peter, as supreme pastor and doctor of the universal Church , assisted by God and speaking for all, is, in this capacity, the unshakeable foundation of the House of God and the holder of the keys of the heavenly Kingdom. The same Simon Peter, as a private person, speaking and acting through his own natural forces and an understanding that is purely human , can say and do things that are unworthy, scandalous and even satanic. But personal defects and sins are passing, whereas the social function of the ecclesiastical monarch is permanent. “ Satan ” and the scandal have disappeared, but Peter has remained.  »

Soloviev’s doctrine agrees with that of Vatican Council I and with that of our Father who, at the same time as he makes us venerate Peter’s magisterium, magnificently illustrated by Blessed Pius IX, St. Pius X and John Paul I, accuses John XXIII, Paul VI and John Paul II of being instruments of “ Satan ” for the ruin of the Church.

However, Christ wished that it should be around Peter that the unity of faith and charity should be formed: «  Since the unity of the faith does not presently exist in the totality of believers, seeing that not all of them are unanimous in matters of religion, it must lie in the legal authority of a single head, an authority assured by divine assistance and the trust of all the faithful . This is the ROCK on which Christ founded His Church and against which the gates of hell will never prevail.  »

Why did this ROCK settle in Rome, and not in Jerusalem, Constantinople or Moscow ? Here we have a further brilliant response from Soloviev: historically Rome represented the order, civilization and terrestrial Empire that would best allow the Church to become the universal spiritual Empire desired by Christ. In a mystical view of the history of Salvation – we would say divine “ orthodromy ” – Soloviev shows how God, wishing to extend salvation to the whole world,  decided one day that His Kingdom should leave Israel for Rome, so that the capital of the pagan Empire should become “ the conjoint instrument ” of His designs:

« The universal monarchy was to stay put; the centre of unity was not to move. But central power itself, its character, its source and its sanction were to be renewed... Instead of an Empire of Might, there was to be a Church of Love. » One thinks of Constantine’s conversion and his imposition throughout the Roman Empire of laws favouring Christianity, and of Theodosius declaring the Christian religion the religion of State. What decisive support for the Gospel ! The remarkable Roman civilization, already the heir of Greece, was put at the service of the Cross of Christ !

Soloviev had some wonderful expressions to describe this, as for example the following: «  Jesus unthroned Caesar... By unthroning the false and impious absolutism of the pagan Caesars, Jesus confirmed and immortalised the universal monarchy of Rome and gave it its true theocratic foundation . »

« Let us not think », comments our Father, « that our theosophist loses his way in a contemplation of evangelical love and freedom. Fully aware of the frailty and shortcomings of humanity, he declares that it is essential, for its effective salvation, that supreme divine power be joined to the firmest social structure, to the virile principle , and not as formerly to the female principle of a virginal flesh for the Incarnation. This firm principle is the imperial monarchical institution which is Rome and Caesar. Converted, elevated and unabolished, the Power of Rome continues in the Pope for the service of the universal community.

« It is only this divino-human pontifical paternity that is capable of forming the basis of the universal fraternity of the peoples, not only through its spiritual influence but also through its authority and its supranational organization. In this monarchy, sacred but popular, the Pope, the Universal Emperor, clearly remains the servant of the servants of God and is, for that very reason, the sovereign Head of the Nations. Opposed to any kind of papolatry, antagonistic to all the encroachments of papism, and quite capable of denouncing such a Pope as Satan, Soloviev raised an imperishable monument to the glory of Rome and pointed out – him, a member of the Orthodox Church – the path of the world’s salvation, which lay in one place only, in the universal Christian order of a restored Roman Catholic Church ... » (French CRC no. 131, July 1978, p. 6)

In his lifetime, Soloviev ran up against a wall of hostility and incomprehension: « I am not so naive », he said, « to seek to convince minds whose private interests are greater than their desire for religious truth. In presenting the general evidence for the permanent primacy of Peter as the basis of the universal Church, I have simply wanted to assist those who are opposed to this truth, not because of their interests and passions, but merely because of their unwitting errors and hereditary prejudices. »

The final period of his life might seem to some like a decline and a renunciation of his prophetic insights, but our Father writes: « Soloviev was too great a mind to be discouraged or to modify his ideas in accordance with the fluctuations of his worldly success. What is certainly true is that his bitter experiences gave him a better knowledge of the Evil that was at work in the world, throwing up formidable obstacles to God’s designs and going so far as to erect a kind of caricature of them. This he denounced as the power of the Antichrist, the Prince of this world, announced in the Scriptures. » (French CRC no. 132, August 1978, p. 12)

