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Yacht-Master II

THE SKIPPERS’ WATCH

The Oyster Perpetual Yacht-Master II is a unique regatta chronograph dedicated to both experienced sailors and yachting enthusiasts.

A PROFESSIONAL REGATTA CHRONOGRAPH

As in any contest of speed, precision and synchronization are of the essence in a regatta. The Yacht-Master II is equipped with a countdown that can be programmed from 10 to 1 minutes, allowing the wearer to precisely time and follow each race’s specific official starting procedure, which generally unfolds in three stages, marked by sound and visual signals. This flexibility is one of the major assets of the Yacht-Master II; its development was a considerable mechanical challenge. Furthermore, the programming can be mechanically memorized, which makes it possible to start a new countdown without having to reprogramme the watch, for example in the next leg or a subsequent regatta with identical countdown duration.

Once launched, the countdown can be synchronized on the fly to match the official countdown via the ‘fly-back’ reset function of the seconds hand and adjustment of the countdown minute hand to the nearest minute.

RING COMMAND SYSTEM

The countdown’s sophisticated functions were designed to be easily set and operated. The preliminary programming of up to 10 minutes is accessed, and then locked, via the rotatable bezel thanks to Ring Command, a system of interaction between the bezel, the winding crown and the movement, developed by Rolex. Its development, a feat of technical prowess, was made possible by the brand’s complete in-house mastery over the design and manufacturing processes, from the case and bracelet to the movement with its many components.

BEZEL WITH CERACHROM INSERT

The bidirectional rotatable bezel on the Yacht-Master II is equipped with a monobloc Cerachrom insert in blue ceramic. This patented insert is made of an extremely hard, virtually scratchproof ceramic whose colour is unaffected by ultraviolet rays. In addition, thanks to its chemical composition, the high-tech ceramic is inert and cannot corrode. The numerals and inscriptions are moulded in the ceramic and coloured with gold or platinum using a PVD (Physical Vapour Deposition) process.

CHROMALIGHT DISPLAY

The Yacht-Master II is an extremely legible watch in all circumstances and even in the dark thanks to the Chromalight display; the hour markers and hands are filled or coated with a luminescent material emitting a long-lasting blue glow – for up to two times longer than traditional phosphorescent materials.

THE YACHT-MASTER II, SUPERLATIVE CHRONOMETER CERTIFIED

Like all Rolex watches, the Yacht-Master II is covered by the Superlative Chronometer certification redefined by Rolex in 2015. This exclusive designation attests that every watch leaving the brand’s workshops has successfully undergone a series of tests conducted by Rolex in its own laboratories and according to its own criteria. These certification tests are carried out on the fully assembled watch, after casing the movement, guaranteeing superlative performance on the wrist in terms of precision, power reserve, waterproofness and self-winding. The Superlative Chronometer status is symbolized by the green seal that comes with every Rolex watch and is coupled with an international five-year guarantee.

The precision of every movement – officially certified as a chronometer by the Swiss Official Chronometer Testing Institute (COSC) – is tested a second time by Rolex after being cased, to ensure that it meets criteria for precision that are far stricter than those of the official certification. The precision of a Rolex Superlative Chronometer is of the order of −2/+2 seconds per day – the rate deviation tolerated by the brand for a finished watch is significantly smaller than that accepted by COSC for official certification of the movement alone.

The Superlative Chronometer certification testing is carried out after casing using state-of-the-art equipment specially developed by Rolex and according to an exclusive protocol that simulates the conditions in which a watch is actually worn and more closely represents real-life experience. The entirely automated series of tests also checks the waterproofness, the self-winding capacity and the power reserve of 100 per cent of Rolex watches. These tests systematically complement the qualification testing upstream during development and production, in order to ensure the watches’ reliability, robustness, and resistance to strong magnetic fields and to shocks.

THE OYSTER CASE, SYMBOL OF WATERPROOFNESS

The Yacht-Master II’s Oyster case, 44 mm in diameter and guaranteed waterproof to a depth of 100 metres (330 feet), is a paragon of robustness and reliability. The middle case is crafted from a solid block of Oystersteel or 18 ct gold. The case back, edged with fine fluting, is hermetically screwed down with a special tool that allows only certified Rolex watchmakers to access the movement. The Triplock winding crown, fitted with a triple waterproofness system, screws down securely against the case. It is protected by a crown guard that is an integral part of the middle case. The crystal is made of virtually scratchproof sapphire and benefits from an anti-reflective coating. The waterproof Oyster case provides optimal protection for the movement it houses .

