Category Archives: Diaspora

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.

 

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?

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.

Christ the Invincible Power

Answers to Questions from Recent Conversations and Correspondence

Q: When did you first become conscious of the Russian Orthodox Church?

A: My introduction to the Orthodox Church was through the local saints of England in my native north Essex, notably St Edmund, but also St Albright (Ethelbert), St Cedd, St Botolph and St Osyth. However, as regards the Russian Orthodox Church as such, my first encounter was almost fifty years ago, just after my 12th birthday, in August 1968. As a result of that revelation, I began teaching myself Russian in October of that year in Colchester because I already knew that the Russian Orthodox Church is my spiritual home. However, I had to wait nearly another seven years until I could take part in Russian Orthodox life, as in those days (it is not much better now) there were so few Russian churches anywhere. I only managed to visit any Russian churches in 1973.

Q: Which part of the Russian Church did you join?

A: Having been told by two of its members that the Church Outside Russia (ROCOR) would not allow me to join it because I was English (I had no idea at that time that my great-grandmother was Russian, I only discovered that distant link much later), I had no alternative but to join the Moscow Patriarchate. They may have been many things in those distant days, but at least they were not racists.

Q: What was your path to the priesthood after that?

A: A very hard one. First of all, since I could not live and work in Russia on account of the Cold War at that time, for my first job I went to live and work in Greece. I thought that was the next best alternative. After a year there and visiting the then Yugoslavia and Bulgaria, I understood that the Balkan Churches were no solution to the need for a Local Orthodox Church in the West. They were all inward-looking, culturally very narrow and hopelessly nationalistic. Later, contacts with Romanians and Georgians told me the same about them and in the Romanian case there is the huge problem of simony. So, with Russia closed off, in 1979 with the blessing of Metr Antony (Bloom) I went to study at the St Sergius Theological Institute in Paris, which I had in my ignorance imagined to be a Russian Orthodox seminary.

Q: What was it in fact?

A: It was the remains of a Russian Orthodox seminary mingled with an institute of philosophy and, frankly, of heresy. It openly preached modernism or Renovationism, which is Protestant-based, and is therefore not even remotely interesting to someone coming from a country like England with a Protestant culture, so alien to me. One English priest, rather harshly, called St Serge a Methodist Sunday School. Very harsh, but there was some truth in it.

Q: Why did you not think of going to Jordanville in the USA?

A: For the same reason as before. I was repeatedly told by members of ROCOR that they only took Russians. Remember in those days there was no internet, no advice, you had to make your own way, you went by what local representatives told you, even if it was incorrect.

Q: What happened next?

A: In 1982 I was offered the priesthood by the Moscow Patriarchate on terms which I can only describe as scandalous. I walked out, never to return, and enquired again at the Church Outside Russia. I got the same answer as in 1974, though I noted that this time there were actually a few ex-Anglicans in a separate branch of ROCOR in England. However, these rather eccentric conservative Anglicans seemed to have no interest in the Russian Orthodox Church, but only in being anti-Anglican and they had a huge interest in fanatical Greek Orthodox sects. Never having been Anglican and having lived in Greece, I had no interest in either. This was all the more frustrating since ROCOR had just canonized the New Martyrs and Confessors and naturally I had their icons and venerated them. Nevertheless, in 1983, I decided to emigrate to France and join my wife’s jurisdiction, the Paris Jurisdiction.

Q: Wasn’t that foolhardy? I mean you already knew about the problem of modernism there?

A: What you have to understand is that in Paris in 1981 they had elected a new Archbishop. Under the very elderly and saintly old one, renovationists had come to the fore, taking advantage of his old age, but the new Archbishop promised us personally that he would sweep them away and return his jurisdiction to Orthodoxy and canonical Russian practice. So this was a time of great promise and even excitement. Patriarch Dimitrios of Constantinople even said at the time that the Paris Jurisdiction would be returned to the Russian Church as soon as it was free. So, with hope in a promising future, in January 1985 I was ordained deacon there.

