of the 50th Białystok Regiment to take them by storm, but without bloodshed. These soldiers were made drunk for this purpose by Archimandrite Misail, head of St. Panteleimon Monastery, resulting in bloodshed. The Kherson doctor’s registry lists 46 monks from St. Panteleimon were injured and allegedly four killed. This occurred on the feast day of the miraculous icon of the Mother of God Galaktotrophousa (“Milk-Giver”), enshrined at Hilandar Monastery of the Serbians. More Name-Glorifiers at the Skete of Saint Andrew were arrested on July 19 without confrontation. The steamer with the captured monks stood near Athos until July 22. 40 of the injured were sent to the Mount Athos hospital and the remaining 621 monks (418 from St. Panteleimon’s and 183 from St. Andrew’s) were shipped to Odessa. Upon arrival, customs agents seized all of their possessions which were never returned. After interrogation in Odessa, 8 monks were deported back to St. Andrew’s, 40 jailed, and the rest had their hair and beards shaved, were defrocked, and resettled in the cities of their homeland. Those who were priests were forbidden to hold liturgies, while many were denied the sacraments for the rest of their lives, and at death were deprived the last rites and a Christian burial. On July 17, 1923 another 212 monks who opted to voluntarily leave Mount Athos arrived in Odessa on the steamer Chikhachev, some wearing Jewish kippot as ritual mockery. The population of Russian monks on Mount Athos, recorded as being 3,496 in 1910, shrank to 1,914 in 1914. Proponents and opponents The main proponent of the Imiaslavie doctrine was Anthony Bulatovich, a Hieromonk of St. Andrew’s who published books on the subject. Those who promote this doctrine claim support from the writings of Saint John of Kronstadt, and the influential mystic and healer Grigori Rasputin, the popularly styled "mad monk" closely associated with the Russian Imperial Family shortly before the October Revolution. Saint John of Kronstadt died before this controversy erupted, and his quotes, it can be argued, were taken out of context to support a whole set of ideas that were not found in his own writings. One of the most precise definitions of the Imiaslavie position comes from its advocate Aleksei Losev who writes that Imiaslavie is to be understood as “mystical formula”: “the exact mystical formula of Imiaslavie will sound like this: a) the name of God is energy of God,