In the cited article, Hieroschemamonk Anthony also refutes the opinion that he and Schema-monk Hilarion identify the name of God with the essence of God:

No one defines the Essence of God, for it is incomprehensible, but just as we know that in the Holy Mysteries we have the entire Being of God, although we are not able to comprehend what this Being is, so in the Name we confess God Himself, but what His Essence is, we do not determine. In the same way, Fr. Hilarion does not think to say that the Being of God is a name, but only that God is present in His Name [1094].

In the article of Hieroschemamonk Anthony (Bulatovich), another erroneous interpretation of the imiaslav teaching is also refuted: the opinion that the imiaslavtsy see in the name of God some kind of original power, which is different from the power of God:

This is slander and lies: we do not believe in a special God in the Name of God, but in the same one God, inseparable from His attributes and actions and His Names. Therefore, we do not allow the Name of God to be called either an original power or an intermediary power. We believe, then, that the Sacraments are performed by the power of the Name of God, i.e. by God Himself, inherent in His Name [1095].

In the summer of 1912, Archbishop Anthony (Khrapovitsky) and the monk Chrysanthos were joined by another author, who published in the "Russian Monk" under the pseudonym "Athos". He does not limit himself to criticizing imiaslavie as a theological position, but attacks its main adherents, including Schema-monk Hilarion, whom he calls an "upstart" and accuses of drunkenness and womanizing: the latter is allegedly evidenced by the fact that Fr. Hilarion created a monastery of "blueberries" (i.e., a convent) in the Caucasus. In response to these attacks, Fr. Anthony (Bulatovich), who had unraveled the monk Clement of St. Andrew's Skete in "Athos," writes:

<… >By choosing the most secretive mask, the author tries to denigrate the great ascetic of our days, slandering him as a drunkard and a womanizer<... >Monk Clement calls Fr. Hilarion an "upstart." I wish everyone was such an upstart: for about half a century this upstart was a monk, striving with all his might to unite and find Christ in himself, for many years he carried out obedience obediently and without complaint in the monastery, finally, for twenty years he hid and asceticized in poverty in the wilderness, and truly found Christ, and now, at the end of his days, he decided to communicate the grace-filled fruits of his prayerful feat to his brothers and companions in Christ! Are you, miserable, well-fed newly-tonsured monk, who has not known even a trace of podvig, who has not known even the shadow of mental prayer, are you, miserable Fr. Clement, to call this elder, who is fit to be your grandfather, and probably to Archbishop Anthony's father, "upstart"! Think if this stone does not fall on your head! [1096]

Continuation of the disputes. The Athonite Revolt"

In mid-May 1912, Hieroschemamonk Anthony (Bulatovich) took up his main theological work, a voluminous work entitled "Apology of Faith in the Divinity of the Names of God and the Name of Jesus" (Against the Name-Fighters)." The idea of collecting all the testimonies available to him from the Holy Scriptures, the works of the Church Fathers and liturgical texts dedicated to the name of God matured in him throughout the spring of 1912, but a severe inflammation of both eyes (an illness that had haunted him since his travels in Abyssinia) prevented him from taking up the work. In May, Fr. Anthony went to the relics of St. Nilus the Myrrh-streaming with the hope of receiving healing. On his return, the inflammation passes, and he sits down at the typewriter. Bulatovich also attracted other monks to work on the Apology, who sent him extracts from the Fathers dedicated to the name of God. After finishing the book, Fr. Anthony copied it on wax sheets and reproduced it on a hectograph in the amount of 75 copies. In this he was assisted by Pavel Grigorovich, the former staff captain of the Pereyaslav Dragoon Regiment, who came to Athos and became "a most precious collaborator for Fr. Anthony" [1097]. While Fr. Anthony was ill, he was constantly visited by the abbot of St. Andrew's Skete, Jerome, who then fully shared his views:

At that time, Hegumen Jerome, whom I revered and loved, and then enjoyed his mutual respect and love, which he expressed with special signs of his attention to me, repeatedly visiting me during my illness, also shared my understanding of the Name of the Lord," writes Fr. Anthony. "He said then: "If Father John said that the Name of God is God Himself, then this is what we should believe, for Father John was a man of special grace." He also said that he would never agree with the opinion of the imiabortsy that the Name "Jesus" is a simple human name and only recently existing<... >Once, Fr. Jerome even brought me a testimony found by St. John Chrysostom, in which St. John<... >says that the Name of the Lord" demands faith in itself," for it works miracles [1098].