Q: What happened next?

A: in May 1985 I was offered the priesthood providing that I would become a freemason. I refused, scandalized. Then we became witnesses to the complete takeover of the jurisdiction by renovationists. The new Archbishop ordained them one by one, completely breaking his promise – not because he was a liar, but because he was weak. It was the same problem as Metr Evlogy, the first Paris Jurisdiction ruling bishop; he had never wanted to leave the Russian Church, but he was a weak man surrounded by powerful laymen, mainly freemasons and those who had betrayed the Tsar and organized the February Revolution. It was the end of the possibility that that jurisdiction would ever return to the freed, restored and reunited Russian Church. But I only understood that the meaning of that bitter disappointment afterwards.

Q: Why did you not leave such a masonic group?

A: Not all by far were freemasons and I felt that I had to labour on until God’s will for me should be revealed.

Q: When was that?

A: Without doubt it was in summer 1988 when the Paris Jurisdiction celebrated the millennium of the Baptism of Rus. Instead of inviting the Russian bishops in Western Europe to the Cathedral on Rue Daru in Paris and returning to the Russian Church in unity, they railed against the Russian Church and invited the Roman Catholic Cardinal of Paris. I was not only scandalized but spiritually distraught. I was an eyewitness to treason and apostasy. It was the last straw. They preferred heresy to Orthodoxy.

Soon after, I met Archbishop Antony of Geneva of ROCOR, who told me that he would be happy to receive me and that I had no need whatsoever to labour on in such anti-canonical conditions. I jumped at the opportunity. 17 people left with me, including a priest. So we all joined the Church Outside Russia in January 1989. That was a transforming moment because previously I had only known the Church Outside Russia in England. On the other hand, Vladyka Antony, heir to Vladyka John of Shanghai, though traditional, was not racist or fanatical, but missionary-minded. He lived in a different world from the fanatics in England and we freely concelebrated with other Orthodox.

I remember him telling me about the extremists who were trying to take control of ROCOR in New York. He said: ‘But there’s nowhere else to go’. I have not the slightest doubt that he would have returned to Russia, if he had had the chance. I also remember conversations with him about Metr Antony of Kiev (Archbp Antony came from Kiev), whom he had known well in Belgrade and whose name he had taken. He was the real ROCOR. Real Russian Orthodox. At last. It had taken me 20 years to get to that point! 20 years of facing illusions, lies, broken promises and corruption. You would think it would have been easy, but nothing of the sort. All hell was against the Russian Orthodox Church, a sure sign of truth.

Q: What happened next?

A: Well, I was at last living as a proper Russian Orthodox. Nearly three years later, in December 1991 I was ordained priest for the new ROCOR parish in Lisbon in Portugal.

Q: What was your attitude to the Moscow Patriarchate?

A: We were all just impatiently waiting for it to become politically free and free of renovationism. That happened officially with the Jubilee Council in Moscow in 2000.

Q: So why didn’t the Church Outside Russia join up with the Patriarchate straightaway in 2000?

A: It is one thing to proclaim the truth at a Council, but another for the decisions of that Council to be implemented. For example, after that I can still remember how at the London Patriarchal Cathedral they refused to put up icons of the New Martyrs and also, incidentally, they refused to sell the books of Fr Seraphim (Rose) or anything traditional. Priests and people coming from Russia were persecuted by the renovationists because they were ‘too’ traditional. We had to wait for the Patriarchate to free itself from such Renovationism.

Also, it must be said, we had to wait until the fanatical elements that had done so much harm to ROCOR since they had started infiltrating the Church in the mid-sixties had left us. When the extremists did finally leave, almost at the same time, there was a huge sigh of relief, because then we could get on with being Orthodox. So it was we had to wait until 2007.

Q: How do you know that people are free of Renovationism?

A: Easy: The yardstick is veneration for the New Martyrs, especially the Imperial Martyrs. The renovationists hate them.

