fact of bowing to success (if only it is not an opportunistic policy based on 
wack of principle) may mean that a tribute is paid to what is held to be 
a force of power. Now in the most important field of the nations life, 
in matters regarding its faith, its Church, the Bolshevics have already been 
defeated. An if one is obliged to bow one’s head before real strength; 
this we must do when speaking of the life of the Church in Russia; it is 
a force that keeps growing, that has vanquished the Bolshevics on nume- 
rous points of the “spiritual front” and continues its victorious march 
into the very depths of the Communist Party, wrenching from its grip 
soul after soul; we bow our heads to a success that becomes more and 
more distinct and brillant: it is the triumph of faith. 
It is most important to show that the Bolshevics are already beaten on 
the battlefield of the spirit, for by studying the victors and the vanquished 
in a ten years long struggle where pure accident could play no part, we 
come to understand the forces prompting them, — the powerful, but 
defeated force of Bolshevism and the oppressed, but victorious force of 
the Church. This study will also reveal the real features of Bolshevism 
and will decide whether it is still powerful or already rotting at the root. 
The story of the Church under the Soviets is the story about an incre- 
dible event — the victory of the Church. It is the central event in the 
long line of happenings during ten years of Bolshevism — for it decides 
the fate of Bolshevism itself. 
He, who dies gladly under torture, defeats his tormentor. Neither 
oppression mor persecution, neither hunger nor nakedness, neither danger 
nor deatth, can destroy faith. 
“For Thy sake they kill us daily, they take us for sheep doomed to 
perish under the knife. But He who loves us, gives us the strength to bear 
it.” Many believers in Soviet Russia feel that these words of St. Paul 
refer to them. 
Thus the death of the Metropolitan Bishop Benjamin of St. Peters 
burg, executed by shooting on the night of August 12th, 1922, was the 
heroic death of a martyr*). The Archimandrite Sergius Shein, executed 
together with him, prayed: “Forgive them, for they know not what they 
are doing”**). The monk Telegin, executed at Moscow in the Spring of 
1922, awaited his death with an eagerness that reminds one of the first 
martyrs. “I long to meet my Saviour”, said he to a priest imprisoned 
with him***). We also know details of the last days of Bishop Platon, 
*) See, for instance, his wonderful letter written before death, first published in 
the Helsingfors Russian paper “Russkia Vesti” (Sept. 6th, 1922). A detailed account 
of his trial and death will be found in “The Assault of Heaven”, London, 1927 
**) “The Assault of Heaven”. 
'**\ “The Assault of Heaven”