PERPETUAL CALIBRE 4161

The Yacht-Master II is equipped with calibre 4161, a self-winding mechanical chronograph movement entirely developed and manufactured by Rolex. A consummate demonstration of technology, this movement offers outstanding performance, particularly in terms of precision, power reserve, convenience and reliability.

Calibre 4161 is based on the 4130 chronograph movement, which equipped the Oyster Perpetual Cosmograph Daytona until 2022. It is fitted with a traversing column wheel and vertical clutch for an instantaneous and extremely precise chronograph start.

The movement incorporates the blue Parachrom hairspring, manufactured by Rolex in a paramagnetic alloy. In addition to resisting strong magnetic fields, this hairspring offers great stability in the face of temperature variations as well as high resistance to shocks. It is equipped with a Rolex overcoil, ensuring the calibre’s regularity in any position.

The oscillator of calibre 4161 has a large balance wheel with variable inertia regulated extremely precisely via gold Microstella nuts. It is held firmly in place by a height-adjustable traversing bridge enabling very stable positioning to increase shock resistance.

Calibre 4161 is fitted with a self-winding system via a Perpetual rotor, which ensures continuous winding of the mainspring by harnessing the movements of the wrist to provide constant energy. It offers a power reserve of approximately 72 hours.

The Yacht-Master II’s movement will be seen only by certified Rolex watchmakers, yet it is beautifully finished and decorated in keeping with the brand’s uncompromising quality standards.

BRACELET AND CLASP, SECURE AND COMFORTABLE

The Yacht-Master II is available on a three-piece link Oyster bracelet that is equipped with a Rolex-designed, patented Oysterlock safety clasp, which prevents accidental opening. The bracelet is additionally fitted with the Easylink comfort extension link, developed by the brand. This system allows the wearer to easily increase the bracelet length by approximately 5 mm, for additional comfort in any circumstance.

Related content

Yacht-Master

Sea-Dweller

How to Set and Use the Rolex Yacht-Master II

Regatta races are an exciting way to test your sailing ability. The Rolex Yacht-Master II has a countdown timer so you can time your regatta race.

Not only does it look fantastic, but its highly specialized functions are powered by one of the most impressive movements Rolex has released to date. Using these functions though can be a frustrating and complicated path.

While there are number of steps to the process, Rolex designed it to be quick and simple once you get to know it.

With this guide, you’ll learn how to set the Rolex Yacht-Master II for a regatta, as well as how to use it during the race.

What is a regatta watch?

First of all, what is a regatta watch? The Rolex Yacht-Master II’s countdown timer is used to time events that involve boats or other competitive pursuits, such as sailing races, chariot races, and even football matches.

The goal of these events is to get from point A to point B in the fastest amount of time possible. To do this, teams will use the count-down timer on their watches to measure their progress and determine whether they should increase their speed or slow down if they are falling behind.

You’re probably wondering why you would need a watch with such an advanced feature if you aren’t partaking in regatta activities yourself. Well, there are plenty of instances where having the ability to time something accurately can be useful. Even everyday tasks like boiling your eggs perfectly or recording the length of timeouts count! The possibilities are endless.

How to Set your Countdown Timer on a Rolex Yacht-Master II

The countdown timer on the Rolex Yacht-Master II is an elegant and useful feature. You’ll need to set it up though before the beginning of the regatta to start the countdown at the appropriate time.

To set the countdown timer:

1. The timer needs to have stopped. If it is still going, push the upper pusher on the right hand side of the dial/case to stop the timer.

2. Once the timer is stopped, you need to turn the bezel to the left, or counterclockwise, a quarter turn. It will stop at a quarter as that’s as far as it can go, and it will click into place for you.

3. Push the bottom pusher on the right hand side of your case. When you push this button, it will stay pushed down. This bounces the second hand to zero or the 12 o’clock mark. The minute hand will also return itself back to wherever you previously had it set. Having the lower pusher depressed blocks you from pressing the upper pusher.

4. Unlock the crown by turning it counterclockwise. The crown is the center knob at the 3 o’clock position on the right hand side of your case. Turn the crown clockwise setting it to the minute that you need.