Q: How do you know that people are free of sectarian fanaticism of the sort you describe as having infiltrated ROCOR?

A: Easy: The yardstick is the willingness to concelebrate with other Orthodox Christians.

Q: What is going to happen in the future? At present there are countries like England where there are two parallel jurisdictions of the Russian Church, one dependent on Moscow, the other dependent on the Church Outside Russia?

A: According to the 2007 agreement, where there are two parallel jurisdictions, ROCOR should, in time, absorb the Patriarchal jurisdiction. This will probably take a generation, so that no-one will be under any pressure and everything will take place naturally, organically. However, in reality, already nine years have passed and we can see that in certain areas, like North America and Australasia, ROCOR will indeed clearly take over responsibility for those territories, whereas in other areas the Patriarchate will take over, as in South America, not to mention South-East Asia. The problem comes in the mixed area of Western Europe, including the British Isles and Ireland. In this area, only time will tell, clearly it is the more competent of the two that will take responsibility.

For the moment we shall lead parallel lives. There is in any case so much to do. I could start 12 parishes tomorrow, if I had the money to buy buildings and get candidates for the priesthood ordained. The state of Orthodox infrastructure and the general pastoral situation here are so appalling as to be scandalous; no wonder so many Orthodox lapse or become Roman Catholic or Protestant. All we pastors meet with is indifference. Those in authority should hang their heads in shame. Why is there not a church, our own property in every town over 100,000? This should have been done a generation ago. For example the teeming millions of London only have two small churches!

Colchester is the 50th largest town in England (and incidentally the 500th largest in Western Europe). It has a church that belongs to us. But want about the other 49 larger ones? Only five of them have their own churches: London, Manchester, Nottingham, Norwich, Birkenhead-Liverpool. That is a scandal. There is no missionary vision at all. Birmingham is the second largest city in the UK with a population of two million. And where do the faithful of the Patriarchate have ten liturgies a year on Saturdays (that’s all the priest can manage)? In the Ukrainian Uniat chapel. The next time you hear some naïve Orthodox boasting about his Church, tell him that. Orthodox should be ashamed of themselves.

Q: So is there competition between the two parts of the Russian Church locally?

A: No, not at all. It all depends on who has the priests and the buildings. A concrete example. I was asked to visit a prison in Cambridgeshire. Now, since there is no ROCOR presence in Cambridgeshire (because through incompetence it refused to set anything up there in the 1980s), I gave the prison authorities the references of the Patriarchal priest who lives in Cambridgeshire. On the other hand, when there was question of the Patriarchate setting something up in Norfolk (it had lost what it had had there a few years before, also through incompetence), but knowing that ROCOR had a presence there dating back to 1966, it was referred to me. So here is a territorial division. Now, where there is a double jurisdiction, as in London (the only case), something will have to be sorted out. But, as you can see, that will be as a result of competence. Only time can settle such matters. The more competent part, the more spiritual part of the Russian Church will prevail and form a united jurisdiction.

Q: So there is no rigid territorial division in Western Europe?

A: No, nobody wants to impose such a system. Let everything be done freely, let the people choose. Though, having said that, we can observe a tendency for ROCOR to dominate in the English-speaking world. Canada, the USA and Australasia are clear examples. For example, with Archbishop Mark of ROCOR retiring to Germany and the ROCOR Diocese of the British Isles and Ireland being taken over by Metr Hilarion of New York, we can even talk about a sort of ROCOR Brexit. Metr Hilarion will in fact be Metropolitan of New England and Old England. That is an exceptional event, historically speaking, and may be significant, a turning-point.

So it is possible that in a generation from now ROCOR will only exist in the English-speaking world, but will unite all Russian Orthodox there. ROCOR will become ROCA – the Russian Orthodox Church in the Anglosphere. That is one quite organic and natural possible scenario, a united Russian Orthodox Metropolia for the Anglosphere, the English-speaking world. The Patriarchate will look after everything else in various Metropolias, in Latin America, in Alaska, in Western Europe, in Asia etc.

