Category Archives: Diaspora

My Life, the Last Battle and the New Orthodox World (N.O.W.)

‘Tell the people: Although I have died, I am alive.’

St John of Shanghai

Foreword: The War

Forty-five years ago I was told by one who could have known better that, as I had been waiting for years to join the Orthodox Church, I now faced a choice: I could either join the Greek Church of Constantinople or the Church of Russia; it was all the same. But only to him was it all the same, as, in spite of, or rather because of, his great intellect, he was spiritually confused. He lived in an alien compromise, washing his hands before the critical choice. I joined the Russian Church because, since the age of twelve, I had known through revelations to my soul that my destiny was most definitely in the Russian Orthodox Church. However crippled it may have been after 1917, I was destined to share in that agony, indeed, although it seemed foolishness to the Jews and to the Greeks alike, only by sharing in that agony could I hope to find my own salvation. I sensed even then that what he had told me was somehow untrue. At best it could only have been a delusion. It was not all the same – and recent very sad events have shown this to all absolutely clearly. Let me explain:

The Church is not to be found in a people who believe that it is a chosen people. Many Hebrews believed that they were the chosen people, but they stoned the prophets and crucified the Son of God. To this day many of their descendants reject Christ, some considering themselves superior to the rest of humanity. Then the Western European elite came to believe in their ‘exceptionalism’ (that is, their claim that they too were above God) too, all in order to justify their organized barbaric aggression. So a thousand years after Christ, they too fell away from the Church, rejecting the Holy Spirit and seizing control of the Church in the West in order to justify their conquistador power-grab. So, like pirates, they began persecuting us ordinary Christians and conquering the rest of the world by fire and the sword. Then their secularist descendants, in turn the Portuguese, Spanish, French, British, German and finally American elites, did exactly the same, demanding world hegemony (‘globalism’), also rejecting Christ because they consider themselves superior to the rest of humanity. (Hence their anti-Semitism: the other ‘chosen people’, the Jews, were rivals to them, therefore they had to be eliminated). In the Church there has now come the turn of certain Greeks, telling us that only they are Christians, that God speaks only Greek, and, as one very well-known Cypriot archimandrite told me, even that their pagan ancestors had prepared the way for Christ! Many Russians fell victim to the same delusion, in the same way believing in themselves instead of believing in God, taking communion only once a year. So they lost everything and overthrew the God-appointed Christian Emperor in 1917. Only through the blood of the New Martyrs and the tears and sweat of the New Confessors did repentance eventually begin to come to them.

All these ‘chosen peoples’ failed to understand that salvation comes only from the Heavenly Jerusalem of the Church of Christ through the Mercy of God and the Holy Spirit – not from some earthly ‘Jewish Rome’ of some mythical ‘chosen people’. For this reason, once I had chosen the Russian Church, I was to spend the rest of my life at war, in tireless battles, in unceasing strife, in the trenches, on the Western Front, fighting for real Christianity, for the real Russian Orthodox Church, together, of course, with many others. We all fought against the narrow-minded, nationalist delusions and impurities of those who had lost the big picture, who could not see the wood for the trees. They told us that only Russians could be Orthodox, that only their own exclusive little fragments of the great Imperial Orthodoxy, which had not undergone the blood, tears and sweat of others, could be right, that God’s Church needed ‘saving’ or ‘reforming’ (naturally, by themselves!). Some of them even persecuted and took to court as a common criminal the greatest saint among them all, St John of Shanghai. Little wonder that the Lord sent me to a military Church. I never sought any of this; it was all imposed on me. My soul would have died had I not taken part in this spiritual warfare. My life has been unceasing warfare in four battles, all fought beneath the Protecting Veil, which my patron-saint saw and which is the only reason why I am still alive.

Three Battles

My first battle was to take part in the struggle to help free that small part of the Russian Church Diaspora in England, which was dependent on Moscow, from spiritual impurity. After nine years, by 1983, I realized that I would fail in this. It was a task quite beyond me, with my very feeble abilities and from my modest, provincial, rural background; the enemies were invested with the strength of a personality cult, with all the authority of men and their city establishments, they had no time for a ploughman’s grandson. I was knocking my head against brick walls. So I left into exile, seeing my limitations. I understood that it would take far-reaching political changes inside Russia and indeed the departures or deaths of some outside Russia before this battle could be won (I did not know then that this would mean twenty-four years). Victory was inevitable, but only God Who created time, could in time bring the victory. My battle had been premature. By myself I could do nothing. It was good for me to know this.

My second battle was to take part in the struggle to help free that small part of the Russian Church Diaspora, which was dependent on Constantinople (Rue Daru), from spiritual impurity. I fought in Paris and thought that this battle was winnable. It was – almost. However, after six years in 1988 there came a turning-point when I saw that I would fail in this battle too. The intrigues of freemasons in high places meant that I could not help win this battle – all my friends were in low places. I knew then that this Paris group would eventually (I did not know then that this would mean thirty years) disappear into spiritual irrelevance. Those who had betrayed the Tsar and made him and his Family into martyrs had also betrayed the Church. So I left, having understood that here too it would take far-reaching political changes inside Russia and indeed the departures or deaths of some outside Russia before the battle to bring even a part of this group home to the Russian Church could be won. Victory was inevitable, but only God Who created time, could with time bring the victory. My battle had been premature. By myself I could do nothing. It was good for me to know this.

My third battle from the first day of 1989 onwards was to take part in the struggle to help free that part of the Russian Church Diaspora, which was dependent on New York (ROCOR), from spiritual impurity. Here there was a much greater chance of success, for the contaminating Protestant disease of ‘super-correctness’ (as another disciple of St John of Shanghai called it), with its ignorance, phariseeism, extremism, sectarianism, old calendarism, psychological (not theological) deviations of convertitis and Cold War money, had many opponents in the USA itself and even more in Western Europe where I was fighting on the Front. And above all, my Diocesan Archbishop supported me and I supported him. The ever-memorable Archbishop Antony of Geneva, a spiritual son of and the European successor to St John of Shanghai, was in effect the first real Orthodox bishop I had met. We had an identical understanding of the Church. By myself I could do nothing, but now I was far from being alone; I was simply one of very many, a little cog in a large machine. I did not know then that this struggle would take eighteen years, for only in 2007 did the Church win the day. I was taking part in our first victory, together with millions of others, in the Church of the New Martyrs and Confessors, to which I had always belonged in spirit. Only geography had ever divided us.

After the Three Battles

Once this battle, in which I had played only a tiny role, eventually from my provincial home-town, had been won by the many, especially by the bishops who had been inspired by the grace of God, I knew that the two other houses of cards where I had earlier lost the day would fall in their turn. I just did not know that it would take another twelve years. Between 2007 and today, in 2019, I have seen both these first lost battles won. History won them. What I knew in the past, that they would be won only in God’s own time, has come to pass. What we have fought long and hard for has been obtained. Thus, we now at last have for our Diocese of the British Isles and Ireland a bishop, pleaded for during over four decades. He is Orthodox, understanding the local language and people, not phyletist, venerating the local saints and not denying them, missionary-minded like us, encouraging us and not destroying us, not under the control of laypeople, in good health, and who will be resident here in just a few weeks from now.