5. Once you’ve set the duration of your preferred countdown, you’re going to return to the bezel. Turn the bezel this time in a clockwise direction until the click, or a quarter turn. This action unlocks the upper pusher and lets go of the lower one.

6. Push your crown back in and rotate it clockwise until it locks. This ensures that your watch keeps its water resistance.

How to Use the Countdown Timer on your Rolex Yacht-Master II

The countdown timer on the Yacht-Master II is used to display how much time has passed in a race (or other endeavors). Many people use this feature when they’re tracking their own races, but it’s also useful for non-sporting activities.

Here’s how to use it:

1. Your top or upper pusher starts and stops your countdown. This is similar to other traditional Rolex complications like what you’d find on the Daytona . The lower pusher resets the timer.

2. The difference with the Yacht-Master from other chronograph watches is that you can jump forward or backward to the closest minute with a one touch to the lower button. There’s no need to reset the counter, wasting valuable time in a race.

3. To use the fly-back or fly-forward functions mentioned above, while the timer is running, give one quick press to the lower pusher. The timer resets itself to the closest minute while still running. This allows you to instantly start measuring the next duration, with no time lost.

Timing a Regatta Race using the Rolex Yacht-Master II

Ok, so your timer is set, and you know how to run it, but what are you supposed to do with it during a regatta race?

Regatta Racing (photo: Rolex)

1. If you’re unfamiliar with why you need a timer in a regatta, this isn’t unusual. A gun and a wave of a flag signal the countdown to the start of the race. When you see or hear this, then press the top pusher that starts the timer. If you did your job, your timer was set at the needed number of minutes ahead of time. At this point, the second hand is tracking the elapsed time since you started. The minutes hand will move every 60 seconds tracking the time until it hits the finish or zero. End of a countdown.

The Rolex Yacht-Master II in Steel and Everose Gold (photo: Rolex)

2. There may be a point where you’ll have to pause and resync your timer. You’ll want it to maintain sync with the official clock. Being on-time is important in a regatta. This is easy to accomplish. When you hear the second or third prep signals, the official ones, press the lower pusher. This resets the second hand back to the beginning, or zero, synchronizing the minute hand back to the closest minute, thus syncing with the official clock.

3. At this point, the race has begun. Your personal countdown has finished and you’re off. Now you can restart your timer by pressing the top pusher to stop it and then the bottom pusher to reset it to the last programmed setting.

How to Use Your Rolex Yacht-Master II: Final Thoughts

Now you know how to use your Rolex Yacht-Master II in a regatta race. It’s a great watch that will make timing your races much easier and more accurate. Better yet, use your timer for anything you need a countdown for.

On the market for a Rolex Yacht-Master? Check out our wide selection of Rolex Yacht-Master watches at SwissWatchExpo.com.

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Hands-On The Rolex Yachtmaster II Regatta Timer, Ref. 116680

The rolex yacht-master ii: for those who consider themselves rolex enthusiasts, it's one of the most polarizing watches the crown produces. and yet there is more – much more – to this relative behemoth than meets the eye. we wanted to see what would happen if we met this technically unique, programmable flyback yacht timer chronograph on its own terms – read on to join us in our journey into one of the most idiosyncratically styled and mechanically sophisticated rolexes ever made..

I’m going to be completely honest: I was thoroughly prepared to have a negative reaction to this watch. Let’s face it; it’s a head-scratcher for the average Rolex/Submariner/GMT Master/Day-Date lover. First of all it’s pretty damned big. This is a 44 mm watch; it was born a 44 mm watch and it’ll die a 44 mm watch and that is nothing you or anybody else can do about it. You can have it in four different metals, and therefore, weights, ranging from steel (heavy) to gold/steel (heavier) to solid yellow gold (even heavier) to  platinum and white gold combined (Schwarzeneggerian). It has a Cerachrom bezel in an absolutely screaming shade of blue, and it says YACHT-MASTER in giant letters right across the bottom third or so just to remove any lingering shade of doubt in the minds of any small-craft skipper for leagues around that they are in the presence of, well, the Master of a Yacht; it is not an introverted watch by any stretch of the imagination.

On top of everything else, the Yacht-Master II has a complication that pretty much no watch guy or gal ever can remember what do with, or has a perceived need for: it is a regatta timer, which is about as niche a complication as you can imagine. If you get a bunch of watch nuts together there is an excellent chance that you can get a more lucid explanation out of somebody for the Equation of Time than you can for a regatta timer (which is saying something) and it says something about the relative obscurity of the complication in general, and the relative niche-ness of the Yacht-Master II in particular, that when we got it into the office we had five people who live and breathe watches sitting around scratching our heads because no one could quite remember how the darned thing works. You put all those things together and you should have a watch that a dyed-in-the-wool horological classicist should thoroughly disdain. Right?

Actually, wrong. But let’s back up a bit.

First of all this is technically a very interesting watch and it’s worth your attention just on the level of interesting horological problem solving alone. A regatta timer is used by the skipper of a yacht to determine when their vessel is allowed to cross the starting line. Sailboats can’t just hover at the starting line of a yacht race, so what happens is that the racing committee establishes a countdown period during which the boats have to tack back and forth at the starting line without actually crossing; if you cross early, there is a penalty and if you are too cautious and cross late you will probably cross the finish line behind the boats that made it over the start line ahead of you. The countdown can be anywhere from five to ten minutes depending on the rules and race.

The Yacht-Master II is a programmable, flyback regatta timer that allows you to select a countdown interval of anything from one to ten minutes; in addition if you have started the countdown early or late, you can synchronize your watch “on the fly” when you hear the second of the two audible signals which are usually given at the start of a race (the signal to start the countdown comes first, and is usually followed by a warning signal closer to the start). Here’s how it works.

To set the countdown timer, you turn the bezel (Rolex calls it the "Command Bezel") a quarter turn to the left. This locks the lower chrono pusher and engages the setting mechanism for the triangular red countdown hand. You then unscrew the crown to its first position, and set the countdown hand – setting is one-way only but at 10 minutes, if you continue to turn the crown, the countdown hand will fly back to 1 and you can continue until you reach the desired number of minutes. When you’re done, you screw the crown back down, and turn the bezel back to its starting position, and you’re ready to regatta.

When the first gun (or other audible signal) is heard, you start the countdown . . . and that’s it. Now a really neat trick here is that you may, for some reason, have started your countdown too early, or too late. If that’s the case, all you have to do is wait for the second gun/signal, and hit the re-set button – the seconds hand will fly back to the zero mark and begin running again immediately; and the minute countdown hand will fly back to the nearest minute and likewise start counting down again. It’s the fact that the flyback is to the nearest minute, not to zero, that allows you to re-synch your countdown with the official countdown time, that gives the Yacht-Master II much of its utility, and much of its technical interest.

Okay, sure it’s technically interesting – but what about the aesthetics? All I can tell you is that, much to my very pleasant surprise, it was colossally fun to wear in every sense of the word. The fact that it is so unapologetically extroverted is actually the secret to its appeal.  The weight isn't a problem (at least, not for me, and not in steel) and I found I could wear it all day without discomfort despite the overall size – partly thanks to the downward curvature of the lugs, which ensured a comfortable fit on my 7 inch wrist.  The sharply contrasting deep blued hands, white dial, and red countdown hand – and, yes, that bright blue bezel – give the whole watch a suitably jaunty, nautical feel and make it a pleasure to look at (and at night visibility is very good; the lume on the hands and dial is almost startlingly bright).

Yes, this is an extroverted watch, but the quality of execution is very clean and very high (as is usually the case with Rolex) and it’s so much the opposite of what I’d ordinarily wear that having it on gave a feeling almost like a Walter Mitty fantasy coming to life. I felt like a guy who’s worn a blue suit and rep tie and driven a four door Merc his whole life, who somehow one day finds himself in a pair of ripped jeans and a beat up flight jacket, cruising down some winding secondary road on an old shovelhead Harley, and suddenly catches himself thinking, My god, all the wasted years. Ultimately I started to feel that objecting to the over-the-top-ness  of the Yacht-Master II was silly, even narcissistic – if you go into a Joss Whedon actioner expecting a Lars Von Trier art-house tearjerker to unspool, you probably have only yourself to blame.

It is a rationally appealing uitlitarian tool watch? I'm not the one to ask. There is no way for me to evaluate what someone who actually owns a ’36 Herreshoff classic yacht and takes it on the regatta circuit would actually think of the Yacht-Master II, or whether they would find it useful. But I can tell you that it is actually a ton of fun to wear, and a big part of the reason is the very thing many object to at first – that this is a watch that pulls no punches when it comes to being larger than life.

It has that one most essential element for something to be a successful style exercise: the courage of its convictions, and if you think of yourself resolutely as a smaller-than-forty millimeter, tasteful restraint kinda guy, get one on your wrist for a surprisingly refreshing change of pace, and you can feel larger than life too.

The Rolex Yacht-Master II 116680 as shown, $18,750, 44 mm diameter case in 904L stainless steel. Bidirectional rotatable "Command Bezel" with blue Cerachrom insert; water resistance 100 meters/10 bar.

Movement, Rolex 4161 self-winding programmable flyback regatta timer with mechanical memory and "on-the-fly" synchronization; Parachrom blue antimagnetic balance spring.  

Bracelet, Oyster, flat three piece links with Oysterlock safety clasp.

More info, of course, on Rolex.com .

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Rolex Yacht-Master II manual

manual Rolex Yacht-Master II

View the manual for the Rolex Yacht-Master II here, for free. This manual comes under the category watches and has been rated by 6 people with an average of a 8.3. This manual is available in the following languages: English. Do you have a question about the Rolex Yacht-Master II or do you need help?  Ask your question here

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Question and answer

How do I get the small second hand to turn? Is there a way to turn chromo glow in and off? Yacht master 2

The Rolex Yacht-Master II is a wristwatch designed for water enthusiasts with its exceptional waterproof capabilities. This mechanical timepiece has been meticulously crafted with an automatic winding mechanism, ensuring accurate timekeeping and eliminating the need for manual winding. It has a band material made of gold, exuding a luxurious and elegant aesthetic. Featuring an analog dial, the Yacht-Master II showcases a sophisticated and classic design. With a case diameter of 44 millimeters, this watch is bold and commanding on the wrist, making it a statement piece for any occasion. The watch case itself is crafted from a combination of gold and platinum, further accentuating its opulence. Certified by COSC, this timepiece guarantees precision and reliability in its performance. It is equipped with a chronograph function, allowing users to measure and record elapsed time accurately. Additionally, its water-resistant depth of 100 meters ensures that it can withstand substantial water pressure, making it suitable for swimming and other water-related activities. With three watch hands, including an hour hand, a minute hand, and a second hand, the Yacht-Master II provides clear and precise time indication. Whether you are sailing, navigating the waters, or simply making a stylish statement, this Rolex watch combines functionality with luxury, making it a sought-after accessory for watch enthusiasts worldwide.

Technical details

Weight & dimensions.

Can't find the answer to your question in the manual? You may find the answer to your question in the FAQs about the Rolex Yacht-Master II below.

What certifications does the Rolex Yacht-Master II have?

The Rolex Yacht-Master II has the following certifications: COSC.

A battery in my watch has started to corrode. Is the device still safe to use?

The product can still be used safely after proper cleaning. Remove the battery with gloves and clean the battery compartment with a toothbrush and vinegar. After drying, new batteries can be inserted into the device.

How do I set the time on my Rolex Yacht-Master II?

The time on your Rolex Yacht-Master II can be set by unscrewing the crown, and then turning it clockwise or counterclockwise to adjust the hour and minute hands to the desired time. Remember to screw the crown back in tightly afterward to ensure water resistance.

What's the proper way to operate the regatta chronograph function?

To use the regatta chronograph function on your Rolex Yacht-Master II, first ensure the crown is in its normal position. Press the top pusher to start the countdown. Once the countdown reaches zero, the chronograph will automatically start timing your race duration. Pressing the bottom pusher will reset the chronograph back to zero.

How can I adjust the countdown timer on my Yacht-Master II?

Adjusting the countdown timer on your Rolex Yacht-Master II is straightforward. First, unscrew the crown and pull it out to the second position. Turn the crown clockwise to increase the countdown time or counterclockwise to decrease it. Push the crown back in and screw it tightly after setting the desired countdown duration.

What should I do if the hands of my watch are not synchronized?

If the hands of your Rolex Yacht-Master II are not synchronized, it is essential to ensure the watch is functioning correctly. To realign the hands, unscrew the crown and pull it out to the last position. Turn the crown slowly in either direction until the hands are accurately aligned with the time. Push the crown back in and screw it tightly to secure the adjustment.

How do I activate and deactivate the mechanical memory function on my Yacht-Master II?

Activating and deactivating the mechanical memory function on your Rolex Yacht-Master II is done through the use of the bezel. To activate the memory, rotate the bezel counterclockwise until the triangle on the bezel aligns with the desired reference point. Conversely, turning the bezel clockwise will deactivate the mechanical memory. Ensure the bezel is securely positioned after setting the desired function.

Is the band material of the Rolex Yacht-Master II made of gold?

Yes, the band material of the Rolex Yacht-Master II is made of gold. This adds a luxurious touch to the watch and gives it a high-end aesthetic appeal.

Does the Rolex Yacht-Master II have a chronograph?

Yes, the Rolex Yacht-Master II has a chronograph feature. This allows the user to accurately measure and record elapsed time, making it a practical tool for precision timing.

What type of mechanism does the Rolex Yacht-Master II have?

The Rolex Yacht-Master II has a mechanical mechanism with automatic winding. This means that the watch is powered by the movement of the user's wrist, eliminating the need for manual winding.

Is the dial of the Rolex Yacht-Master II analog?

Yes, the dial of the Rolex Yacht-Master II is analog. This classic dial style is easy to read and appeals to those who prefer a traditional watch design.

Is the Rolex Yacht-Master II waterproof?

Yes, the Rolex Yacht-Master II is waterproof. This makes it suitable for water activities such as yachting or swimming, providing peace of mind to the user in wet conditions. Additionally, its water resistance sets it apart from comparable watches that may not offer the same level of protection.

Is the manual of the Rolex Yacht-Master II available in English?

Yes, the manual of the Rolex Yacht-Master II is available in English .

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Rolex Yacht-Master II

• Yacht-Master II
• Yacht-Master
• Rolex 116688
• Rolex 116689
• $7,000 to $10,000
• $10,000 to $15,000
• $15,000 to $20,000
• Stainless Steel
• Yellow Gold
• 2010 to Present

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About The Rolex Yacht-Master II

The Rolex Yacht-Master II was released in 2007 and has since become a pillar of the Big Crown’s maritime-inspired collection of timepieces. The Yacht-Master II was developed for yacht racing and includes a programmable countdown mechanism that can be adjusted from 1 to 10 minutes. The Yacht-Master II's regatta chronograph is also another noteworthy feature, allowing seafarers to time their maneuvers with the utmost accuracy.

Why Choose Us

Bob's Watches is a trusted and dependable seller of luxury certified pre-owned Rolex watches. With over 20 years of combined expertise, we have earned a stellar reputation for our knowledge, customer service, and devotion to authenticity. Each watch is subjected to a rigorous authentication and servicing process, and Bob's Watches includes a 1-year warranty on every watch sold, giving customers peace of mind and confidence in their investment.

Looking to Sell Your Rolex?

Unlock the value of your treasured timepiece by selling your Rolex with Bob's Watches. Our expert team handles each watch with utmost care and professionalism. With our seamless and trusted process, we ensure your experience is top-notch. Parting with your luxury watch becomes as effortless and rewarding as the moments it has tracked for you. Get started today by visiting our Sell Rolex watch page.

Testimonials

Nathaniel g..

"I had wanted a Yacht-Master for as long as I could remember, but could never justify the high price of buying new. Once I realized that buying pre-owned might be a smarter option, I searched around the internet, but only Bob's Watches made me feel comfortable with making such a large purchase online. I understood their business model, and past customers' reviews were very positive. The prices were competitive as well, and rivaled those of less-trustworthy dealers. Once I made my choice, there was a slight hiccup in the process to wire funds, but when I called in, the problem was quickly resolved.

I received my watch a few days later, and it looked stunning. When the site says "mint condition," it means it! Bob's was also able to tell me when the watch was last serviced, which (in combination with the one-year warranty) gives me peace-of-mind. As I look to expand my collection of watches, I'm sure I'll be a repeat customer of Bob's Watches."

Review originally published on Trustpilot

"I have been shopping for the Rolex Yachtmaster for the better part of a year. I visited multiple jewelers & brokers in my area. Either they were of poor condition or over priced. Then I found Bobs Watches. The staff was expeditious and courteous. They sent me new photos of the watch upon request with no hesitation. The service, price, and condition of the watch was without compare. I am now a lifelong customer of Bobs Watches, I cannot imagine buying from any other source."