Q: So Western Europe would completely go to the Patriarchate?

A: That is the way that things are developing at the moment. All the young bishops and all the dynamism in the Russian Church there is Patriarchal. ROCOR only has three ageing bishops and is not opening any new churches.

Q: Is there a difference between ROCOR churches and Patriarchal churches?

A: I think there is a small one, in general. Strangely enough, ROCOR is at one and the same time more Russian, but also more local, more integrated. We have done the translations, we print in English, we speak the local languages and know the local laws, we were born here. At the same time, however, we are utterly faithful to the best of the Tsar’s Russia, never having endured the Soviet period and Renovationism. ‘To quote the saintly Metr Laurus: ‘We are for the purity of Holy Orthodoxy’. We are Imperial priests and people.

Q: What about your own relations with the Russian Church inside Russia?

A: We are very close to all those who are Churched in Russia and they feel close to us. For example, in Moscow one of the closest friends of ROCOR has always been Bishop Tikhon (Shevkunov), whom some have even suggested will be the next Patriarch. (Bp Tikhon has been in the news recently, since he outraged the British Establishment by inviting students from Eton College to experience Christianity in Russia; not something the atheist Establishment likes). In general, those who especially venerate the New Martyrs and Confessors at once feel at home in ROCOR. I have this nearly every Sunday. People from different parts of Russia, from the Ukraine, from Moldova and elsewhere say that they feel at home, whatever the language, the atmosphere is like at home. In my native town of Colchester, that is a great thing that we have such an oasis of Orthodoxy.

Q: Who are the unChurched in Russia?

A: You find all sorts of people. There are those on the right hand side who mingle superstition with Orthodoxy, for instance, those ritualists who think that holy water is more important than holy communion, who mix in pharisaic sectarianism, puritanism and judgementalism, or, on the other hand, those on the left hand side, who mix in Soviet nationalism, love of the tyrant Stalin, or modernism. But all that is superficial, the majority make their way to the Church sooner or later. You do not waste time on the convert fringes of the Church – otherwise you might end up thinking that that is the Church! A terrible delusion!

Q: Why have you stayed faithful to the Russian Church despite all the difficulties that you have faced over nearly fifty years?

A: Because the Russian Orthodox Church is the Invincible Power. History since 1917 proves it. The gates of hell have not prevailed – and shall not prevail – despite all the enemies and traitors, both external and internal, we have faced. Judas betrayed, but the other apostles triumphed. So tragedy becomes joy. The stone that was rejected is become the headstone of the corner. Thou hast conquered, O Galilean!

On Debolshevization and Bolshevization: Questions and Answers from Recent Correspondence

Q: Why is the Church Outside Russia in communion with the Moscow Patriarchate? It is a Soviet organization and you are, or at least were, free.

A: A Soviet organization? But there were Patriarchs in Moscow long before the Soviet Union ever existed. I do not understand you. If it is a Soviet organization (even though the Soviet Union ceased to exist 25 years ago), why is the whole Orthodox Church in communion with the Church Inside Russia (or the Moscow Patriarchate as you prefer to call it), including the Church Outside Russia? Simply because it is the now politically-free Church Inside Russia with some 160 million faithful and over 350 bishops, three quarters of the whole Orthodox Church. It has over 800 monasteries and convents, holy elders and no doubt saints. Where are the elders in the tiny but dynamic Church Outside Russia today? The question really is why are you not in communion with the Church Inside Russia? If you are not, then you are outside the Church. So you must belong to some brainwashing, politicized sect, subsidized by the CIA, or else to some esoteric, self-justifying sect or cult which thinks it is above the Church. Only such a sect would call the Russian Church ‘Soviet’.

Q: Yes, but your Patriarch Kyrill actually has a KGB code-name.