Secondly, the Russian Orthodox Exarchate of Western Europe, awaited for over three decades, was at last established in Paris only a few weeks ago. This means that our House will be built on rock, not on sand, and that the ‘Euro-Orthodox’ fantasy of the Paris Brotherhood is now dead. The future Local Church of Western Europe will be authentically Orthodox. For what we have sought for and fought for since 1988 now is. There is now a real Orthodox Exarchate for Western Europe, with many regional dioceses and young bishops, hundreds of parishes and several monasteries, venerating the local saints and not denying them, the foundation of the new Local Church. Led by Metropolitan John in Paris, who bears the name of our missionary father in Christ, St John of (Shanghai and) Western Europe and so continues in the tradition of Archbishop Antony of Geneva, it will of course need much more time to develop. It consists of the generally newer Russian Orthodox parishes of Western Europe, in many dioceses and with many bishops. However, alongside it and complementing it, also stand the two (Western European and German) dioceses of ROCOR, with their five bishops, two of them younger and active. This consists of the generally older, more integrated, Russian Orthodox parishes of Western Europe, a few of them until recently under Constantinople, but now at last come home. The two parts need each other and hopefully their bishops will meet regularly in order to help each other in their own joint Synod.

However, in this Year of the Lord, 2019, there is the last mystical battle (last for me) in the series of mystical battles in this Hundred Years’ War, which for a century has so deformed Church structures in the Diaspora. This battle is also against spiritual impurity, against masonic ecumenist and modernist intrigues. However, this last battle is the battle inside the Russian Lands, inside historic Rus’; it is therefore not a local battle for English, French and American Rus’ in London, Paris and New York, for part of the small Russian Diaspora, it is a general battle which concerns the whole Church. This is taking place today in the Ukraine, but it affects all. For the Church is the mystical centre of the world and it is the Ukraine which is now the mystical centre of the Church. And this is why we have come here now, sent to fight from the Western Front to the Eastern Front. All will stand or fall by their attitude to what is happening in the Ukraine today, to this battle between Christ and Satan. Whose side are you on?

The Fourth Battle

The internal administrative centre of the false Orthodoxy against which I fought in all our four battles, was formed in Istanbul a century ago. It came into being only because of the long-planned overthrow of the restraining protection of Imperial Tsardom. However, the Western disease which had overthrown the Christian Emperor and so the Christian Empire and then brought that centre into being had already infected Russia and elsewhere before that. For the disease contaminated all nationalities, including many in the Russian Lands and from there in the Diaspora. The disease came to be called renovationism and the renovationists were keenly supported from Istanbul. Today it has become crystal clear that the whole of the supposed Orthodox world has now to side either with real Orthodoxy or else against real Orthodoxy. The time of reckoning has come; the time of compromise is over. No-one can stand by any longer with the indifference and conceit of Pilate. Even though this battle is of exactly the same nature as the series of three battles which we fought in the Diaspora before this one, now it is not the Diaspora, but the Ukraine which is the sword that divides. The battlefield has changed to the Ukraine, but the battle is the same one; it is the battle for spiritual purity, for canonicity, for real Orthodoxy.

Gradually, over the last two months, one Local Church after another has decided to side with spiritual purity, canonicity and real Orthodoxy and so support Metr Onufry and the Church of God of the Ukraine. The rest of the Russian Church with ROCOR was the first to support him wholeheartedly. The Local Churches of Serbia, Bulgaria, Antioch, Poland, the Czech Lands and Slovakia, Cyprus, and unofficial but spiritually free (= non-political) voices in the Churches of Greece, Jerusalem, Alexandria and Georgia, followed. So far, thirteen out of eighteen Athonite monasteries have joined us. And a few days ago the episcopate of the basically Carpatho-Russian OCA (Orthodox Church in America), which had dithered for several weeks and where some had for years even been threatening to desert the Church for Istanbul, decided the same. This is their spiritual victory and our very great comfort after decades of spiritual slumber, of wandering far from the Church with American phyletist delusions. It means that the little OCA is maturing, at last deciding to accept its destiny, abandoning its eccentric spiritual isolation and so finding its positive identity by returning to its roots under St Tikhon. Inspired by the breath of new life, it can at last begin to play a significant and fulfilling role as one of the component parts of the future, united, much larger, multinational Russian Orthodox Churches of the three continents of the New World, of the Americas and Oceania.

This leaves the episcopates of only two Local Churches, the large Romanian and the tiny Albanian, not politically free and sitting on the fence, paralysed like Pontius Pilate ‘for fear of the Jews’. They are silent, neither supporting nor rejecting, awaiting instructions from above on whether to support the petty nationalism of the phyletist schism of Constantinople or not. The false church in the Ukraine, founded by the US-backed separatists in Kiev, is officially under a certain Sergei Dumenko. He is actually a Vatican- and US-approved puppet-layman, therefore both pro-Uniat and pro-LGBT, and not a metropolitan, His false church has been seen to be without grace, without sacraments, without the Holy Spirit. His church is that of ‘the Ukrainian god’, as one Ukrainian minister has put it. His enthronement in Kiev six days ago was ignored by all the Local Churches. His so-called ‘Church’ is only a regime-manipulated charade of empty rituals, just another small ultra-nationalist organization – an absurd anachronism in this global world. It is supported by teams of police-backed Nazi bandits who intimidate and beat up Christians, because Nazis have no concept of the meaning of the word ‘Christian’. And these anti-Christian men of violence are directly supported by an alien and corrupt political regime in Kiev, supported by alien and corrupt regimes elsewhere, and, to their eternal shame, by Greek ‘bishops’ in Istanbul.

Afterword: The Victory

The decadent, self-appointed, Paris-School ‘theologians’ from the past slip away one by one. With them their secularizing ideologies from the past, Ecumenism (anti-Orthodoxy; against the Father), Modernism (anti-Sovereignty; against the Son) and Liberalism (anti-People; against the Holy Spirit), slip away into spiritual irrelevance. Their books of intellectual fantasy-philosophy are ready for the dust of forgotten library shelves. Those who frustrated, wasted, impeded and persecuted us for so many decades are leaving the stage and we are beginning to see the future clearly now. For the New Orthodox World (N.O.W.) is taking shape. The New Orthodox World (NOW) is led not by anachronisms, relics from the past in cities of empires which have not existed for centuries, but by vibrant and missionary multinational Local Churches, Autonomous Churches and Exarchates worldwide. These are not narrow and corrupted nationalist museums for State rituals, flag-waving and cultural nostalgia or the playthings of disincarnate but very aggressive, politicized and politically correct, liberal intellectuals, but living organisms, cleansed to prepare us all to meet the King before He returns in all His glory. And in the New Orthodox World, NOW, there is the Heavenly Jerusalem of the Church of Christ, awaiting Him and resisting the Enemy of Mankind, who comes before Christ in order to create disunity, disorder and distress among us.

The death-threat which I received three years ago, sent me because the pen is indeed mightier than the sword, did not stop me or deter me for a single second. In a dream, come to me after receiving that death-threat, I opened my front door and saw an agent on my doorstep. He at once fired his revolver at me, but the bullet rebounded off my priest’s cross, killing him instead of me. He fell to the ground and his corpse was dragged away to a waiting car by his colleague, who in fear and astonishment uttered powerless curses. I left and hid in a secret and remote place where I could not be found. I was rescued by the prayers of one who long, long ago had also taken refuge in such a place and I was taken to a faraway land. I have never paid any attention to dreams, especially such dramatic ones, but I remembered this one. However, I only really understood its meaning and symbolism on my first day here. It means that, like all of us, I will die when God decides, not when men decide, for though man proposes, God disposes. It means that the bullet rebounds, for if men want to kill the truth, they kill only themselves (exactly as they have done for the last one hundred and five years, with their atheist wars, one after another). And those who try to kill the Church in the Ukraine are committing spiritual suicide; indeed, their death-bearing bullet has already lethally rebounded onto themselves.

Victory has been ours in the Diaspora, because we have been willing to die for the Church of God and our enemies have not – because they are inherently attached to this world and so fear death which is of this world. Victory is ours in the Ukraine, because we are willing to die for the Church of God and our enemies are not – because they are inherently attached to this world and so fear death which is of this world. This is why we shall win this last battle now – because we do not fear death, for we believe and we know that Christ is the Life-Giving God, Who rose from the dead and freed the captives in hell. They, however, have only heard of the Risen Christ as a theory and symbolic myth for their heads. They believe it not in their hearts. Therefore their heads, like their lives, are full of the philosophies and works of death. But we do believe and we know and we tremble in awe before the Living God, Who is the Great God, Who works wonders and Who is with us, so that none is against us. Let the dead bury the dead. As for us, we shall not die, but live, and we shall declare the works of the Lord. The Lord is our Enlightenment and our Saviour, whom then shall we fear?

Archpriest Andrew Phillips

Kiev, 1-8 February 2019

 

 

 

 

On the Lesson We Must Draw from the Heresy and Fall of Constantinople

For exactly 100 years the divisive heresy of phyletism (racist nationalism), introduced into the Orthodox Diaspora in 1918 by the Greek nationalist Patriarchate of Constantinople, has been a scourge of the Church. Now that same Patriarchate has spread its heresy into the Ukraine. Everywhere it is present and active, whether in the USA, France, Canada, Estonia, England and now in the Ukraine, it has spread this heresy of nationalism, whereby ‘our local customs and culture’ are put above the Body of Christ, the Universal Orthodox Church.

Sadly, the Local Churches of Antioch, Romania, Serbia, Bulgaria and Georgia have followed this bad example, dividing the Diaspora according to nationality. All this destroyed the old unity of the Orthodox Diaspora which had been united under the Russian Orthodox Church until 1918. However, by its actions in the Ukraine the Patriarchate of Constantinople has now altogether fallen away from the Orthodox Church. All this is a self-evident truth and indeed it is now history. 1054 was followed by 2018. Old Rome was followed by New Rome.

The flag-waving heresy of phyletism, that is, putting your race above Christ, your national flag above the Church of God, is an ancient one. This sin of nationalism is that of the Jews, who preferred Caesar to Christ and called down the blood of Christ on themselves and their children. This sin of nationalism is that of the pagan Romans and the Germanic barbarians who in the 11th century invented Roman Catholicism. This sin of nationalism is that of the Germanic peoples in the 16th century, who put their national States above Christ and invented ‘National Churches’, obviously in England.

Today it is the sin of the ‘racially superior’ Greek Patriarch Bartholomew and the half-Jewish President Poroshenko-Walzman, both appointees of the US State Department. For together they have invented a State Church for Ukrainian nationalists, who worship the Ukraine first and perhaps Christ later. The only other result of the Greek-organized farce in Kiev on Saturday 15 December has been the suspension of two renegade bishops of the Ukrainian Orthodox Church, Metropolitans Symeon and Alexander, who have long been thorns in the side of the Church.

The other 83 bishops of the Ukrainian Church have remained faithful, despite pressure from the dreaded CIA-trained Kiev regime Secret Police, the SBU. And so two more bishops have been nominated, bringing the total to 85 again. This faithfulness is a lesson for all Orthodox, not least for any in Moscow who put Russia above Christ. If you compromise the Faith with nationalism and its modernistic consequences, like the once venerable Patriarchate of Rome and now that of Constantinople, this is the heresy and fate that await you.

Today, the whole world, apart from parts of Eastern Europe, the Balkans, the Middle East and Africa, which are the canonical territories of other Local Churches, is waiting for the Russian Orthodox Church to spread the Word of God. Mission on most of five continents, in most of Europe, most of Asia, in Oceania and in North and South America, lies before us. And this mission can only be carried out by a Church, which is uncompromised and untainted by State interference, by racist nationalism, by secularist ecumenism and modernism. Those who have ears, let them hear.

 

1918-2018: The Hundred-Year Nightmare Ends: As Day Breaks the Third Rome Wakes Up At Last

Introduction

Parroting the words of the Russophobic Brzezhinzki school of string-pullers in Washington, President Poroshenko has declared that with autocephaly granted to the Ukraine ‘one of the basic geopolitical problems of the world has been solved’, adding that: ‘This is the fall of the Third Rome as the concept of Moscow having world domination’ and that autocephaly is ‘part of our pro-European strategy’ and ‘the basis for the path of development of our State and our nation’. Clearly Poroshenko, a Jew by his father and who has been seen on one occasion taking communion from the Uniats, believes in the Neo-Nazi chant of his extremists, who, instead of the traditional greeting ‘Glory to Jesus Christ’ uses: ‘Glory to the Ukraine’. In other words, he lives in a world of illusions and xenophobic lies.

In reality, the Ukrainian affair was ordered by the scared US State Department, which has used its puppet fantasist Patriarch Bartholomew to carry out its plan. The latter wanted petty revenge for the failure of his Crete junket, but in fact he has had to cut off his nose to spite his face. This marks a very positive turning point. It marks an end to the dalliance of those in the Russian Church who cultivated the dangerous Phanariot illusions of apostasy, secularism, modernism, ecumenism and venality, illusions of an Orthodoxy for show. Now Moscow has to wake up from the illusions of ‘Church diplomacy’. Now at last the tiny group in Moscow concerned can stop playing with the World Council of Churches, the Vatican and the Phanar and start being the Third Rome. We have waited for so long.

Assuming the destiny of the Russian Orthodox Church, all can now tell the Truth. After all, it is not diplomacy that sets us free, but the Truth that sets us free, and the Church is the last bastion of the Truth in this world of illusions. This means that the paralysis is at last ending. Some in Moscow weakly allowed the Phanar to interfere in the Russian Diaspora in Paris, then, much more recently, in the Ukrainian Diaspora, then in Estonia, then in the Sourozh Diocese, now at last they are waking up. We who have been abandoned for so long by the Third Rome, all the while defending it, can at last be heard. The Orthodox world can now be reconfigured – providing that the Russian Church acts responsibly, in concert with the Twelve Disciples, the other Local Churches, as the Third Rome.