At the beginning of the 1890’s, relations between Soloviev and the Orthodox Church deteriorated. «  Given the papaphobia reigning among us , he wrote to a friend, sometimes revealing its underhand character and at other times its stupidity, and always in any event unchristian, I considered and I continue to consider that it is necessary to draw people’s attention to the Rock of the Church laid by Christ Himself and to its positive significance . »

As he persisted in his criticisms, even going so far as to compare the Greco-Russian Church with « the Synagogue », the Orthodox hierarchy, in the person of Pobiedonostev, the Holy Synod’s prosecutor, employed the ultimate weapon at its disposal: it deprived him of the sacraments. One day in 1894, being seriously ill, Soloviev asked to receive the sacraments. His Orthodox confessor refused to give him absolution unless he renounced his Catholic views. Soloviev refused to yield, preferring to forego confession and Holy Communion.

AN AUTHENTIC CONVERSION

The moment had come. On February 18, 1896, he went to see Fr. Nicholas Alexeyevich Tolstoy, a Catholic priest of the Eastern rite exercising his ministry in Moscow. This priest, a former officer, owed him his vocation, his formation (Soloviev having been his teacher) and his conversion to Catholicism. That February 18 was the feast day of Pope St. Leo so dear to Soloviev. Before Mass, he read on his knees the Tridentine symbol of the faith containing the Filioque and a formula declaring that the Church of Rome must be regarded as the head of all the particular Churches. Then he received the Body of Christ at the hands of the Catholic priest.

On the following day, Fr. Tolstoy was denounced and arrested. He managed to escape and to reach Rome first, then France. It was only in 1910 that he would give an account in the Universe of the authentic conversion of Soloviev, and in 1917 that the two witnesses present at the scene would confirm the celebrated Russian’s profession of the Catholic faith. Nevertheless, this conversion was disputed not only by the Orthodox but also by Catholics imbued with a false ecumenism like Msgr. d’Herbigny of sinister memory. But in this matter the facts are indubitable. His entry into the Catholic Church did not, however, in Soloviev’s mind, exclude him from what he called « the true and authentic Eastern or Greco-Russian Church ». Never did he embrace the Latin rite. After the exile of Fr. Tolstoy, as there were no longer any Catholic priests in Moscow apart from those belonging to the Latin rite, Soloviev decided to refrain from receiving the sacraments...

In 1897, a census of the whole of Russia was carried out in which a question was asked about religion. «  I am both Catholic and Orthodox; let the police work that out !  » Soloviev answered.

« Self-important people from Rome and Moscow declared themselves scandalized », writes our Father. « The hour had not yet come for the podwig , for self-renunciation and reconciliation in truth and justice ( pravda ), and for the restoration of the wholly divine unity of communion in love ( sobornost ). Msgr. Rupp thinks that we achieved it with Vatican II. Alas, no ! I hope for and expect it to come with Vatican III... but only after the trial, after conversion and expiation... and after Our Lady’s humble requests have been met. » (English CRC, December 1982, p. 36)

UNDER THE SIGN OF MARY

«  This glow from Heaven emanates from Mary, And vain remains the attraction of the serpent’s venom.  »

On July 17, 1900, sensing death approaching, Soloviev sent for a priest. He was most insistent about this: « Will it be morning soon ? When will the priest come ? » The next day, he made his confession and received Holy Communion at the hands of an Orthodox priest. He died peacefully a few days later, on July 31, «  in the communion of Russian Orthodoxy to which he had ever been faithful, without however disowning the Catholicism of his heart, assured by the example of the Fathers of Russian Christianity, Saints Cyril and Methodius, Saint Vladimir, and so many strastoterptsi , innocents who had suffered the passion , and startsi , slavophiles and romanophiles at the same time, without schism or constraint, in the love of Holy Church and Holy Russia, the Kingdom of God to come !  »

But all this is too beautiful for us not to revisit it, so our Father has decided that we will study in more depth the work of this great Russian thinker, in three parts to appear in subsequent editions of Resurrection , Deo volente:

The vocation of Russia in the designs of God and the concert of the Christian nations: up to and including Putin ?

The Immaculate Virgin Mary , throne of Wisdom, essential beauty of the created world, our ultimate recourse !

The Antichrist unmasked by Soloviev . This was the last service the “ inspired prophet ” rendered to his beloved Russia: that of putting her on her guard against the seductions of the Antichrist. In Rome, at the same time, St. Pius X was also announcing his advent in his encyclical E supremi Apostolatus of October 4, 1903: « The Antichrist is present among us. The Evil shaking the world should not affright us, it will only last a short while. What must fall will fall, and the Church will be reborn from the trial, assisted by her Saviour and ready for extraordinary developments. »

Brother Thomas of Our Lady of Perpetual Help He is risen ! n° 8, August 2001, pp. 13-22

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