Review originally published on Google

Expert Opinion

"The Rolex Yacht-Master II is a true masterpiece of engineering and design . The programmable countdown function is amazingly useful for avid sailors and sailing enthusiasts, and the regatta chronograph is both precise and dependable. The watch exudes a sense of opulence and prestige, and it's easy to understand why it's one of the most coveted pre-owned Rolex watches on the market today."

- Paul Altieri, Founder & CEO of Bob’s Watches

Price Trends

The Rolex Yacht-Master II is a prized collector’s item, and its value has steadily grown over the years due to demand and inventory. The watch's complex design, trailblazing technology, and premium materials add to its price and make it a sensible investment. While prices differ depending on influences such as model, condition, and availability, the Yacht-Master II is overall considered a luxury item with an appropriate price tag to reflect its status.

Used Rolex Yacht-Master II Prices

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Popular Rolex Yacht-Master II Watch Comparisons

Rolex yacht-master ii 116680 vs 116681.

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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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The art of command

The Oyster Perpetual Yacht-Master II in 18 ct yellow gold with an Oyster bracelet and a bidirectional rotatable bezel with a blue Cerachrom insert .

Ring command bezel, a synchronized countdown.

Rolex achieved perfection when it turned its attention to redefining the purpose and functionality of the bezel. Typically, a bezel operates independently from the internal mechanism; however, the Ring Command bezel in the Yacht-Master II regatta chronograph operates in conjunction with it.

As a mechanical component linked to the movement, the bezel literally acts as the key to the programmable countdown, allowing it to be set and synchronised to the sequence of race start times. Complex in design, but simple in use, it is functionally beautiful.

A characteristic aesthetic

The Yacht-Master II is equipped with a new dial, and new hands that are characteristic of Rolex Professional models, enhancing legibility and sharpening its aesthetic appeal. The dial now features a triangular hour marker at 12 o’clock and a rectangular hour marker at 6 o’clock for more intuitive reading of the watch.

A luminescent disc on the hour hand clearly distinguishes it from the minute hand. The Yacht-Master II’s countdown can be programmed for a duration of between 1 and 10 minutes. The programming is memorized by the mechanism so that at a reset it returns to the previous setting. Once launched, the countdown can be synchronized on the fly to match the official race countdown.

18 ct yellow gold

Commitment to excellence

By operating its own exclusive foundry, Rolex has the unrivalled ability to cast the highest quality 18 ct gold alloys. According to the proportion of silver, copper, platinum or palladium added, different types of 18 ct gold are obtained: yellow, pink or white.

They are made with only the purest metals and meticulously inspected in an in-house laboratory with state-of-the-art equipment, before the gold is formed and shaped with the same painstaking attention to quality. Rolex's commitment to excellence begins at the source.

The Oyster bracelet

Alchemy of form and function.

The Oyster bracelet is a perfect alchemy of form and function, aesthetics and technology, designed to be both robust and comfortable. It is equipped with an Oysterlock folding clasp, which prevents accidental opening and the Easylink comfort extension link, also exclusive to Rolex.

This ingenious system allows the wearer to increase the bracelet length by approximately 5 mm, providing additional comfort in any circumstance.

More Yacht-Master technical details

Reference   116688

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Oyster, 44 mm, yellow gold

Oyster architecture

Monobloc middle case, screw-down case back and winding crown

Rolex Ring Command (bidirectional 90° rotatable interacting with the movement) in 18 ct gold with blue Cerachrom insert in ceramic and numerals coated in gold

Winding crown

Screw-down, Triplock triple waterproofness system

Scratch-resistant sapphire

Water resistance

Waterproof to 100 metres / 330 feet

Perpetual, mechanical, self-winding, regatta chronograph

4161, Manufacture Rolex

-2/+2 sec/day, after casing

Centre hour and minute hands, small seconds hand at 6 o'clock. Programmable countdown with mechanical memory and on-the-fly synchronization. Stop-seconds for precise time setting

Paramagnetic blue Parachrom hairspring

Bidirectional self-winding via Perpetual rotor

Power reserve

Approximately 72 hours

Oyster, three-piece solid links

Folding Oysterlock safety clasp with Easylink 5 mm comfort extension link

Highly legible Chromalight display with long-lasting blue luminescence

Certification

Superlative Chronometer (COSC + Rolex certification after casing)

Learn how to set the time and other functions of your Rolex watch by consulting our user guides.

Yacht-Master II

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