I can recall nearly 40 years ago how Fr Alexei Kniazev, the rector of the St Sergius Institute in Paris, told us seminarists how he went to Constantinople in 1966 and put the question directly to Patriarch Athenagoras: ‘So are you the Oecumenical Patriarch or are you just a petty Balkan bishop?’ He never received an answer, except between the lines, and so soon after tried to join the Moscow Patriarchate – which irresponsibly rejected him. So today we ask that Moscow assumes once more the role of the Third Rome. In this matter it is not the Russian Church that is the servant of the Russian State, it is the Russian State that is the servant of the Russian Church. For the Russian Church is not Russian, but God’s, as the Church does not belong to Russia, but Russia belongs to the Church.

History

Let us recall how all this came about:   

In 1948 the freemason and notorious atomic mass murderer, Truman, obsessed with the unchallenged power of having the only weapons of mass destruction in the world, decided to take over the Patriarchate of Constantinople. His gangsters removed the Patriarch Maximos V and duly installed his fellow-mason Archbishop Athenagoras as Patriarch. In the same year Truman set up the World Council of Churches as a Pan-Protestant propaganda tool. The Local Orthodox Churches in capitalist countries were humiliatingly forced to join it. In 1961 the Ukrainian tyrant and atheist Khushchov forced the Russian Church and other Local Churches in socialist countries to join it, thinking that he could both finally finish off the Churches by 1980 and at the same time undermine the Americans.

In reply, the US State Department soon organized the Second Vatican Council and successfully protestantized the Vatican’s worldwide operation, their greatest following success being to enable the CIA to have the Polish Cardinal Wojtyla elected in order to undermine the Soviet Empire. When that Empire did duly collapse and its countries became the vassals of the ‘Truman Doctrine’, Washington declared itself the victor, briefly assuming world hegemony and ‘the end of history’. Of course, such nonsense did not match reality. The attempt to secularize and so enslave the Orthodox Church could never succeed, as it had with the Protestant and Catholic denominations. The Body of Christ cannot be enslaved by the world, because the Holy Spirit inhabits Her and transfigures Her.

Of course, the devil had tried to enslave the Church. In the 1920s he used his slave, the British freemason Patriarch Meletios Metaksakis (elected with £100,000 of Anglican money channelled through the British State), to set up a ‘Pan-Orthodox Conference’. In 1923 this imposed the Western calendar on its slaves. However, this was not enough. In 1961 Patriarch Athenagoras reactivized this ‘Conciliar’ process and in 1977 Patriarch Dimitrios nearly concluded it, but was sabotaged by St Justin (Popovich). It took nearly another forty years for the next apostate puppet in the Phanar, a graduate of the Gregorian University in Rome, to set up a ‘Council’ in Crete in 2016. However, the free Orthodox world boycotted it, as just another attempt to secularize the Church, ignoring its dogmas and canons.

 Conclusion

Now that the Church is free from the apostatic deadwood of the Truman Doctrine of US world supremacy, including over the Church of God, we can at last move forward. Ignoring the arrogant ignorance of primitive Muscovite nationalists, the Russian Church and State can now assume the burden of the Third Rome, for none now can doubt that the Second Rome is well and truly fallen and that ‘a fourth Rome there will not be’. Let us forget the expensive mascarades of diplomacy, for they have utterly failed. Only the Russian Orthodox Church, supported by Russian Orthodox statesmen, can hold the world back from its end, whither it rushes like a suicidal lemming. The Third Rome, the Patriarchate of Holy Rus, stands Risen from the Crucifixion of Atheism and we await its saving words of the Resurrection.

Now we have to be an example to all those who seek salvation, but do not know how to get there. Russia was destined to be an ark of salvation for the many peoples and has no other meaning. If it does not do this beneath the standard of Christ – no other standard will do – it will disappear from the face of the earth and then the whole world will end. Noah’s Ark is here, ready for the flood of fire that hangs over the planet. We await only its captain, the coming Tsar, who will take up the mantle of the Tsar-Martyr, the great benefactor of World Orthodoxy, reformer and builder of churches from New York to Nice, Patron of all the Local Churches. Then all the apostates and traitors will have the opportunity to repent, even at this eleventh hour. We await the Council of New Jerusalem, outside Moscow, to enlighten the world according to the Light of Christ and not to the darkness of men.

 

The Patriarchate of Constantinople Falls into Schism

Just as the then tiny First Rome fell ingloriously in 1054, so now 964 years later, in 2018 the tiny Second Rome has also fallen ingloriously. For this is the historic meaning of the Phanariot decision to interfere in the canonical territory of the Russian Mother-Church, on US orders. As Metr Hilarion of Volokalamsk precisely predicted at the time in May 2016, the Phanariots would take their petty revenge in the Ukraine for the Third Rome’s refusal to support the heresies that Constantinople was peddling in Crete in 2016.

Now having taken on the notorious Ukrainian schismatics, including the defrocked and married Soviet-American ‘Patriarch’, Filaret Denisenko, and another Ukrainian group, run by the Canadian and US secret services, it means that the Phanar has finally lost its way after a century of anti-canonical errors. It all began with the hubris of power-seeking and flock-grabbing, followed by ecumenism and the new calendar, now it has ended in canonical ignominy. On Monday 15 October the Third Rome will make its judgement.

Already Archbishop Kliment (Vecherya) has called on all to discuss the possibility of anathematizing their Patriarch. We can only pray that this elderly man may yet repent for his insanity and foolishness. However, whatever happens, the Phanariot decision now clears the air. With several hundred thousand modernists and semi-Uniats who support the anticanonical Phanariots gone from the Church, it leaves some 217 million Orthodox to get on with Orthodoxy and at long last dissolve the logjam caused by the Phanar.

Despite the danger of persecution of the canonical Church in the Ukraine, now we can at last expect progress on relations between the Local Churches, the internal issue of the Diaspora, especially in the USA, but also in Western Europe and Oceania, on a century of Phanariot interference in the Russian and Ukrainian Diaspora, as also in Estonia. We can also expect progress on the external issue of the heresies of the Roman Catholic/Protestant world. We are breathing a sigh of relief. We can now go on unshackled and unhampered by deference and diplomacy to the spiritually and politically bankrupt.

 

 

How a Church Was Divided

Introduction

Sadly, here have been several cases of decadence among Orthodox clergy in the Diaspora, especially since the 1950s, no jurisdiction excepted. Clerical scandals have at times turned people away from the Church. People have said: ‘If that is how certain clergy behave, then the Church is no different from the world’. Certain bishops and those ordained and then supported by such bishops have shown a lack of love through weakness of faith or even absence of faith. Such a weakness of faith or absence of faith has resulted in spiritual catastrophes.

Unprincipled careerist political compromises, simony, theft of Church money, moral iniquity and narcissistic jealousy leading to the persecution of honest priests and people, we have seen them all. As a result, the Church on earth has not been able to witness to the world as it could have. Terrifyingly, the culprits will have to answer at the Last Judgement. Thus, in this period, God gave an opportunity for all English-speaking Orthodox in the British Isles at least to be united, but the opportunity was lost. Where did those rejected go in order to survive?