However, the relationship between Hegumen Jerome and Hieroschema-Monk Anthony deteriorated sharply after Hieromonk Alexy (Kireevsky) visited the abbot on July 19 and handed him a letter from the spiritual father of the Panteleimon Monastery, Fr. Agathodorus: the letter said that Archbishop Anthony (Khrapovitsky) of Volyn was very angry both with Fr. Anthony (Bulatovich) for his open letter, and with Fr. Jerome himself that he allows such activity in his skete. Fr. Alexis demanded that Hegumen Jerome forbid Bulatovich to write anything about the name of God and to receive the hermits of the Thebaid Skete. The abbot, frightened by the threats, promised to fulfill all the demands to the letter.

On July 23, 1912, Hegumen Jerome sent for Fr. Anthony; He comes on July 24. The abbot received Fr. Anthony "unusually severely" and reproached him for "the audacity to object to Archbishop Anthony, Doctor of Theology and the first Russian hierarch." The abbot demands that Fr. Anthony cease his literary activity and break off relations with the imiaslavtsy of the Thebaid Skete. In response to these demands, Fr. Anthony handed the abbot his just-completed "Apology" (which, therefore, took him about two months to compile). The abbot promises to read the Apology, but instead of reading it himself, he gives it to Fr. Clement for review. Further events develop quickly:

<… >The next day he called me again," writes Fr. Anthony, "and, rudely pointing to the apology, said: 'You have a whole salad written here.' He apparently called the apology salad because of the abundance in it of various testimonies of the Holy Scriptures and the Holy Fathers. It was strange to hear from the lips of a monk such an irreverent name for the texts of the Holy Fathers and the Gospel. But I asked the abbot what he found in this "salad" that did not agree with the teaching of the Holy Church. The abbot was unable to answer me and sent for Fr. Clement to point out to me the passages in my apology that do not agree with the teaching of the Church. Obviously, the abbot did not read the apology, as he had promised to do, but instructed Fr. Clement to read it and express his opinion on it. Clement opened the apology and showed me the text: "The words I have spoken to you are the Spirit and the Life," and asked by what right I had written these words with a capital letter, when in the Gospel they stand with a small letter, and by what right I deified the words of the Lord. To this I replied that in the Gospel in general in Greek and Slavonic everything is written with small letters, except for capital words and after the period, but that in meaning, since the words of God are spirit and life, it follows of itself that they cannot be creatures, and that the Lord Himself testifies by this that they are His Divine activity. But the abbot interrupted our theological argument and said rudely: "Well, in a word, I order you to burn this book immediately and no longer dare to accept the Thebaid desert dwellers." Then I said that I could not fulfill this requirement. In response, the abbot announced to me that he forbade me to serve as a priest. But then I said: "Your Reverence, I am no longer your novice, and you are no longer my abbot, and I ask you to let me go to all four sides." But I did not answer a word more, I made a prostration before the holy icons, venerated them, made a prostration to the abbot, as was customary, but did not take the blessing and, saying: "Forgive me," left<... >[1100]

On the same day, Fr. Anthony left St. Andrew's Skete and moved to the Annunciation cell of the famous ascetic Elder Parthenius, who willingly accepted him. Less than three weeks later, Hegumen Jerome visited Fr. Anthony in the Annunciation cell and, having made him a prostration to the ground, asked him "not to impute to him his ignorance and foolishness and rudeness, to forgive and reconcile with him." Fr. Anthony responded with the same prostration, kissed his lips and reconciled with the abbot, but refused to return to the skete [1101].

On August 20, 1912, the opponents of imiaslavie in the Panteleimon Monastery, headed by Hegumen Misail, drew up the "Act on the Non-Worship of the Name "Jesus", which contains a clause that is unacceptable to the imiaslavtsy that the name of God cannot be worshipped: