Author Archives: Father Andrew

News from Lithuania

Patriarch Bartholomew of Constantinople has announced that his Synod has unanimously reversed the defrocking of five priests in Lithuania who were defrocked for disagreeing with the conflict in the Ukraine and the apparent support for it by the Russian Church authorities. As the vast majority of Orthodox bishops agree, defrocking cannot take place because of a difference of political opinions. This is a question of basic human rights. The priests in question have been received into the Patriarchate of Constantinople, meaning that there are now two jurisdictions in Lithuania, as there have been for nearly thirty years in Estonia. Of course, in Western Europe there are multiple jurisdictions and have been for over a century. The five priests also expect that others in Lithuania will follow their example.

Some will object that the priests in question did not receive letters of dismissal to leave from their Russian bishop (they were defrocked after they had already asked to leave). However, it is the common practice of at least one part of the Russian Church, ROCOR, to receive any number of clerics and parishes from the Patriarchate of Constantinople without letters of dismissal. This seems to be because ROCOR claims that it can receive clerics without letters of dismissal when there is an issue of conscience. And yet when clerics are leaving for reasons of conscience a ROCOR schism, as, for instance, the clerics who left ROCOR because of its schism with the Paris Archdiocese of the Russian Tradition (part of the same Local Church!) and were received into it without letters of dismissal (merely because ROCOR refused to write them!), ROCOR still defrocked them after they had been canonically received. Here we have the same situation and practice in reverse, from the Russian Church to Constantinople.

Further developments are expected.

On the First Anniversary

The following wide-ranging compilation of nearly 4,000 words provides answers to several questions posed over the last twelve months by various correspondents. Here those answers are made public on this, the first anniversary of our life within the Patriarchate of Romania and among its saints.

 

Q: Was it difficult for all your parishes to transfer to the Romanian Orthodox Church on 16 February 2022?

A: No, it was very simple, very straightforward. The negotiations with the Metropolitan and the Patriarchal canonists took only four hours. The letters of reception were issued two days later and are available for all to see and the antimensia singed by Vladyka were issued ten days later. All was clear and the correctness of our reception was only confirmed by the contrary reactions and astonishing untruths told by certain individuals in ROCOR and even in the MP after our departure in the two weeks that followed, namely that we had not in fact been received! Metr Joseph was very shocked by that. Those untruths totally discredited their authors and the websites they operate.

I am afraid to say that ROCOR now does not have a good reputation among the Local Churches. Other Local Churches know what it has become and are happy to accept persecuted clergy and churches from ROCOR, providing that the vast majority of the people in the parishes want such a transfer. Our vast majority was 4,853 for and 15 (very naïve) people against. Of those 15, most only came to church from time to time and were not listed as parishioners. Tragically, one was persuaded not to come because a certain bishop, under political control, told her not to come here. The result of this is that she has deprived herself of Church life.

Q: Has anyone come back after leaving you?

A: Only one person. She said that she had been misled and was very regretful. But we welcomed her back with open arms and do not mention her mistake to her.

Q: Has the loss of 15 people affected you financially?

A: Collections have increased by over 20% since they left. This is probably because they have been replaced by 47 new parishioners. In order of numbers and nationality these are Russians, Moldovans, Romanians and Ukrainians.

Q: Had you thought of transferring to other Local Churches other than the Romanian?

A: We had not, but they had! We received various offers, but there was only one place we wanted to go after being forced to leave the Russian Church, and that was the Romanian Church, which is outside both Greek/American Democrat politics and Russian/American Republican politics.

Q: What fundamentally forced over half of the English Diocese of the Russian Church Outside Russia to leave it after decades of faithfulness? Was it a question of keeping your property, as some have said?

A: The last straw was its uncanonical actions and schism even with part of the Russian Orthodox Church. Now all that is left is the London Russian parish and a tiny set of mainly convert-run groups outside London with a total of under 200 people in them all told.

Q: Who forced you to leave the Russian Church?

A: Our departure happened through, but not because of, our old family friend, the then 78-year old Metr Jean Renneteau in Paris, although he himself very much wanted to keep us, as he has confirmed in several phone-calls over the last six months. He was very sad to lose us and wants us back. It was all against his will. Let you remind you that it was Metr Jean, whom we backed to the hilt, who finally brought 57%, the non-masonic part, of his Archdiocese, the part where we always had family, close friends and allies, out of schism back to the Russian Orthodox Church. His feat has gone down in history and we greeted it enthusiastically at the time in 2018, as you can read on this site.

However, to get back to the answer to your question, the problem was his superior, who is younger than our three eldest children! It was he who forced Metr Jean to abandon us against the interests of the Russian Orthodox Church, for purely political reasons. When he was informed that if he forced all 16 clerics and their parishes out, we would all go to the Patriarchate of Romania, he replied: ‘Too bad for them’. He had no interest in keeping us because we were not Russian. That is very significant.

For it means that the Russian Church in its present form does not want to do missionary work, does not respect or want to keep its clergy and people, even after a lifetime of unpaid service. It wants to disunite and scatter, rather than to gather together, to destruct rather than to construct. This is suicidal on its part because it means that there is no point in anyone joining or being part of the authentic millennial Russian Orthodox Church, especially those who follow its real Tradition, speak fluent Russian and are its greatest friends!

This is the end for the Russian Orthodox Church anywhere outside Russia and, for the moment, Belarus, for many years to come, depending on the new Patriarch. The Church as it is now will only attract the naïve, who will soon fall away once they see through it, or else right-wing converts with illusions. They were not even born when we were living Orthodoxy in the times of Martyrdom for the Faith and Confession of the Faith in the Soviet Union.

Q: 16 February marks the first anniversary of the transfer of the ‘mini-diocese’ of which you are part, from the Russian Church to the Patriarchate of Romania. Apart from no longer being in schism, what are the differences you have noticed?

A: I think I can sum it all up in just one word: Freedom. For example, in order of the least important to the most important:

Firstly, we can now use our own liturgical English and do not have to use American. So we are no longer being forced to use a foreign language and can carry on using the same liturgical language as we have always used for the last fifty years before others were even born! So we are not being forced to renounce the Tradition, as was definitely the case before.

Secondly, all our websites can operate freely, without censorship. Censorship and threats to free speech are over.

Thirdly, we can now do missionary activity, we are no longer prevented from doing so, with the result that we have already opened two new parishes in the past year and have hopes of opening others elsewhere, especially in the Midlands. Our main problem is lack of funds, so here we appeal to all those who support us to help with fund-raising.

Fourthly, we can now follow in everything the legacy of the ever-memorable Archbishop Antony of Geneva, who ordained me to the priesthood in 1991 after seven years serving as a deacon and which represents the old multinational ROCOR, the ROCOR of Orthodox Tradition, the Russian Orthodox Church, and not some administrative divisions of it made up over the last century. We so knew and loved the real Russian Orthodox Church so well, but it no longer exists. Archbishop Antony had under him the then only Romanian parish in Paris, which of course was on the new calendar. (In those days, there were several new calendar Orthodox parishes in ROCOR, even in the USA, and that raised no problems).

Now the favour is being returned with what is basically a multinational Russian/Moldovan deanery under the Romanian Church. This means that we are on the old calendar, but if some want to do services on the new calendar, that is possible. Though it does not interest me personally, I can understand that for some it may be important and I say: Please go ahead. It is a pastoral matter. We have Vladyka Joseph’s blessing. All this expresses the spirit of the future Local Church, and not of some ghetto-sect. There is no room for micro-management in such situations, you have to be broader-minded.

In general, I think this freedom to live as normal Orthodox comes from the fact that we are no longer held under by converts, who have only been Orthodox for a few years and are so insecure in the faith that they hold to rigid manmade rules, which nobody else holds to, including in the Moscow Patriarchate. One of the things that recent and inexperienced converts do not realise is that Love is much greater than narrow manmade rules, which are only guidelines.

Their disease is called convertitis, you know that defensive narrowness and headborne dryness of spirit that can also come from doctorates. That disease belongs to the pharisees, who think too much. It has become common in parts of ROCOR, where before it never existed, especially since about 2016. It is what Fr Seraphim Rose fought against in California – for that was and is where the evil began and is spreading from – in the 1970s, quite rightly calling it ‘super-correctness’. It is sounding brass. Now we are in communion with all and are not threatened by the sectarian trends and schismatic pressures of before.

Then, of course, already by Divine Providence in the Romanian Patriarchate, we avoided all the politics connected with the American-Russian war in the Ukraine, which reflects so badly on the Russian Orthodox Church because of its political involvement through its centralisation. At the time several of us said that we had ‘got the last flight out of Kabul’. We have Russians and Ukrainians in our churches, as well as many other nationalities. We can welcome all to our churches. You don’t have to belong to the grim and depressing, right-wing, Protestant-style, pseudo-Russian group of people who do not speak Russian.

Another thing that worries me is that aggressive Western governments may ban the Russian Church in their countries, as those governments have already done in the Ukraine and Latvia, where the local Orthodox have accepted a de facto (though highly providential) autocephaly of the Church, an independence from the highly centralised Russian Church, even though it may not officially be called ‘autocephaly’. If such a ban does happen in the future, at least we are already out of the mess and so will have been saved from such unpleasant problems and political manipulations. God saved us before time.

Q: What do you think the Russian hierarchy should have done on 24 February 2022?

A: Today is the feast day of St Nicholas of Japan, Equal-to the-Apostles. His icon is one of the twelve on the Colchester church iconostasis. He is the key. When in 1904 Japan, armed to the teeth by the Russophobic Western Powers, attacked an unprepared and unmilitarised Russia, Bishop Nicholas, a Russian living in Tokyo, simply locked himself away and prayed for peace. Here is our model. The Russian Church has to return to its multinational itself.

Q: Do you regret anything in the events around you and ROCOR?

A: For us, not at all. All this was the best possible thing that could have happened in those circumstances and all on the eve of that terrible war. For ROCOR, however, I regret greatly.

After the reconciliation with the rest of the Russian Church in 2007, which I witnessed and I had worked towards for decades, ROCOR for a period of about ten years enjoyed unprecedented global prestige in the Orthodox world. We were the Church which had canonised the New Martyrs, the Church which had been the politically-free voice of the Russian Church during its Soviet captivity, we were the Church of the Faithful Confessors, of St John of Shanghai, we had returned to communion with all and were welcomed and thanked for our witness. We received grace. The potential to help develop missions and work towards Local Churches, co-operating with other politically-free Orthodox, was there. Icons gave off myrrh in those days. Today it is a very different story. The acquisition of grace, which St Seraphim of Sarov explained is our aim, has been replaced by the acquisition of money, power and property.

Instead of nurturing that grace and co-operating with others, the grace was step by step misused and abused amid the sectarian spirit of exclusivism. This excluded even the then First Hierarch Metr Hilarion, well before his dementia. As a result, ROCOR is now mainly becoming a historical footnote as the American Synod, which is being even further discredited by the Belya affair, yet another affair of forged signatures. ROCOR has voluntarily Sovietised itself. It is very important to understand that this was all voluntary, it was never forced on ROCOR by Moscow. Certain figures are not so much interested in humility, fasting, poverty and prayer, as in power, luxury, money and property. The problem is lack of pastors. Some have been replaced by bureaucrats, ‘effective managers’, as the Russian jargon goes.

Its hope of survival in Northern America today is in being absorbed into the Moscow-founded OCA, which is about five times bigger. That is what Moscow wants and it is logical. Outside Northern America, ROCOR hardly exists in Latin America, where forty years ago it had, if I remember rightly, six dioceses. As for the thirty or so parishes of Australian ROCOR, they will now have to follow the fate of the Indonesian Mission which ROCOR handed over wholesale to Moscow. It abandoned its mission there, the same as it did here, only here to the Romanians. Australian ROCOR may as well become part of a new Autonomous Church, but under Moscow and linked up with its South-East Asian Exarchate.

Q: What about the ROCOR churches in Western Europe? There are still nearly 90 parishes or small communities there.

A: In Western Europe ROCOR is only really present in Western Germany and Switzerland. In the other Western European countries there is only a handful of parishes and communities, one, two or at most three in each country, if any at all. There is nothing in Scandinavia and Portugal has now been abandoned. In Spain there is one tiny convert group, in Italy there are two parishes on the French border and hardly anything is left in the Netherlands and France. Logically, the ROCOR parishes in Germany, which are in any case mainly peopled and clergied by expatriates from the ex-Soviet Union (and a few convert groups, with often fewer than 10 or at most 20 members) should join Moscow.

This is what Moscow asked for five years ago in exchange for its parishes in the Americas to be given to ROCOR. Sadly, ROCOR refused, missing the boat, the once in a lifetime offer, which will probably not be made again. Then it claimed that it will not join up with Moscow for 50-100 years! Moscow was very angry with the individual who said that. Moscow looks on Western Europe as its territory, as an integral part of Eurasia.

However, the situation has become very complex in Western Europe since the war in the Ukraine, as most of the Moscow parishes are themselves peopled by Ukrainians and especially Moldovans, as in Italy (70 out of 72 parishes). With over thirty new canonical Ukrainian parishes independent of Moscow in Western Europe founded in the last nine months and the possible mass defection of Moldovans to the Romanian Church, as is beginning to happen in Moldova itself and has in fact happened in England, it is difficult to see a future for the Moscow Exarchate. Russian nationalism rules and that means isolationism, being in communion with no-one. It is returning to the times of its tiny Exarchate of Soviet patriots of the 60s and 70s and the war in the Ukraine has isolated Most of the faithful have left its new Cathedral in Paris. Security men frisk you as you go in, as in an airport. I am told that congregations number about thirty. Even my friend Nikita, the very Russian nephew of the late Archbishop Basil Krivoshein, has left.

Q: Surely you regret having to leave the Russian Orthodox Church after nearly fifty years?

A: You misunderstand. We never left the Russian Orthodox Church, that is, we never left the spiritual world of the Russian Orthodox Church, which is part of the whole Orthodox world. All that happened is that we were forced to leave the administrative world, the bureaucracy, of the Russian Church. We are exactly the same as before and continue as before. Nothing has changed. When the administrative world with its protocols frees itself of politics and the spiritual world takes over once more, as it will, and sooner than some think after President Putin, then we shall see what will be decided. The mess will end and the injustices will be sorted out, but not yet. Then those who swim with the tide will swim in the opposite direction, as we have seen so many times before. In Russia they still have many things to suffer in repentance for the Soviet period.

Q: Did you know that your faith would be challenged in this way?

A: In September 2020, we went to Mt Athos to see the clairvoyant Fr Evthimios, the closest disciple of St Paisios the Athonite, whom I met in 1979 together with the ever-memorable Fr Ephraim of Arizona. We met him at the skete where he had built the first ever church dedicated to St Paisios and asked him what we should do, given the internal persecution against us. He said he would send me an answer. In May 2021, after the ROCOR schism had begun, I received a message from him and that was: ‘Do not fear the courts of men. Your case will be decided in the highest court’. And this is exactly what we did and exactly what has happened.

Q: You set up a church in Norfolk and two churches in Cambridgeshire for the people there. So effectively the Colchester parish is for Orthodox in Essex and Suffolk, your home counties, the other two counties in the East of England. Do you still visit Orthodox outside these counties?

A: Of course, I do. I visit my parishioners in many parts of the country among all those rendered Churchless by the absence of Church life which pervades the spiritual desert of modern England. Not just the new and young, but also the old, including the grandchildren of those who came here after 1917, who as adults had known the old Russia. Their parents departed over the last generation, so these grandchildren of emigres are now themselves elderly. These are the people who, like me, knew the traditional ROCOR priests like Fr George Sheremetiev (+ 1971), Fr Alexander Trubnikov (+ 1988) and Fr Mikhail Artsimovich (+ 2003). (Fr George was the one who advised the late Timothy Ware not to join ROCOR because it was being ‘taken over’.

Like them, my godfather, Nikolai Mikhailovich Zernov (+ 1980), however much I disagreed with him, would never have accepted the present situation. Even someone like the equally liberal, non-ROCOR Metr Antony Bloom (+ 2003), despite his well-known human weaknesses which scandalised so many, must be spinning in his grave at what is going on in the Russian Church today. Several of his disciples, for example in Amsterdam and Madrid, have actually left the Russian Church or been suspended by it and his disciple Metr Hilarion (Alfeev) has been exiled to Budapest. He would have been exiled also. As for the equally liberal, late Metr Kallistos (Ware), you can imagine….

In the days of the traditional ROCOR, there were no converts who wanted to rebaptise everyone. You know, the ones who are more Orthodox than the Orthodox, but have no idea that Orthodoxy is Christianity, just an exotic sectarian cult with its cultish podcast and zoom gurus. In the old days, there were few ill-educated, ritualist clergy with superstitions, money-grubbing, politics and phariseeism with as much spiritual refinement and subtlety as a Soviet tank, incapable of confessing or preaching. Lumps of cast iron against antique timepieces.

I recently visited and gave communion to just such a Russian daughter of White emigres in Esher in Surrey, who gave a lot of money in the 1990s to help build the church in Chiswick (like the late Golitsyns), but received bad treatment there. I knew her mother in Paris and have known her and her family for 35 years. Like so many rather aristocratic Russian émigré women, her mother, a child in pre-1917 Russia, became a seamstress in Paris in the 1930s. After the war she had opened her own fashion house and had the Audrey Hepburn elegance, style and class that no longer seems to exist anywhere today, though her daughter has inherited it:  ‘Elegance is the only beauty that never fades’. No botox and tooth-whitening for such people, unlike several Orthodox bishops and priests of all jurisdictions in California.

A spiritual daughter of the wonderful Fr Alexander Trubnikov from Tsarskoe Selo and Meudon, but now deprived of the Church, she talks to God in her garden. That is where she can pray. There are churches, but she cannot go to them, some people who control them are unChristian. But she remains Christian, Orthodox Christian.

Q: Were you hurt by the slanders against you?

A: No. Our first reaction was one of astonishment. Next came laughter at the attempts to manipulate the naive and ignorant who did not know us. These were so ridiculous. The came sadness that people who called themselves Christians could do such things, their souls full of hatred, covetousness and above all jealousy. All this only discredited their authors. It is called the boomerang effect. They reflect very badly on those who issued them. Did they really think that such novel New World manipulations could work among experienced Orthodox in old Europe?

Q: How would you sum up what happened to you last year?

A: I would say that ROCOR fell into a trap of its own making, it was put to the test and failed. In 2007 it was given an opportunity to behave like Christians, but instead, the culprits revealed who they are (both the ones in ROCOR and the few others elsewhere who repeated the untruths of ROCOR). We know their names. The internet knows their names. And above all God knows their names.

It is a tragic warning that if you desert God, He will desert you. And that is what is happening to it through its self-discrediting. The waste of potential is enormous. God gave them everything and they squandered it. What must St John of Shanghai be thinking of this spiritual suicide? Like the apostles, we have shaken the dust off our feet and moved on. May God grant them to know love for others before they reach their death-beds. I tremble in their place. But this is how the Church is cleansed.

Q: Do you feel as though this chapter is closed and you can slowly retire?

A: Now you make me laugh! That chapter was closed a year ago, but slowly retiring?! You haven’t seen anything yet. There is so much more to do. If God grants me life to do it all. The pastoral catastrophe in this country is such that I need another fifty years to contribute towards remedying it just in my little corner. I have only just started!

16 February 2023

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Belya (and all the other defamation cases in the long pipeline) versus ROCOR

https://www.reuters.com/legal/litigation/court-wont-revisit-ruling-allowing-priest-sue-church-defamation-2023-02-08/

Court won’t revisit ruling allowing priest to sue church for defamation

February 8, 2023

By Daniel Wiessner

Split court says lawsuit doesn’t implicate religious matters

Dissenting judge says ruling will destroy church autonomy

(Reuters) – A sharply divided U.S. appeals court on Wednesday declined to reconsider a ruling that said a former Russian Orthodox priest could sue the church for defamation without interfering with its internal governance.

The Manhattan-based 2nd U.S. Circuit Court of Appeals in a 6-6 vote denied en banc review of a three-judge panel’s September ruling, with the dissenting judges claiming the decision would eviscerate church autonomy protected by the First Amendment of the U.S. Constitution.

The panel had rejected the Russian Orthodox Church’s bid to dismiss a lawsuit by Alexander Belya, who claims church officials’ false accusations of fraud and forgery led to him losing an appointment to become the bishop of Miami.

Lawyers for Belya and the defendants did not immediately respond to requests for comment.

The panel, affirming a New York federal judge, had held that because the lawsuit focuses on “neutral principles” and not matters of faith or religious doctrine, the church was not shielded from Belya’s claims.

But in a dissenting opinion on Wednesday, Circuit Judge Michael Park said church autonomy applies not only to religious matters but issues involving internal governance.

“It is difficult to see how a court could assess [Belya’s] claim without considering the reasons for the church’s decisions, including whether Defendants correctly determined that Belya was never elected Bishop of Miami and whether they acted in good faith,” Park wrote.

Park, an appointee of former President Donald Trump, was joined by four other Republican appointees and Circuit Judge Jose Cabranes, who was appointed by Democratic President Bill Clinton.

In an opinion backing the denial of en banc review, Circuit Judge Raymond Lohier said Park had improperly implied that Belya purposely styled his lawsuit as a defamation case to get around the doctrine of church autonomy.

“At this stage, Belya’s claim is a genuine defamation claim that, as the dissent’s refusal to take it at face value suggests, would not implicate church autonomy,” wrote Lohier, an appointee of former President Barack Obama.

Lohier was joined by fellow Obama appointee Circuit Judge Denny Chin and four appointees of President Joe Biden.

The case is Belya v. Kapral, 2nd U.S. Circuit Court of Appeals, No. 21-1498.

For Belya: Bradley Girard of Americans United for Separation of Church and State

For the defendants: Diana Thomson of the Becket Fund for Religious Liberty

 

Case 21-1498, Document 297, 02/08/2023, 3465457, Page 2 of 12

“First, the Dissent writes that “[t]his case arises from a minister’s suspension

by his church,” and that the lawsuit “is styled as a defamation claim.” Dissent at

  1. The suggestion is that this case is not really a defamation case, but instead

seeks to intrude on a church’s autonomy by subjecting Defendants “to litigation

over religious matters.” Id. at 10. In fact, this is a defamation case and not a case

over religious matters. If Belya’s allegations are true — and we must assume they

are for now — this is, as the first amended complaint (the “Complaint”) declares, “a

case of egregious defamation.” J. App’x at 87. If the allegations are true,

Defendants made public accusations that Belya forged and fabricated certain

documents, including accusations that Belya forged the signature of the “ruling

bishop” of ROCOR onto two letters, that he fabricated or otherwise improperly

obtained official letterhead, and that he falsely affixed to the letters what appeared

to be the ruling bishop’s official seal. See id. at 95-97. The allegation that Belya

committed forgery was posted on the church’s social media site by one or more of

the Defendants and was re-posted and circulated by religious news outlets and

publications. Id. at 98.

 

Case 21-1498, Document 297, 02/08/2023, 3465457, Page 3 of 12

“Simple, non-ecclesiastical factual questions are presented: Did Belya forge

the letters in question? Or did the ruling bishop actually sign the letters? Were

the letters on the ruling bishop’s official letterhead? Were the letters stamped

with the purported signatory’s official seal? Or were the purported letterhead

and stamps a fabrication? These are factual questions that a fact-finder could

answer without delving into matters of faith and doctrine.

Significantly, the Complaint seeks only damages (and attorney’s fees and

costs) and not injunctive or declaratory relief. The Complaint does not seek an

order declaring that Belya was in fact elected to the position of Bishop of Miami or

an injunction requiring Defendants to install him into that or any other position;

nor does it seek to vacate Belya’s suspension from the church. See Belya v.

Hilarion, No. 20-CV-6597, 2021 WL 1997547, at *4 (S.D.N.Y. May 19, 2021) (district

court noting that “Belya does not ask this Court to determine whether his election

was proper or whether he should be reinstated to his role as Bishop of Miami”).

Rather, the Complaint asserts only three defamation claims and a fourth claim for

vicarious liability related to the defamation claims, and it seeks only damages.

This is, indeed, a defamation case.”

https://www.govinfo.gov/content/pkg/USCOURTS-ca2-21-01498/pdf/USCOURTS-ca2-21-01498-5.pdf

https://www.govinfo.gov/app/details/USCOURTS-ca2-21-01498/USCOURTS-ca2-21-01498-2/context

 

 

A Romanian Proposal for the UOC: A Wake-up Call for the Ukrainian Government

06 February 10:53

14560

Author: Konstantin Shemliuk

The Romanian-speaking communities of the UOC have been invited to move to the Romanian Church.

Romanian public organizations have called on the Romanian-speaking parishes of the UOC to join the Romanian Church. Why is this a signal for the Ukrainian authorities?

At the end of January, a number of Romanian public and political organizations published an appeal to the Romanian-speaking Orthodox parishes of Ukraine with a call to join the Romanian Patriarchate. Among the signatories are the Romanian East Association, ProVita Bucharest Association, ROST Association, MORE Association and others.

The reason is the repression of the Ukrainian authorities of the Ukrainian Orthodox Church. After all, out of 120 Romanian-speaking parishes in Ukraine, 110 belong to the jurisdiction of the UOC. So given the pressure that the Ukrainian Orthodox Church is under today in Ukraine, the possibility of Ukrainian Romanians going under the leadership of the Romanian Patriarch appears quite probable. So what is really happening with these parishes, and is it only about them? Let’s figure it out.

Persecution of the UOC and the reaction of Romania

Tough statements from Romania about the persecution of the Orthodox in Bukovyna by the authorities are becoming increasingly louder. On January 15, 2023, ex-MP Gelu Visan spoke on Romania TV about “the crimes that they (the Ukrainian authorities) commit against the ministers of the Lord.” A week later, his rhetoric became even tougher. On television, he compared Zelensky’s actions against the UOC with the policies of the Nazis.

“I see that Zelensky, as the commander-in-chief of the army and law enforcement agencies, is committing an act of Nazism. This footage (SBU searches in the dioceses of the UOC – Ed.) should be sent directly to the European courts, because the most flagrant violation of religious and human rights, ethnic and religious cleansing can be seen here. All this is extremely serious,” the politician said.

At the end of January, Romanian politicians began to study the situation on the ground. MP Dumitru-Viorel Focsa came to Ukraine on purpose to meet with priests. He recorded several video interviews with them, blurring their faces and changing their voice.

According to Foksa, Zelenskyy’s repressions against the UOC are “complete madness.” He said that “Romanian priests are being terrorized and forced to leave the autonomous canonical church of Ukraine to enter the new political church.” The deputy of the Romanian parliament also said that the interviewed clerics of the UOC are “very scared” and “in need of protection”, but remain faithful to their Primate and do not want to go over to the Romanian Church.

But maybe Foksa is exaggerating and, in fact, no one touches the Romanian-speaking believers and their parishes in Ukraine?

No, he isn’t.

Because most of the “Romanian” churches in our country are located on the territory of the Chernivtsi-Bukovyna diocese. And we all remember very well that it was precisely this diocese that was demonstratively “nightmarized” by the SBU officers – with breaking down doors, stripping everyone who was in the diocesan premises to their underpants, throwing dirt on the Chernivtsi bishop, and so on. We also remember that simultaneously with the “searches” of the security forces, an incredible number of almost identical publications appeared in the media discrediting the clergy of the Chernivtsi diocese.

It is quite obvious that the searches and, moreover, the publications, and later also the scandalous video of Quarter 95, are links in the same chain. In other words, a political command.

And if so, is it possible to say that the defendant (Chernivtsi-Bukovyna diocese) of this order was chosen by chance? Of course not.

Firstly, this diocese is led by the head of the DECR UOC, Metropolitan Meletiy, who has already opened several dozen parishes of the UOC in Europe.

Secondly, this diocese is notable for its faithfulness to Orthodoxy. For reference, there is an UTC in the Chernivtsi region where not a single Uniat or Catholic parish is registered, and the parishes of the OCU exist only on paper.

Thirdly, this diocese is the birthplace of His Beatitude Metropolitan Onuphry.

Fourthly, it is in the Chernivtsi-Bukovyna diocese that one of the most famous (including abroad) bishops of the Ukrainian Orthodox Church, Metropolitan Longin (Zhar) of Bancheny, serves. To list all the merits of this man, a Hero of the Ukraine, is a thankless task. Suffice it to say that he fostered more than 300 children (many of whom are disabled) and that he is in charge of an orphanage in Molnytsia village.

An ethnic Romanian himself, Metropolitan Longin enjoys great prestige and respect among the local Romanian-speaking population, regardless of religion. Therefore, it is precisely for this reason that the blow to the Bukovynian diocese, to the metropolitans Meletiy and Longin, and indirectly to His Beatitude, echoes so painfully in Romania.

Thus, the authors of the appeal mentioned at the beginning of the article are sure that “taking note from the media of the dramatic reality that Metropolitan Longin (Zhar) faced”, he should “immediately become the head of the Romanian priests and believers in Ukraine and, together with them, demand re-jurisdiction with the Romanian Orthodox Church.”

MP Dumitru-Viorel Focsa published a video in which a priest of the UOC, an ethnic Romanian, said that representatives of the OCU “behave like nationalists.” “We did not unite with them, because we realized that this is a religious-political movement, and we are Orthodox. We don’t do politics. We preach Christ. We do not go against the state, but we cannot violate the Word of God and His commandments,” says the clergyman.

He also said that no one supports the Ukrainian schismatics, and therefore they decided to “destroy us, because when we are gone, they will come instead of us.”

“In this chaos provoked by the war, using nationalist slogans, with the help of the military, they are trying to instil fear in us. Ukrainian parishes are subjected to even more harassment, but we also hear threats, and we were promised that as soon as the war ended, they would take over us too,” the priest said.

Focsa, in turn, reminded the audience that the OCU is backed by the President of the Ukraine, while “armed people and SBU officers come to the churches of the UOC with searches and threats, instil fear in the priests, forcibly undress them and take pictures” (note that all this took place precisely in the Bukovyna diocese – Ed.).

Summing up the results of his visit to the Ukraine, Foksa says that violence is used against the UOC, and many priests are “threatened with expulsion if they use the Romanian language in worship.” He also said that they are accused of being pro-Russian and pro-Putin.

“This is Stalinist rhetoric without evidence, shameful and stupid. So I will report to the European Parliament Commission on Violence. Ukraine does not know how to respect minorities, and the European Commission, the European Parliament should know what these Kyiv politicians are doing,” the Romanian MP said.

How “patriots” are pushing Ukrainians into the arms of Romanians

It is clear that the situation evolving around the UOC clearly plays against the image of the Ukraine in Europe and in the world. Such appeals, and most importantly, moods are supposed to somewhat moderate the ardour of the “patriots” and cool the “hot heads” in the Ukrainian politicum. But we do not notice either the former or the latter.

Thus, the Bukovynian publication “BukInfo” devoted an entire “revealing” article to Metropolitan Longin “The double game of Metropolitan Longin, or Who did the dirty on whom in Bukovyna.” The authors, without any scruples, accused Vladyka Longin of lying and further stated that he “decided to simply skedaddle to the Romanian Orthodox Church, using Romanian right-wing radical organizations and journalists who are fed by the Kremlin.”

Of course, such publications only “add fuel to the fire” of the Romanians’ dissatisfaction with everything that is happening today in Ukraine regarding the UOC and its Romanian-speaking parishes. All this leads to the Romanian media urging the President of the country, Klaus Iohanis, to ban Ukrainian citizens from entering the country, and to send all Ukrainian refugees, “especially the rich and in luxury cars” back to the Ukraine. At the same time, Romanian journalists believe, “Romanians from Northern Bukovyna, Gertsa and the Odessa region should leave the Ukraine for Romania until the situation in this country is resolved.”

“We have shown more than humanity, we have shown brotherly love for the Ukraine, and this is how Kyiv reacts: they persecute Romanian parishes and priests, and the children of Romanians are sent to war,” say outraged journalists.

In the light of the foregoing, it is not difficult to guess that if the authorities of Kyiv still ban the UOC, then none of the Romanian-speaking parishes, priests and parishioners will transfer to the OCU. Given the attitude of Romanians towards the Orthodox faith and the Church, as well as the Ukrainian schismatics, they will definitely prefer to accept the proposal of Romanian politicians and ask Patriarch Daniel to enter. Moreover, the Council in Feofaniya gave such an opportunity and even the right of each diocese to decide its own fate.

However, it can also be assumed that the ban on the UOC may result not only in the migration of Romanian-speaking parishes to the Romanian Patriarchate, but also in the migration of Transcarpathian communities to the Serbian Patriarchate and Galician communities to the Polish Orthodox Church.

Moreover, our compatriots are directly pushed to such a migration by those who consider themselves “patriots” of the Ukraine. For example, Volodymyr Viatrovych, MP from the European Solidarity faction, said that those who reject the OCU should leave the Ukraine or answer according to the law.

What will happen to the Ukraine in this case? And how will our country look in the eyes of the world community? The answer is obvious.

Not less obvious is what a Christian, if necessary, is going to choose between the Church of Christ and the “religious organization” created by Poroshenko. Because the Church for people who believe in God is not a part of political or national discourse, but a question of the eternal destiny of their souls. In the literal sense of the word.

https://spzh.news/en/zashhita-very/71727-a-proposal-of-romanians-for-uoc-an-alarming-sign-for-ukrainian-authorities

 

 

 

 

 

Prophecies and War

The Orthodox Church

200 million people belong to the Orthodox Church. Of these 140 million, 70%, are Russian Orthodox, though since that Church is multinational, only about 100 million of them are ethnic Russians, many others live or used to live in the Ukraine.

Most practising Russian Orthodox remain outside the artificial ‘left/right’ manipulation of politics, invented to hoodwink people into thinking that they live in democracies and have choices. True, the vast majority of Orthodox are social conservatives, making us in secular eyes, right-wing (‘Fascists’), but we are also for social justice, free health and education, making us in secular eyes left-wing (‘Socialists’). Just the opposite of those who are social liberals and economic liberals, LGBT anything goes plus law of the jungle capitalism, anti-Family and anti-Nation. Orthodox support pro-Family and pro-Nation policies which unite the people.

The Orthodox Church has 1,000 bishops. 300 of these are in Russia or Belarus. However, probably the most respected Orthodox bishops are in persecuted Serbia and in the persecuted Ukraine. However, those who have authority in the Church, who have the respect and reverence of the people, are the saints and righteous and those who are considered to be saints, elders and righteous, a few of whom are bishops, most of whom are not, and some of whom have made prophecies.

On Prophecies

We must be very careful now to distinguish between prophecies and the hoaxes and frauds of attention-seekers and money-seekers. Any fraud can get up in the morning and say in a podcast: ‘I received a message about the future, I had a dream about the future, and was told so and so’. No, I am talking about words said by those who have had authority for decades and generations, who are venerated for their humble lives, about saints or elders who will be declared saints by the people, if they have not already been. In other words, we are not talking about George Bush’s ‘God told me to invade Iraq’. We are talking about the spiritual.

Here it must be added that all authentic prophecies are conditional. Prophecies are only warnings, whose timings can be postponed by hundreds and even thousands of years. People can change their ways and then the realisation of the prophecies is postponed. The prophecies remain true, but their application may be delayed, depending on human reactions to the warnings they contain. Never doubt that people can regret, turn back and change. But also never doubt that the prophecies will come true, if there is no change in behaviour once the warning has been issued.

I have no prophecies, but I do know of prophecies that are relevant today. Those for example of St Seraphim of Sarov (+ 1833), St John of Kronstadt (+ 1908), St Aristocleus the Athonite (+ 1918), Archbishop Theophan of Poltava (+ 1940), St Seraphim of Vyritsa (+ 1949), Elder Seraphim of Belgorod (+ 1982), with whose blessing I act, St Paisios the Athonite (+ 1994), whom I met, Elder Nikolai Guryanov (+ 2002), whom I venerate, and Elder Jonah of Odessa (+ 2012), on whose tomb I pray.

Prophecies

Here are some of their prophecies: St John of Kronstadt said that ‘the deliverance of Russia will come from the East’. At the end of his life St Aristocleus said that ‘the end will come through China. There will be an extraordinary outburst and a miracle will be revealed from God’. Archbishop Theophan of Poltava said that there must be a Tsar forechosen by God and that the restoration of Orthodoxy in Russia would provoke hatred in the world, which ‘will take up arms against Russia’. This was confirmed by Elder Nicholas Guryanov, who predicted that President Putin will be succeeded by a Tsar, as was predicted also by St Paisios the Athonite.

Elder Iona, beloved by Orthodox in Odessa, said: After me there will be a bloody Easter, a hungry Easter and a victorious Easter’. Of course, as with all prophecies, interpretations vary. Does a bloody Easter refer to 2022, a hungry Easter refer to 2023 and a victorious Easter refer to 2024? There are those who say that a victorious Easter may refer to 2023. If only it could be so…St Seraphim of Sarov predicted that: ‘Towards that time the bishops will become so impious that in their impiety they will surpass the Greek bishops of the time of Theodosius the Younger, so that they will no longer even believe in the chief dogma of the Christian Faith…There will begin the preaching of worldwide repentance’.

You can dismiss this if you wish. But you will still have to admit that there are some curious coincidences. We see that there are those who think only in terms of world supremacy by force. What secularists do not understand is that the long-term domination of the world does not come through secular power, which is only short-term, it comes through spiritual power, which is long-term. We are not like the Roman governor Pontius Pilate who asked Christ: ‘What is Truth?’ because he had a secular mind. There was no answer to his question because he had asked the wrong question. He was staring the answer in the face. His question should have been: ‘Who is Truth’?  And here we are, avoiding nuclear Armageddon and we shall continue to do so, however blind Pontius Pilate is.

 

A Message from a Churchman

When God wants to speak to men, at the beginning He whispers, only when they don’t listen to Him does He throw rocks.

Proverb

Everything has fallen apart. Educated society has lost all understanding of what Christianity is. Every day I can see before my eyes the ongoing corruption of our clergy. There is no hope at all that they will come to reason or understand their condition. Everywhere among them there is drunkenness, debauchery, simony, extortion and secular interests. The last remaining believers are trembling with repugnance over the condition of their clergy. And there is no one to finally realise just what brink of destruction the Church is standing on or what is happening.

The opportune time was missed. A disease of the spirit has taken over the entire State organism. The moment of recovery cannot recur and the clergy is rushing headlong into an abyss, having no strength or desire to stop the process. Just one more year, just a little while, and there won’t even be any simple people left around us. They will all rise up and reject such insane and repulsive leaders. And what will happen to the State? It will perish along with us. It no longer makes any difference who is in the Synod, who is its Head, what seminaries and academies there are – our agony and death are near.

The future New Hieromartyr Seraphim (Chichagov) of Petrograd, 1910

 

The Russian Orthodox Church 2007-2023 and Peace in the Ukraine

The decline of Rome was the natural and inevitable effect of immoderate greatness. Prosperity ripened the principle of decay; the cause of the destruction multiplied with the extent of conquest….Instead of enquiring why the Roman Empire was destroyed, we should rather be surprised that it had subsisted for so long.

History of the Decline and Fall of the Roman Empire, Gibbon

Foreword

By the grace of God, all our international parishes, with their Romanian and Russian, Moldovan and Ukrainian, English and European parishioners, live safely within the second largest Local Church, the Patriarchate of Romania. Thus, we are shielded from Russian and Greek schisms and the tragic and divisive consequences of the bitter conflict in the Ukraine. Nevertheless, we cannot help observing the immense temptations that now beset the largest Local Orthodox Church, the Russian, and be concerned about its direction and the future after the Ukrainian conflict is over, which may be quite soon.

Introduction

In order to understand why there is a bloody conflict in the Ukraine today, strangely enough we first have to understand why the Russian Empire fell in 1917. Over a century on, the reason for that is quite clear. The multinational Russian Empire fell because most of its people had lost their Orthodox Faith, the underpinning foundation which had cemented everything together. For when you stop believing in the foundation, you end up in suicidal self-destruction and cynicism.

We can see this today with the Imperial failure of Western Empires, British, French, American etc, also fallen because most have stopped believing in their underpinning ideologies. The Russian crisis in 1917 had been created by a nominal, superficial attitude to the Orthodox Faith, which underpinned all. Most had signed up to the Faith on paper, but did not live by it. They had rejected the consequences and ramifications of the Faith and so lived in hypocritical contradictions, Orthodox but not Christian.

2007

In 2007 the émigré Church Outside Russia (ROCOR) was finally reconciled to the Patriarchal Church inside Russia. We personally considered that this was seven years late, but we had patiently waited for the inevitability, rather than leave for the Patriarchate as some did – better late than never. Having played an active part in the events of the 2006 ROCOR Council and reconciliation and attended the signing of the Act of Canonical Communion in Moscow, I have been asked if I regret it. The answer is crystal clear: Absolutely not. 2007 saved the Church, which kept a huge potential. The fact that it failed to exploit that potential has nothing to do with 2007.

Before 2007 ROCOR was on the verge of becoming a sect, which is why some had already left it. Certain individual ROCOR bishops had even allied themselves to schismatic old calendarist groups in Greece, Romania and Bulgaria! By allying ROCOR with the Patriarchal Church in Moscow, we delayed the possibility of schismatic sectarianism for a vital 14 years. We had gained a breathing space. Some object that ROCOR should not have reconciled with the Patriarchal Church, because it is ‘corrupt’. Of course, there were and still are problems in the Patriarchal Church, but only as there are today in the new ROCOR that has appeared in the last five years.

2023

In both parts of the Russian Church the causes of corruption are very similar: the lack of repentance, the lack of the spiritual. Specifically, there is superstitious ritualism, the vain belief that the sacraments are like magic and require no personal effort to work, only precise ritual observation. This vain belief is essentially materialistic and therefore superficial, for we are not saved by superstitious ritualism, but by the Holy Spirit. Then there is money-oriented careerism, the concept that the Church is a money-making business. This is the very active and very visible temptation of graspingness and love of bling in both parts of the Church. Then there is centralising bureaucracy which puts protocols and forms above the Word of God and Love for our fellow-men. Then there are nationalist political ideologies, the temptation to obey the State, whether the American or the Russian, in other words, you abandon your conscience, integrity and principles because you prefer to swim with the tide for personal advantage, against Christ. This was not the path of the New Martyrs and New Confessors, whom we follow.

This last temptation is especially great for ROCOR, since the political pressures of the declining American Empire could now force all of ROCOR, and not just part of it, into full schism; there the situation is far worse than before 2007, for the unhealthy direction that the New York-based ROCOR has taken since 2018 is the opposite to the healthy one taken before 2007. The danger in all this is that the majority in both parts of the Russian Church, in Moscow and New York, will return to the vices that prevailed before the Revolution – superstitious ritualism, money-oriented careerism, centralising bureaucracy and nationalist political ideologies, all those faults that were present then, as they are now. All of them can cut off from communion with other parts of the Church, destroying the Catholicity of the Church, resulting in isolation. We hope that our Introduction now makes sense, for we are precisely facing another crisis in the Russian Church, as in 1917, the conflict in the Ukraine.

The Conflict in the Ukraine

The manmade catastrophe in the Ukraine has come about because of the lack of Faith, nominalism, on both sides. Do real Christians kill each other? Since this war broke out in 2014, between 160,000 and 250,000 Kiev troops (several thousand of them foreign mercenaries, notably Poles) and 15,000 – 20,000 Russian-Ukrainians and Russians have been killed, together with nearly 14,000 Russian-Ukrainian civilians and nearly 7,000 Ukrainian civilians. In other words, between 200,000 and 290,000 are dead because Kiev was suicidally forced to refuse, to make peace last spring, again last summer and now, when all could have been ended with compromise.

Since 2014 16 million Ukrainians have been displaced – 10 million to various countries in Europe, the majority to Russia and 6 million internally. It is not clear what proportion of those 10 million will ever return to the Ukraine, whose population is now only 18-22 million, given that 4 million have preferred to live under Russian administration in the south-east, an area the size of England and Wales. Kiev has also had about 50 percent of its energy infrastructure destroyed. It requires at least $3 billion a month in outside borrowings just to keep its economy afloat. This debt will never be repaid. Meanwhile a surrounding army of nearly 700,000 Russian soldiers, with, if necessary, their 15,000 tanks, waits to occupy and rebuild the Ukraine. All that NATO could muster against them is 100,000 and 59 tanks though, in any case, it is too frightened to deploy a single one of them, as it knows that it would lose them.

Conclusion

In other words, the conflict in the Ukraine is a call to return to the Faith – to avoid this suicide. That is the choice. It is a Divine warning, as at Siloam: ‘Unless you repent, you will all likewise perish’ (Lk. 13, 5). It is no coincidence that this conflict began in February 2022, the centenary of the founding of the Soviet Union in 1922. For the origins of this conflict are precisely in the unatoned sins of the Soviet apostasy that created February 1917 and the greatest atheist State and persecution of Christianity in world history. After all, to create another Revolution, all you have to do is to repeat the same sins, the sins of those who sinned against the New Martyrs and Confessors.

And it is no coincidence either that the path to reconciliation is in the life of the great twentieth-century Ukrainian saint, the New Confessor, St John the Wonderworker, also known as St John of Shanghai and Western Europe, the Saint of the old, pre-sectarian, pre-schismatic, faithful Russian Emigration. It was he who was persecuted and put on trial by the sectarians and schismatics who claimed to be his own. It was he put the Faith above all their concerns, above their superstitious ritualism, their money-oriented careerism, their centralising bureaucracy and their nationalist political ideologies, which so trouble all parts of the Russian Church again today. Only when Russians and Ukrainians do as he did and put the Kingdom of God and His righteousness first, will there be peace in the Ukraine.

 

 

 

 

 

 

 

On the Ten Steps in the Formation of Sects: A Warning from the Russian Orthodox Emigration

Foreword

The growth of a sectarian mentality can be observed when any once healthy faith community declines and degenerates into a sect through spiritual decadence. Here we deal specifically with that decline in the Russian Orthodox emigration.

Introduction

After 1917 the Russian Orthodox Church fell captive to the persecutions of militant atheism. With the Centre captive, divisions took place in the Russian Church everywhere outside Russia. As ever, as a result of those divisions, the spirit of sectarianism appeared. All my adult life I have fought against that sectarianism in the Russian Orthodox Church in the emigration. Our struggle was to help create unity within the Church and unity with it, once it was free, so that then we could move towards the even greater project of creating new Local Churches. Therefore, from close observation of unhealthy psychology and pathologies over the last nearly fifty years, I have been able to identify ten steps in the formation of sects. This identification comes from observing the process of what specifically has happened to multiple fractions of the Russian Orthodox Church in the emigration, especially since 1986, when it had clearly started dying out.

As a result, a whole series of tiny but almost routine schisms began from it. These fractions have above all appeared as a result of the inherently sectarian and puritanical Protestant culture of North America or contact with it. (It is no coincidence that the first of those schisms took place in Puritan Boston in New England). The apostasy in North America of mainstream Non-Orthodox religion, mainly Protestantism, but also highly Protestantised Roman Catholicism, seems to have been the cause. The strict and rigid Protestant moralism of the American Puritan past has in the last sixty years broken down into today’s total amoralism. As a result, insecure and unstable individuals searching for certainties outside that amoralism have come to the Russian Orthodox Church, However, this was already riven and destabilised by divisions stemming from attitudes to the Church inside Russia. These divisions had grown deeper inasmuch as links with the Mother-Church had been lost.

The Ten Steps

  1. Ignorance and a corresponding lack of any historical sense provides a fertile ground for the development of sectarianism. Ignorance to the point of obscurantism has been encouraged, educatedness being a common reproach in the Russian Orthodox emigration, where after the first generation illiteracy in Russian was common. Knowledge of the language was generally limited to kitchen Russian. For instance, we used to joke in the 1980s that for the mainly elderly members of the then Russian Church in the emigration in Western Europe there were only two besetting sins – youth and education. Both were despised and most churches were childless. They were dying out, turning into rather depressing museums of cultural nostalgia.
  2. The development of parochialism through isolationism, not frequenting and even despising other Orthodox parishes, deepens this ignorance. Indeed, the refusal to frequent others and even the censorious and judgemental condemnation of others for doing so is approved of. Contact with others is seen as disloyalty to the growing sectarian mentality. For example, home-schooling becomes common at this stage. Now begins the suspicion and condemnation of even the slightest contact with ‘impure’ Non-Orthodox, then of fellowship with Orthodox from other (also ‘impure’) Local Churches, and finally with Russian Orthodox from other (also ‘impure’) dioceses. They say of them: ‘They are not like us’. This tribalism means for them: ‘They are our enemies because they are different from us’.
  3. The next step is the exaggeration of the differences with others. ‘They don’t do things like we do’. ‘Our way is the only correct way’. Thus begins the judgementalism and censoriousness of the pharisees. Here we clearly see the priggish self-righteousness that comes from pride, from a superiority complex. ‘The others are sinful’, they say in condemnation, and their hearts swell with vain self-admiration. This exaggeration includes a great emphasis on tiny ritual differences. ‘Only we do that properly’. Generalisations are made on the basis of the behaviour of only one or a few others. ‘We can have nothing to do with any of them because so and so is one of them and he said or did that’. Thus: ‘The whole of the Moscow Patriarchate is corrupt because their bishop X said that. Thus, tens of millions of others were instantly condemned on the basis of the words of a bishop held hostage and speaking in a specific context. Here is the self-justification that stems from and then, in a spiral, creates, pride. Here begins the ‘we are the One True Church’ syndrome and ideology.
  4. It is at this point that cultish leaders, gurus, may appear. Sometimes they appear almost all by themselves, especially if inexperienced and uninstructed neophytes, who are out of touch with reality, are given positions of authority. At other times such gurus may be created by neophytes, who from instability and insecurity desperately want a ‘spiritual father’, even though they have no idea what that is. Their insecurity demands ‘a leader’. Through flattering the weak, they can manufacture such gurus. The gurus soon become increasingly tyrannical, confusing authority with authoritarianism and capricious despotism, and claim papal infallibility.
  5. Now inward-lookingness, introversion, reaches a degree which leads to a de facto lack of communion with others and the formation of a ghetto, headed by a ruling clique of ideologues, who are to be blindly obeyed. Indeed, they insist on blind obedience. Initially, the lack of communion will be selective and informal. In other words, communion will be retained with a select few elsewhere, a few contacts kept for form’s sake. They will claim these contacts as ‘theirs’. This is self-justification: ‘Look, we’re not a sect because we are in communion with so and so’. This stage does not last very long.
  6. From here adepts, led by the ruling clique, will start making more and more extreme accusations that others are ‘not Orthodox’ or ‘mentally ill’ etc. They slander and demonise in self-justification. Such is the pride of narcissistic self-love that gnaws away at their souls. They are pure and all others are impure. Thus, one of them said to me: ‘We are a glass of clean water. They are a glass of dirty water. Surely you do not expect us to mix the two glasses together by entering into communion with them?’ He was so blinded that he could not even see his own phariseeism and so ignorant that he could not even see the dirt in his own water.
  7. Now begins cloning. The cult adepts start dressing in the same way and adopting the same hairstyles or, for men, beardstyles, as those in the ruling clique. Any diversity is definitely forbidden at this stage of manipulation, indoctrination and brainwashing. Uniforms become the norm, the personality is repressed and depressed. Those who refuse to conform are coldly shut out. All the adepts look alike and relationships become almost incestuous, in the sense that there is no mixing with others, with ‘the impure’, outside the cult.
  8. This is now the stage when the group cuts off completely i.e. it finally becomes a sect, having cut off from others, that is, having performed a first schism. The word ‘sect’ means precisely ‘cutting’, as in the word ‘secateurs’. The sect now becomes ever more extreme and excommunicates (!) and ‘defrocks (!) others, even those in completely different dioceses (!), commonly declaring that the others have ‘no grace’. Indeed, the question of who has grace and who does not have ‘grace’ assumes great importance because the sect adepts have to justify their self-isolation and infallibility as the only ones who ‘have grace’. This is a kind of papism. ‘Either you are with us, or else you are against us’. All is black and white and those who oppose the sect are promised ‘hell’, for they will ‘not save their souls’ as they are ‘uncanonical’. Their god is the god of hatred. (We know what his real name is). So the sect becomes not only evil and nasty, but also absurd and makes itself into a laughing-stock. (The devil always mocks his own). Here we witness aggressiveness, harsh bullying, persecuting attempts to humiliate, intimidate and punish. These are all founded on the sect’s essential lack of love, because sects are never founded on Love, but on unhealthy and prideful psychology, which always requires heartless, ruthless and persecuting ideologies.
  9. Now the sect becomes ever smaller, as any last ‘impure’ are witch-hunted and cast out. From this point on, the already small sect grows no further and contracts. However, though the sect is tiny, it will have a large internet, that is, virtual, presence, as virtuality makes up for reality. Indeed, it can be noticed that large groups generally have a weak internet presence. This is because they are too busy with reality to bother. Sects are also desperate to obtain money and property. They need finance. This is because they are already by definition small (they have cut themselves off from the mainstream) and are limited to temporary rented premises and decorated garden sheds for their tabernacles. Expansion is only possibly through stealing the property or income of others.
  10. Soon infighting within the sect starts and further splits about extremely petty or abstract matters sooner or later follow. Introversion is such that such matters become vital dogmas. All is dogmatised. This infighting becomes ever more bitter and unloving and creates ever more tiny and more irrelevant splinter groups. These disputes often lead to expensive court cases about scarce resources, both resulting from and leading to moral and financial scandals.