ROCOR

Despite being brought up outside the Church, some of the most zealous and principled, with a sense of Truth and of the Tradition and missionary impulse, joined ROCOR. This was, after all, always part of the Russian Orthodox Church, where they would not have to compromise themselves. However, here, as non-Russians, they were sometimes treated as second-class citizens and also faced petty persecution by those who, under political and sectarian influence, wanted to make ROCOR into a sect. Today, such elements have mainly left ROCOR for their full-blown sects. Freed of them, the new ROCOR can return to normality, to being the old ROCOR with its pre-War roots in the Tradition, abandoning the theological and canonical absurdities of post-1945 Cold War polemics. If ROCOR can show leadership and love, repenting for the injustices and errors of the past, it will bring hope. In the meantime, as a result of the past, others went elsewhere.

The ‘Greek’ Church

As a desperate compromise rejecting ROCOR, Anglicans such as Timothy Ware joined the Church of Constantinople and, after a serious argument in 1965, Fr Sophrony (Sakharov) and his then three monks followed him. As well as them, others, living outside the London-Oxford corridor, were usually turned away and told to ‘go to the Greeks’. This was the result of the refusal to commit to Orthodox missionary work. Today, however, those who made these forced compromises are having to face canonical isolation, the consequence of the contemporary actions of the Phanar, which has trampled over canon law in the Ukraine. Here we see the results of compromising consciences, taking ‘the middle way’ (which is definitely not ‘the golden mean’), the way between Truth and lie, so ending up with Halfodoxy.

Serbian, Romanian and Bulgarian

Only very few joined these other Balkan Churches, realizing that they are mononational, so not for English speakers.

Belarussian and Ukrainian

A few joined uncanonical groups, Belarussian and Ukrainian, in protest at mistreatment. In general, they did not linger long, realizing that there was no place for them in temporary nationalist groups, which were the results of the Second World War.

Antioch

When in 1995 ten or so unhappy Anglican vicars with some 300 disillusioned Anglicans approached the Church, they were rebuffed and so set up their own ex-Anglican jurisdiction. But here, as they have told me themselves, they had difficulty learning the Tradition and so integrating the Church, remaining on the margins, often not learning how to think, act, serve and sing like Orthodox, still trapped in alien Anglicanism.

Sects

A few sectarian-minded individuals left for various curious sects, Greek or Russian, usually because their unrealistic idealism was dissatisfied with the mass of Orthodox who were ‘not strict enough’ for them. Cut off from the Tree of the Church by their own perfectionism, judgementalism and lack of forgiveness, they left themselves to die out.

Exarchate

The final result of compromise was a schism, when in 2007 some 300 joined the Russophobic Paris branch of Constantinople. This had itself been founded through schism by the selfsame aristocratic émigrés, who had betrayed the Tsar and the Christian Empire in 1917. This group now finds itself pitted against the rest of the Orthodox Church and the canonical foundations of Church life, as a result of current bribery and blackmail in Constantinople.

Conclusion

Do we belong to Paul or Apollos or Cephas – or to Christ? Whenever a strong personality, regardless of whether he is talented or not, takes the place of Christ, there is division. At the present time it does not seem likely that locally the Russian Patriarchal Church will recover. Lack of leadership and lack of love may have done long-term damage. The flock was scattered. The Mother-Church behaved like an unloving stepmother. However, if instead of compromise repentant leadership and love are shown by the Patriarchal Church, as it now faces its worst nightmare with the Phanariot schism and bloody persecution in the Ukraine, then there will be the miracle of unity. If it cannot show this, then little ROCOR, with its tiny means and sometimes still unresolved difficulties from the past, will be left to try and take responsibility for this Diaspora.

The City is Lost! The Church is Found!

Introduction: The Bad Old Days

It is always sad to see the clerical elite of Local Churches fall into the sins of treachery and apostasy. It happened in Constantinople just before its Fall in 1453, when those in charge fell into the sin of Uniatism, hoping that the Vatican, and not God, would save them from the Muslim invader. It happened in 1948 when CIA thugs kidnapped the canonical Patriarch Maximos V and threatened to kill him if he did not get into their Presidential aeroplane and go into exile in Geneva, appointing in his place the half-Orthodox American Archbishop Athenagoras. As an eyewitness, his Archdeacon and later the Bishop of Birmingham, told me, Patriarch Maximos said as he was being forcemarched away: ‘The City is lost!’

And now it is happening again, with the latest anti-canonical decisions of the latest Patriarch, a Turkish citizen who depends entirely on the US State Department for his survival, with his absurd ‘Council of Crete’ and, above all, his meddling in the territories of other Local Churches. Whether in the USA (setting up its own jurisdiction, thus destroying Church unity), in Russia (supporting the renovationists against St Tikhon), in Finland (the notorious Aav schism), in France (the Evlogian schism), in Estonia (the ‘Apostolic Orthodox’ schism), in England (the Sourozh schism), in Greece (in the ‘New Territories’), in Macedonia or now in the Ukraine, tiny Constantinople has been trying to create for itself a flock which it does not have, by stealing the flocks of other Churches, in disobedience to the most basic canons, but with the support of illegitimate, US-backed, regimes.

Of course, there is still, but only just, time for repentance for the latest intended insanity of Constantinople. This is in the impoverished and wartorn Ukraine, controlled by vicious US-sponsored corrupt oligarchs, who live no differently from primitive African tribal leaders. However, if repentance does not come, despite the last minute journey to the Phanar and the desperate pleas of Patriarch Kyrill for repentance last week, then Constantinople with its tiny flock will fall away from the Church. This would be tragic for them – but not for the rest of the Church, for Divine Providence can always bring good out of human stupidity.

Possible Positive Results

Firstly, as Constantinople, for centuries the plaything of foreign powers and their bribes, has over a century become the bastion of modernism, all the Orthodox parts of that sorry Patriarchate, its faithful clergy and people and Mt Athos, could transfer to an Orthodox Church, at last feeling at ease under genuine Orthodox bishops. Here the most likely option would be to enter the present Church of Greece, though with long-awaited guarantees for the internationalization of Athos and so permission for thousands of monks from other countries to live there. This would become inevitable if the Archbishop of Athens took the title of Patriarch of Constantinople. This would be logical, given that the present one is falling into schism and even heresy.

Secondly, the modernists with their papal calendar and liturgical illiteracy, who have infiltrated some smaller Local Churches, would find themselves without support. Thus, we might see the eight smaller Churches, Alexandria, Antioch, Greece, Cyprus, Bulgaria, Albania, Romania, the Czech Lands and Slovakia, returning to the Orthodox calendar, as the Church of Poland already has. In this way, they would repent and rejoin the 80% of the Orthodox world that remained faithful in the Churches of Russia, Serbia, Georgia and Jerusalem. The old calendar schisms in the above eight Churches could thus also be overcome.

Thirdly, it could lead to solving the divisive Diaspora problem, created initially by the phyletism of Constantinople. This would put all Orthodox nationalities under the single but multinational jurisdiction of the Russian Church, as was the case in the USA before the 1917 Revolution. This is not some sort of hegemony a la Constantinople, Eastern Papism or ecclesiastical imperialism, but preparation for autocephaly. This has been the case with other Orthodox missions of the Russian Orthodox Church down the centuries, from St Stephen of Perm to St John of Shanghai. Unlike Constantinople, the Russian Church has always helped towards independence, not created dependence. We cannot forget that Constantinople has never freely given any Church autocephaly, but has always clung on to power for as long as possible.