A: Well, first of all, the KGB no longer exists, so he had, not has, a KGB code-name would be correct. Secondly, everyone of importance had a KGB code-name, for example, the then Metropolitan Kyrill, but also Mrs Thatcher and Ronald Reagan. Are you suggesting therefore that Mrs Thatcher and Ronald Reagan were KGB agents?! To have a code-name is totally different from working as a spy. You seem very confused between the two. Western spy agencies also give their victims code-names. That does not mean that their victims are spies and murder people, they are victims.

Q: O.K., but you cannot deny that Patriarch Kyrill and Vladimir Putin were once Soviet citizens.

A: And so were hundreds of thousands of saints, New Martyrs and Confessors. You venerate canonized Soviet citizens and you are complaining that they are Soviet citizens!

On a political level, Alexander Solzhenitsyn and a dozen or so Soviet-era defectors were also Soviet citizens. They then went to work for the CIA and MI6 and no doubt were given code-names by those organizations. Some of them, like the late, London-based Litvinenko, worked as an MI6 spy.

As for people who were once Soviet citizens, that was automatic because of the country they were born in. Is it a sin to be born in a country? I cannot understand your logic. The apostles were born in the pagan Roman Empire which persecuted them and the Apostle Paul was actually a Roman citizen. Was that their fault? Was that a sin? Was it their sin that one of the twelve disciples was Judas Iscariot?

Of course, it is true that anyone born and brought up during the Soviet era, and that finished 25 years ago, was marked by that period. Thus, I see a great difference between ex-Soviet citizens under about 50 and those over about 50 and of course both Patriarch Kyrill and Vladimir Putin (the latter of whom is nothing to do with the Church hierarchy, though he is a baptized layman and churchgoer) are over 50. Those under about 25 are hardly marked at all by the Soviet era and on the other hand those over about 75 even tend to be pro-Stalin (and also unbaptized).

Q: What are the temptations of those who like them were born during the Soviet era, but have since been baptized Orthodox?

A: The main temptation is nationalism. There are even a few, mainly elderly Orthodox, now baptized, who admire Stalin for that reason. This is very similar to elderly Anglicans who admire Churchill. Yes, both were victorious war-leaders, but millions died under both, for example, Churchill organized the bloodbath at Gallipoli, gassed the Kurds, made strategic mistakes during World War II and he must also in part bear responsibility for the millions who died in the Bengal famine during that War. Similarly, in the US there are elderly people who admire President Truman, he who massacred 300,000 Japanese civilians, men, women and children, with atomic bombs and also threatened Patriarch Maximos of Constantinople with death. Such admiration is just misplaced and irrational nationalist nostalgia, the result of brainwashing by wartime propaganda.

Here we come to your question about Patriarch Kyrill and President Putin. Both are of course marked or coloured by the Soviet period and are generally admired by nationalists. What critics like yourself fail to understand is that they are simply part of a process – President Putin and the Patriarch are only stages on the way, not the terminus, which is what we are looking at. The next Patriarch, perhaps someone like Metr Benjamin of Vladivostok, will be very different, free of any Soviet colouring at all. In the same way, a possible successor to President Putin has appeared (not Medvedev). The Russian Federation is not long for the world in its present form. All of this is a temporary arrangement to carry us through to where we want to be.

Q: What about renovationism, which still exists in Russia?

A: It is true that the vestiges of renovationism still exist there, for example, with the sect of Fr Kochetkov, who was so warmly invited by the now defrocked Bp Basil Osborne to take over the then Sourozh Diocese before he joined the Rue Daru group. Fr Kochetkov, who was beloved by the late modernist Rue Daru philosophers Olivier Clement and Nikita Struve, who so hated the Russian Church that they refused to belong to Her, has 2,000 followers. His sect is protected by a very elderly Soviet-era bishop, but, frankly, all this is dying out. It has no future. It is a phenomenon of Bolshevization, we are patiently working for Debolshevization. That will need time. Since we do not ask perfection of Western societies, but continue to live here despite their horrific apostasy and baby-killing, why should we demand instant Debolshevization in ex-Soviet societies? We live in the Church, not in society on the fringes of or outside the Church. As Christians the only perfection we are entitled to demand is of ourselves, not of others.