Conclusion

Over the last two generations I have often seen all of the above among fringe groups, both on the left and on the right. Whether secularist liberalism or secularist conservatism, it makes no difference, both are secularism, that is, they are the abandonment of the Tradition of the Holy Spirit and Love. Such abandonment of the Holy Spirit always leads to the fringes or margins and from there on to the exit from the Church altogether. All this seems to have developed as a result of the instability of the 1960s, and the search for gurus, cults and the exotic, especially then in the USA, but not only. Such gurus prey particularly on the weak, the young, the ignorant and neophytes, as gurus manipulate the zeal and ignorance (‘zeal not according to knowledge’, as the Apostle writes) of converts.

In countries like Russia the Orthodox faith is not at all exotic and is a mass phenomenon. Mass phenomena prevent or greatly limit sectarian nonsense, unless politics or nationalism intervene, as for example in the Ukraine today. However, in the emigration it is possible for sects to be formed, unchallenged by the masses because the masses are not present. Today, the delusions thirsted for by the lonely, such as incels, mean that gurus have an ever greater field to recruit from, using their podcasts and zooms to build their largely virtual sects. Gurus always end up outside the Church, but so, sadly, do their followers, who eventually see through the gurus’ nonsense and become disillusioned and embittered. The straitjackets that the gurus try to impose are always shaken off, sooner by the aware and the strong, later by the naïve and the weak, and they always come to naught.

Afterword

Sects always dissolve, sect-leaders are always defeated and those who should have supervised and controlled their activities are shamed and die out as they too become spiritually irrelevant. This is the spiritual law. May they hear it and repent before it is too late. They cannot get away with it, for our God is not mocked.

 

 

JFK: 1963-2023: Though the Man be Gone, that the Promise of his Spirit be Fulfilled

There are people who see everything in terms of black and white. For example, in the Russian context, there are those who declare that everything in Russia was perfect before 1917 and everything was bad after it. Of course, a little logic such as: ‘If everything was so perfect, why did everything turn so bad?’ would help such people. Alternatively, read a Russian novel from before 1917, or a newspaper from the period, or else, as was still just possible only a generation ago, you could have talked to someone who had been adult in Russia before 1917. The fact is that black and white do not exist outside hell and heaven. This world is unremittingly grey – though, admittedly, there is a huge difference between light grey and dark grey.

The same is true in the American context of John Fitzgerald Kennedy. There are those who say that his 1963 murder (let us call it what it was) was a turning-point, that all was white before it and all was black after it, that he was basically a kind of martyr. I suspect that childhood nostalgia plays a part here in the views of now elderly people. Nostalgia is a funny thing, the sun always shone in childhood. It is called selective memory. We will briefly consider some of the issues below. As for the conspiracy theories as to who murdered Kennedy and why, there are hundreds of them. Of course, that does not mean that one of them is not true. God knows the Truth.

I am surely far from being the only person in the world who has met people who as adults had met both Tsar Nicholas II and John Fitzgerald Kennedy. (Though certainly, I am the only person from the small town where I was born to have done so.  Which is not saying very much).  Still, it is a curious fact that JFK was born in 1917, the year that Tsar Nicholas was deposed by Russian traitors. But much more significantly, their deaths have fascinated generations and spawned a mass of conspiracy theories and black and white ideologies. Most notably, many books of suppositional history have been written about them both, about ‘what might have been’. Could what might have been find its fulfilment? That is our question.

It was in Paris in 1996 that I met an American woman from a well-connected family in Massachusetts. She was then in her fifties. She told me that when she was eighteen, she had met JFK. ‘He took one look at me’, she said, ‘and undressed me with his eyes. I felt humiliated’. It is a story that only confirms the stories about Kennedy’s ‘strong libido’. Let us recall at least a few facts from the life of this man who promised so much, who was so charismatic and such a brilliant speaker, and was so cruelly murdered on 22 November 1963 at the age of 46.

Probably the most famous event in Kennedy’s Presidency is the so-called ‘Cuban Missile Crisis’ of 1962, which should have been called the Turkish Missile Crisis. For once the U.S. had publicly promised never to invade Cuba again and secretly agreed to remove its Jupiter missiles from near Soviet borders in Turkey, placed there as a provocation by US hawks, the Ukrainian peasant-leader Khrushchov agreed to dismantle Soviet missile sites in Cuba, subject to UN inspections. Thanks in part to Kennedy’s humanity, the US had backed down, though the Soviet side, with no less humanity, had agreed not to make it public. The US had not lost face publicly and indeed there are still some naïve people who think that the ‘Cuban Crisis’ was an ‘American victory’!!! In any case, World War III had been averted and Kennedy was in part responsible for that.

As regards Latin America, in 1962, Kennedy had also had the wisdom to declare that: ‘Those who make peaceful revolution impossible will make violent revolution inevitable’. He sought to contain Communism in Latin America by establishing the ‘Alliance for Progress’, which sent aid to some countries and sought greater human rights standards in the region.

Regarding Vietnam, in April 1963 Kennedy said prophetically: ‘We don’t have a prayer of staying in Vietnam. Those people hate us. They are going to throw our asses out of there at any point’. Though Kennedy’s Vietnam policies seem inconsistent, nevertheless the Secretary of Defense Robert McNamara stated that Kennedy was strongly considering pulling the United States out of Vietnam after the 1964 election. (McNamara also much too late declared that Vietnam had been a mistake and that he had known it all along and should have gotten out in 1963, when fewer than 100 Americans had been killed). Certainly, Kennedy signed National Security Action Memorandum (NSAM) 263, dated 11 October, which ordered the withdrawal of 1,000 US military personnel by the end of 1964 and the bulk of them by 1965. Indeed, Kennedy had been moving in this peaceful direction since his speech on world peace on 10 June 1963.

Israeli interests were also countered by Kennedy’s endorsement of the United Nation’s Johnson Plan, which wanted to return a number of expelled Palestinians from the war of 1948 into what was by then Israel. This continuation of the justice plan of the assassinated UN Secretary General Dag Hammarskjold for Palestinian repatriation disturbed those who had a negative view of Arab resettlement in their own country, let alone full repatriation.

In general, it seems to us that Kennedy unconsciously expressed the more collective values of Catholicism over the individualism of Protestantism. This sense of solidarity with the rest of the world and collective responsibility for it, which comes from the Catholicity of the Church, was at his time still present in Roman Catholicism, part of its legacy from Orthodoxy. It is sad that after him the US elite lapsed into an individualistic, not to say thoroughly sectarian, view of the world. It started in Vietnam and has since gone through Iraq and Afghanistan, Libya and Syria, and today has reached the Ukraine.

Regardless of the many academic and conspiratorial debates around Kennedy and regardless of whether the great hopes placed in him were realistic, there is no doubt that he was the great hope of a great many in the Western world. It may not be the real Kennedy who is admirable, but rather his spirit and the hope inspired by his spirit. Under Kennedy there could have been Another America and so quite another course of world history over the last sixty years. The fact is that after his murder, the nightmare of the 1960s began and the Western world has not yet woken up from that nightmare. Indeed, though the Western world now proclaims that it is ‘woke’, in reality it is still fast asleep in its delusions. True or false is not the point here. The fact is that it is the youthful and energetic Kennedy, whether his myth or his reality, who represented hope. As the elderly English poet laureate of the time wrote after Kennedy’s murder:

All generous hearts lament the leader killed

The young chief with the smile, the radiant face,

The winning way that turned a wondrous race

Into sublimest pathways, leading on.

 

Grant to us Life that though the man be gone

The promise of his spirit be fulfilled.

November 2023 will mark the 60th anniversary of JFK’s murder. How fine it would be if we felt that the promise of his spirit might be fulfilled by then. However, is that realistic?