Conclusion: The Good New Days

In the future, we can see a real Orthodox Council, not a Halfodox one as in Crete, being held in order to anathematize the poison of the dogmatic, canonical, spiritual and moral errors of the Constantinople elite over the last 100 years, from new calendarism to liturgical modernism, from ecumenism to simony, from papism to the remarriage of priests.

In the future, we can see the Polish and Czechoslovak Churches returning and becoming autonomous Churches within the Russian Orthodox Church. We can see the Albanian Church returning and becoming an autonomous Church within the Church of Greece, or rather Patriarch of Constantinople, as it would then be called, making the present fourteen Local Churches into ten. We can see the diptychs being changed to classing these ten Local Churches by size: Russia, Romania, Constantinople (Greece), Serbia, Bulgaria, Georgia, Antioch, Alexandria, Cyprus and Jerusalem.

In the future, we can see four united and autonomous Metropolias being founded in the Diaspora under the Russian Church, awaiting Autocephaly in the fullness of time, like the Churches of Japan and China already. These would be the future: Church of Western Europe, grouping all the ex-Roman Catholic and Protestant countries in Europe, from Iceland to Finland and from Portugal to Hungary; Church of North America (thus ending its present jurisdictional chaos); Church of Latin America; Church of Oceania. This would leave only certain parts of Asia, like the Indian subcontinent and South-East Asia, to come under the jurisdiction of various Local Churches, perhaps the Antiochian and the Russian between them.

For 100 years, the Patriarchate of Constantinople has in its purely worldly, prideful and racial fantasy of ecclesiastical imperialism, systematically followed divisive policies. These  have created schisms, both old calendarist, fragmenting the Church by repressing zeal, and phyletist, fragmenting the Church by nationalism, as at present in the Ukraine, all around the Orthodox world. It has made itself into an Eastern Papacy, thus gradually divorcing itself from the Church and its ecclesiology. Its departure from the Church in the coming months, however tragic for the often elderly individuals concerned, would actually clear the air, overcoming past injustices and obstructive barriers to unity, making progress at last possible after a century of frustration. This may be the moment that we have been waiting for ever since 1917.

 

 

700,000 Orthodox Now Live in the UK

The UK government has stated this week that 395,000 Bulgarians and Romanians (a good minority of the Romanians actually Moldovans – Romanian passports cost them $10) now live in the UK. This means that with some 160,000 Cypriots, about 100,000 Russians (only a few from Russia – a majority of them are economic and political refugees from the Baltic States and the Ukraine) and other Orthodox minorities (mainly Serbs), there are now some 700,000 Orthodox in the UK. This means that at least 1% of the population is Orthodox: a total transformation from ten years ago, since when at least 400,000 Orthodox have arrived here, let alone 20 years ago, when the Orthodox population was tiny.

However, the fact is that we are not at all settled evenly. Outside the London area Orthodox are still a tiny minority and the further from London, the fewer we are. Possibly 500,000 live in London and the south-eastern corner of England, with very few in Northern Ireland, Scotland and Wales. Moreover, the fact is that any parish can only count on a practice rate of 5%-10%. Even so, if there are between 35,000 and 70,000 practising Orthodox in the UK, we are faced with a challenge: to organize appropriate infrastructure, in order to keep our children in the Church.

It must be said that the past gives us no examples. Both parts of the Russian Church lost their flocks to ethnic exclusivity and the acid bath of modern Western culture. The Greek (Cypriot) immigration has done no better. And dreams of middle-class ex-Anglicans of an English Orthodox or even, absurdly, a ‘British Orthodox’, Church, made up of intellectual converts from the tiny minority of Anglicans have to be abandoned. the utter failure on the part of all Orthodox administrations to provide adequate infrastructure is scandalous.  We no longer need words – we need actions. On the other hand, never has the use of English in the services been so important. What is to be done?

Even as a Hen Gathers Her Chickens Under Her Wings: The Future of the Prophetic Mission of the Russian Orthodox Church Outside the Russian Lands

The truth will set you free.

Blessed are you, when men shall revile you and persecute you and shall say all manner of evil against you falsely, for my Name’s sake.

  1. Introduction

As a result of the tragedy that struck the Russian Empire in 1917, today there exist four Russian Orthodox-connected Church jurisdictions or groups outside the canonical territory of the Russian Orthodox Church (that is, outside the former Soviet Union except for Georgia, plus China and Japan). These are, in order of size: The international ROCOR (Russian Orthodox Church Outside Russia) group; the international Moscow Patriarchal group; the local OCA (Orthodox Church in America) group, geographically limited to North America; the local Paris group, geographically limited to a scattering in Western Europe. Their future is important because it will shape the now vital prophetic mission of the Russian Orthodox Church to today’s apostate and spiritually vacant Western world.

  1. The Past and the Present                                                                                                           a.The ROCOR group

The exiles in this group, born just before or after 1917 as well as their descendants, often had an unjustified admiration for the pre-Revolutionary Russian State. This émigré childhood nostalgia for the largely unknown past was to a considerable extent illusory. After all, the Church administration before the Revolution was dominated not by the spiritual, but by careerists, nationalists and bureaucrats, opposed by renovationists. Between them they managed to cause all the divisions inside and outside Russia after the Revolution. In March 1917 most of them at once betrayed the pious Tsar, whose desire to canonize the saints, like St Seraphim of Sarov, they had resisted – a clear resistance to the Holy Spirit! If everything had been so wonderful before 1917, there would indeed never have been a Revolution and if, impossibly, we recreated the past as it was, there would simply be another Revolution. Moreover, that Revolution was caused by the treason of the elite of aristocrats and intellectuals, so many of whom ended up as nostalgic emigres, leaving the Russian Empire and Church to its tragic fate that they had created.

Historically comprising the vast majority of Russian émigrés, ROCOR has always had two wings: a political wing and what may be called a ‘Johannite wing’. The political wing was always much concerned with political, administrative, nationalist, financial and property matters (even accepting money from the CIA during the Cold War, placing anti-Communism before Christ). The Johannite wing is that of the three saints, St John (from whom it takes its name) of Shanghai, Western Europe and San Francisco, St Jonah of Hankow and St Seraphim of Sofia. Of course, it also includes many others: Archbishop Antony of Geneva, Archbishop Averky, Bishop Sava, Bishop Nektary and a great number of clergy and faithful. It has always seen itself as an integral and organic part of the Russian Orthodox Church and Tradition, only temporarily separated from the then enslaved Church in Moscow. (I write as a spiritual son of the ever-memorable Archbishop Antony of Geneva, + 1993, who was in his turn a spiritual son of St John, + 1966).

Today, numbering several hundred thousand, ROCOR faces domination by American cultural conservatism. Centred in New York and with the vast majority of its parishes in North America and its Australian satellite, outside of which it has lost much of its former influence and numbers, it must look to reality and the future. It cannot be a prisoner of the past, for the authentic Tradition is always spiritual, radical and dynamic. It must conserve and live, not preserve and die, in other words, it must keep alive, not preserve as in a museum. It must resist the temptation of the New World which, without its own culture, tends to preserve and freeze all imported culture in the state in which it was first imported, regardless of its spiritual value, as a sort of ethnic curiosity from the Old World. Today, ROCOR has been much revitalized and renewed by immigration from the ex-Soviet Union and so links with reality. Its survival is dependent on these links with the living source of its Faith.

b. The Moscow Patriarchal group.

This group used to be tiny and paradoxically often expressed Soviet State nationalism. It was at times capable of being pro-Stalinist and often showed strong signs of the spiritual impurity of renovationist modernism. These spiritually repulsive abuses are rapidly disappearing into the darkness of the past. With huge immigration from the ex-Soviet Union, the group has now greatly expanded, especially, but not only, in Western Europe. Today in numbers it has begun to rival ROCOR, which it will soon overtake. With the gradual transfiguration of the Church inside the Russian Lands over the last generation, especially since the turning-point of the Council in 2000, the living Church inside the Russian Lands is the key on which this and all the other groups depend.

c. The OCA Group

The OCA group, numbering 90,000 faithful, grew out of Slav Uniat immigrants to North America from the former Austro-Hungarian Empire. At last free of Roman Catholic and State oppression, they joined their ancestral Russian Orthodox Church in the USA in the years around 1900. Today, the OCA is only indirectly under the patronage of the Russian Orthodox Church. This group has for 100 years been politically and culturally subject to domination by American cultural liberalism. This is not at all a question of the use of the English language, which of course is perfectly natural as language is only a missionary tool, but a question of the assimilation of an alien, anti-Orthodox American culture and so spiritual degradation.

The OCA will either remain anchored to the Orthodox Tradition of its Mother-Church or else it will die out as spiritually irrelevant, like parts of the Greek Archdiocese in North America, assimilated into the surrounding Non-Orthodox culture. Optimistically, over one quarter of it does remain faithful to the Tradition and parts of the rest have been revitalized and renewed by immigration from the ex-Soviet Union and so by links with reality. However, its future remains fragile and uncertain after a century of instability and there are voices in it which wish to betray the Mother-Church.

d. The Paris Group

The Paris group, by far the smallest of the four, was formed by pro-Western masonic aristocrats and emigre intellectuals who had plotted and created the anti-Tsar Revolution, setting up the brief, incompetent Kerensky dictatorship in 1917. This group was so politicized, anti-Russian and modernist that it rejected the Russian Orthodox Church and Tradition. Today, it has in part been renewed by Moldovan immigrants and so links with reality. However, it is not yet clear if the Paris group, controlled by ageing ideologues who have deliberately cut themselves off from the living Russian Church, will meet the spiritual needs of its flock, or if it will be assimilated into spiritual irrelevance.

  1. The Future: Making the Church Local

In the last few years before the Revolution there were between 142 and 163 bishops for some 117 million faithful in the Russian Orthodox Church. This was pitifully few bishops, on average about one for every 800,000 faithful. Today, for example, the Church of Greece has 100 bishops for 8,500 priests and 10 million people, one bishop for every 100,000 people. On this basis, the Russian Orthodox Church should today have 1,640 bishops and 139,000 priests for its 164 million faithful. Instead, there are only 368 bishops and a pitifully few 36,000 priests, one bishop for every 450,000 faithful and one priest for every 4,500 faithful! Bishops are still very distant figures. (In the Church of Jerusalem which has a flock of 130,000, there are 20 bishops, one for every 6,500 faithful).

It is clear that at least another 100,000 priests and churches are needed in the Russian Church, if ever this pastoral crisis of nominalism is to be overcome. Clearly, just as has long been done outside Russia, devout married men, financed by secular occupations, will have to receive basic practical training and then be ordained as ‘worker priests’. Under the direction of experienced full-time priests, they could serve in simple, cheap-to-build, wooden churches, without the golden luxury and marble pomp of cathedrals. Such ‘kit-churches’ would create real local parishes and pastoral centres, at last bringing the Church back home to the people at the local level. However, this ‘pastoralization’ and ‘localization’ of the Church is still for the future. But at least the first step in making the Church local has taken place in the process of ‘Metropolitanization’.

Here the principle of one bishop for about every 100 priests is now respected in the Russian Church. These 368 bishops have at last been arranged in groups, generally of four or five bishops, called Metropolias. The word ‘Metropolia’ means ‘the Church of the Mother-City’ and ‘Metropolitanization’ is an attempt to return to the practice of the first centuries and make the Church local. Metropolias are thus like miniature local churches within the Local Church. This ‘Metropolitanization’ of the Russian Church worldwide is a sign of health and is inevitable and irreversible. Non-Metropolitanization is a sign of distance and irrelevance of the Church to local life, its reduction from an incarnate way of life to a theatre of ideology.

However, outside the canonical territory of the Church, Metropolitanization is a gradual and complex process. This is firstly because there are two parts of the Russian Church outside the canonical territory, that directly under the Patriarchate and that under the self-governing Church Outside Russia (ROCOR). Both must first agree to co-operate and so it takes time to form new Russian Orthodox Metropolias worldwide (regardless of whether the two local fragments, the OCA and Paris, would one day want to take part – probably not). Secondly, and even more ambitiously, new Russian Orthodox Metropolias outside the canonical territories are ultimately called on to become the foundations for new Local Churches. This will be when other Orthodox, from far smaller Local Churches and living in those territories, wish to participate in them. This would be a purely voluntary process that could take another 100 years or more.

  1. Conclusion

This setting up of Metropolitan structures, foundations for new Local Churches, is a question of responsibility. There is no room here for destructive nationalism and centralization, either of the aristocratic emigre Russian sort or of the ‘Soviet tank’ sort. Instead sensitivity is required towards different peoples and their legitimate customs. In all these matters we would do well to recall the words of Christ in St Matthew’s Gospel concerning the phariseeism of the Old Jerusalem, which rejected the New Jerusalem: ‘O Jerusalem, Jerusalem, thou that killest the prophets and stonest them which are sent to thee, how often would I have gathered thy children together, even as a hen gathers her chickens under her wings, and ye would not’.

 

 

 

2017: On the Spiritual Significance of the Church Outside Russia

On the eve of 2017, the centenary year of the catastrophic Russian Revolution and a decade since the triumphant reunion between the Patriarchal Church inside Russia and the emigre Church Outside Russia (ROCOR) in 2007, we may wonder what will become of the heritage of the Russian emigration of 1917? After all, the generation of adults that emigrated into exile in and soon after 1917 has long since died out and we are now onto the generation of their great-great-grandchildren. In Church terms, this emigration, almost wholly rejecting the compromised authority of the then enslaved Church inside Russia, consists not just of ROCOR, but also of the small Paris splinter group. What will survive spiritually from the two parts of the Russian emigration?

The tiny Paris Archdiocese part of the emigration, perhaps 10% of the whole, survives. However, as a splinter group of dissident and disincarnate philosophers, intellectuals and aristocrats that went into schism from the Russian Church for political reasons 85 years ago, it has long been without Russian bishops because of its inherent anti-monasticism. It is tending to become a sub-group of untrained convert clergy wishing to become a tiny ‘French Orthodox Church’, though some in it imagine becoming a ‘Western European Orthodox Church’. But that is megalomania. The group often reflects Schmemannite modernism, ecumenism and liberal French Catholicism (i.e. Protestantism), having steadily abandoned the Russian Orthodox Tradition.

True, there are still a few faithful, Orthodox calendar parishes run by priests mainly imported from Russia and the Ukraine and some selected Russian customs remain, though with little understanding of their meaning. The tendency is to try and proselytize middle-class liberal intellectuals, sometimes with contempt for ordinary people, an ethos that also used to infect parts of the OCA in North America and renovationist groups in the Soviet-period Patriarchate of Moscow. The Archdiocese generally tends to cut corners, failing to observe the canons and attract cradle Orthodox, whom as a non-inclusive group it rejects. Certainly it attracts none who is anchored in the Tradition.

However, the overwhelming majority of the emigration, the Russian Orthodox Church Outside Russia (ROCOR), exists outside France and French philosophical intellectualism, mainly in North America, Australasia and Western Europe. As such it has from the start been responsible for much missionary and translation work in many languages. Without the protection of any State it has in its near-100 year history also been subject to many slanders, mockery and persecution for its faithfulness to the Tradition. It has often been the voice crying in the wilderness of Secularist materialism, whether Communist or Capitalist, witnessing and prophetically calling like the Forerunner and Baptist John to repentance before the apocalyptic events of the last century.

However, it is also true that in the past parts of ROCOR were also compromised and infected by Russian nationalism, excessive strictness to the point of negative phariseeism and depressing right-wing politics – some fringe elements were even so blind as to support Hitler. However, the best of ROCOR has been revealed as a Church of Confessors and Missionaries, as in its three saints: St Jonah of Hankou, St Seraphim of Sofia and St John of Shanghai. Moreover, further saints are yet to be revealed. Whatever the future shape of the present administrative structures of ROCOR, these saints have given ROCOR eternal significance, as only the saints can do, as everything else gathers the dust of history, being only passing fashion and political intrigue.

Ten years ago, in 2007, seeing the Church inside Russia at last free, ROCOR rejoined Her and in the last ten years the two parts of the Church have worked closely together. Some therefore ask why does ROCOR still exist? The answer is simple: we have a mission to witness to the Orthodox Truth specifically outside Russia. When in the past the Church inside Holy Rus was enslaved and fell silent, with the representatives of the Soviet-period Patriarchate abroad mostly abandoning ideals, sometimes disgracefully compromising themselves in renovationism, ecumenism and other ills, ROCOR spoke out. So also today ROCOR continues to proclaim outside Russia what the best of the rest of the Church proclaims inside Russia – the ideals of Holy Rus. What are these?

These ideals are Trinitarian, reflecting on earth the heavenly reality of the Father, the Son and the Holy Spirit. These Christian ideals can be expressed as: Faith, Throne and People, that is, the Orthodox Faith, the Christian Emperor, the Faithful. All three go together. If any one element is compromised, then all three are compromised. Thus, if we reject the Orthodox Faith, we do not build the Christian Empire among the People, as has happened in the Western world. If we reject the Incarnation of the Christian Empire, we fail to reflect the Faith in the Father and fail to preach the values of the Holy Spirit among the People, as has happened in disincarnate Parisian philosophy. And if the People lose the Orthodox Faith, there will be no Empire, as happened in 1917.

Just as we cannot have the Father without the Son and the Holy Spirit, so we confess all three of these ideals of Holy Rus together. This means that we are called on to proclaim the uncorrupted Orthodox Faith of the Church (the Father), the restoration of the Incarnate Christian Empire and Emperor (the Son) and that we call all the peoples of the world to join us (the Holy Spirit), as St Seraphim of Sarov prophesied nearly 200 years ago. These are the Trinitarian Orthodox Civilizational values of the Returning Christian Empire which is coming soon. Thus, we clergy and people of ROCOR are the free and conscious servants of the Faith and People of the Tsar-Martyr, called on to reverse the treason of 1917 and its disastrous worldwide consequences.

Christ or Antichrist: There is No Room for Half-Christ

At the present time the politically-minded representatives of a minority of fewer than 20% of members of the Orthodox Church oppose the representatives of the majority of over 80%. This was clearly seen at the 2016 Inter-Orthodox forum in Crete, boycotted by representatives of over 80% of Orthodox and whose pre-written, ‘Halfodox’ documents respected Orthodox bishops refused to sign. The representatives of nearly 20% are from the Greek and EU parts of the Church that are US/Western run and influenced; the representatives of the 80% are the politically free, who are able to keep to the Christian Tradition, inspired by the Holy Spirit, and who believe in the Incarnation of the Church in the Christian Empire.

The 20% who in fact, consciously or unconsciously, betray the Church are composed of two groups.
The first group is formed of petty nationalists, who fall into idolatry by putting their national flag above the multi-national Church. The result of such nationalism is that those outside their nationalism are swiftly assimilated into surrounding groups. For example in the Diaspora, the descendants of such nationalists, speaking above all the local language and assimilating the local culture, are soon absorbed into the Non-Orthodox majority. Thus the churches of such nominal, nationalistic Orthodox rapidly die out, as the foreign nationalism of nationalist forebears has no relevance to descendants born in the Diaspora and they quit the Church.

The second group is formed of modernists, who have no deep love of the Church, no spiritual life or values, and tell you that it is irrelevant whether you belong to the Church or not – as ‘it is, after all, just another culture’. They are therefore inferiority-complex relativists and so ecumenists. Such people used to baptise their children (if they baptised them at all) into what they perceived to be the majority religion of the country where they lived. In other words, such modernists are relativists because they are conformists, who swim with the tide of the Establishment where they live, whatever it may be. Their Diaspora descendants also have little time for the Church and are quickly assimilated into the atheist masses.

As a result of the defection of one emigre group of such modernists, already dissident before the Revolution, which indeed they brought about, to the US-run, largely nationalist and modernist Greek Orthodox Church, the Russian Orthodox Church has had to build a new Cathedral in Paris. This is a Cathedral for those Orthodox who are faithful to the integral Christian Tradition, inspired by the Holy Spirit, and who believe in the Incarnation of Christ and so of the Church in the Christian Empire. Only here, for example, is the Orthodox calendar adhered to, only here is the tradition of confession before communion adhered to, only here do women keep to the Christian Tradition of modest dress. In other words, only here are spiritual ties to the integrity of the Church kept.

After consecrating both the Russian Orthodox Cathedrals in London and Paris in the last two months, it is clear that the Russian Orthodox Patriarch is intent on witnessing to the integral Orthodox Christian Tradition before the Western world. This is a clear rejection of the watered down, modernist, relativist and ecumenist Cretan or Westernized version of Orthodoxy, created by the neocon sponsors of Greek Orthodoxy in Washington. This anti-dogmatic Halfodoxy is unable to witness anything to anyone except its inferiority as a merely exotic version of Western secularism.

Today, 100 years after the blood-soaked Revolution, the Church is returning to witness to the spiritually damaged Western world that the Western-developed, globalist atheism that persecuted it for three generations in the Soviet Union, in the greatest persecution seen in history but which is virtually ignored in the guilty West, is dead. Moreover, this clearly implies that if the Western world continues its adoption of that globalist atheism, then it too is dead. As in 2016 Western people after Western people re-assert their national identities, to the fury of their power-grasping, US/EU political and media establishments, the message of uncompromised Orthodox Christianity is at least being heeded.