Q: But there are still strong vestiges of the Soviet mentality.

A: Yes, on the fringes, of course. These vestiges are still strong in remoter, provincial areas like Central Asia, the Baltics and, above all, in the Western-supported Ukraine, with its Fascist elements, who simply changed from being pro-Bolshevik to pro-Fascist overnight. The mentality of corrupt dictatorships is the same, whatever name you give them, Communist or Capitalist.

Q: What about nominalism? Most Orthodox in Russia, though baptized, simply do not go to church.

A: Of course, this is true – just as only a maximum of 10% of Russians before the Revolution and in the emigration went to Church. If you do not believe me for lack of living experience with the old emigration before they died out in the 1990s, read the report by St John of Shanghai on the state of the Russian emigration given at the Second All-Diaspora Council in 1938.

Having said that, you must also understand that Orthodox nominalism, however regrettable, is not the same nominalism as in the West. In the Roman Catholic-Protestant world, church-going, made an ‘obligation’ under threat of hellfire by the Roman Catholics and non-church-going made into an experience of guilt by the Protestants, is seen as the only sign of belonging to the Church. For Orthodox, Christianity is all about the way we live, not necessarily about church-going. For example, we do not have ‘Bible study’, a thoroughly Protestant concept, we live the Bible. Anyone who has experienced the friendliness and hospitality of Orthodox countries will know this. In Orthodox countries you have the Christian spirit of mutual support and love of the Truth, whereas Western countries are marked by materialist and calculating self-interest and the cult of self-admiration, the ‘I’ culture of consumerism. Orthodox, including non-Churchgoers, are horrified by Western people who proudly proclaim that they ‘do not believe in God’, just as they are horrified by the Western treatment of people in their slums and in their colonies in the ‘Third World’. To us it is all simply unnatural and inhuman. You cannot treat human-beings like that.

We Orthodox go to church when we need to, when we feel ill, when we need ‘the medicine of immortality’. It is not a guilt trip, as for heterodox. So do not be like the Protestant Pharisees and judge Orthodox by whether we are at church or not, it is our way of life that makes us Orthodox or not. For example last Sunday, we here only had some 200 at church, and yet there are 600 in the parish, and if I count all those Orthodox who come through the doors in any 12-month period, that figure would probably come to 2,000. This is what I mean by 10% maximum attending church, 200 out of 2,000.

Q: You said that some sects are CIA-financed. What proof do you have of that?

A: Well, first of all, these sects openly acknowledge it and are proud of the CIA as ‘patriotic Americans’. Secondly, there is the case inside the Church Outside Russia. It is a fact that as early as the 1960s a senior individual in the Church Outside Russia was given $38,000 by the CIA, as was revealed at the time. The receiver of the money, who died outside the Church in the 1990s and banned anyone from the Church Outside Russia attending his funeral, had a son, who sold off $6 million worth of Church property in Jerusalem. It was a huge scandal. The CIA always makes use of such ‘useful idiots’, those whom it can buy out. Other Western spy agencies did the same, Russian Parisians like Melnikov and Tiesenhausen openly worked for the French spy agency, in London émigré Russians worked for MI5 and MI6 and in Ottawa Russian émigrés worked for the Canadian spy agency. However, the Church goes on despite such politicking on the fringes.

Similarly, there are many Western journalists who receive CIA money to write anti-Russian articles. This is obvious to any reader of the Murdoch-owned ‘The Times’ in England, but this goes on in all Western-owned media in the US and Europe, including Western rags like ‘The Moscow Echo’ in Russia. Such journalists write the propaganda that they are paid to write by Western spy agencies. Some people will do anything for money because they put money above the Truth, as it is written, you cannot serve God and money.

Q: What does Debolshevization mean in concrete terms?

A: To answer this question, we must understand what the Bolshevik regime tried to do. It had a threefold, anti-Trinitarian programme. Firstly, it wanted to destroy all Traditional Religion and above all, but not only, the Orthodox Church. Secondly, it wanted to destroy all National Identity. Thus, in its anti-Christian cosmopolitanism it banned the word ‘Russian’, used ‘Soviet’ and made the Soviet Union out of many different national identities. Thirdly, it wanted to destroy Family Life, virtually banning sacramental marriage, encouraging abortion and divorce, taking away children and putting them into crèches, schools and camps, all the while brainwashing them with Bolshevik ideology. Therefore, Debolshevization means exactly the opposite of all this, that is, a threefold restoration, that of Traditional Religion, National Identity and Family Life.

In all this the Soviet Union failed. However, Bolshevization still exists because it defines exactly what is happening in the neocon and Bolshevik West today. Firstly, today we see the destruction of all Traditional Religion, substituting for it some wishy-washy, spiritually emptied, anti-traditional, New Age humanism and secularism. That is modern Western religion. This spirit of apostasy dominates Protestantism, Roman Catholicism (since the 1960s) and the modernist, new calendarist, Westernized fringes of the Orthodox Church, for instance, among many Greek Americans and some Romanians. Secondly, today we see the destruction of the Sovereign Nation-State under the slogan Globalization (formerly this was called what it is – Americanization, but now the codeword Globalization is used), using mass immigration and social injustices to help it. Thirdly, today we see the destruction of Family Life, killing sacramental marriage with the cohabitation of ‘partners’, encouraging abortion and divorce, taking away children and putting them into crèches, schools and camps, all the while brainwashing them with secularist ideology, sex education, gender ideology and internet pornography from the State-controlled media.

The Bolshevik regime is dead in Russia, but it is very much alive under the politically correct dictatorship of neocon ‘liberalism’ in the Western world, the very liberalism that is so Russophobic. Why is it Russophobic? Because it is in fact Christianophobic. Liberalism is utterly intolerant of real Christianity, that is, of Orthodoxy, it only allows a castrated, secularized substitute which is powerless to save. Just when the Soviet Union died, the European Union was born as part of the whole Western Union. Next door to the EU headquarters in Brussels, what do you find? The headquarters of NATO. It is all part of the same Western Union.

Although forced collectivization failed under the Bolsheviks, voluntary collectivization through the illusion of consumerist individualism seems to have succeeded. Look around you: everywhere you see ‘individuals’ in the same US uniform of jeans, T-shirts, tennis shoes, I-phones, tablets, pokemon fads, tattoos, obesity-making, adulterated food and TV series (bread and circuses). This is the same brainwashing and zombifying secularist poison that makes people unable to think for themselves or to have any sort of spiritual life or values. All who work for Traditional Religion, National Identity and Family Life are mocked, scorned and persecuted in today’s West. The Soviet Union is dead in Russia, but Bolshevization is alive and prospering in the West. The only question is whether it will triumph altogether and completely wipe out the Western world, or whether the Western world will before it is too late take heed of Christian Civilization and values, alive in Russia, and repent.

Do not worry about Debolshevizing old people in Russia, our task is far more ambitious – Debolshevizing the Western world. That is why, for example, some Western people have actually gone to the Donbass to fight for the Ukraine against the Kiev puppet regime – in order to defend the sovereignty of Europe against the anti-Christian, Neo-Bolshevik world.

About Ionan Orthodoxy: An Interview with Archbishop George of London

12 May 2041

Q: What is the territory of your Archdiocese?

AG: As you know, our Archdiocese is part of the Russian Orthodox Metropolia in Europe under Metropolitan John. This stretches from Ireland to Austria and Iceland to Sicily and includes the Latin, Germanic, Celtic and Basque peoples of Western Europe. Our Archdiocese includes the four now sovereign nations of England, Ireland (which was finally reunited five years ago, if you remember), Scotland and Wales. At present we have four bishops, myself, Bishop Patrick in Dublin, Bishop Andrew in Edinburgh and Bishop David in Cardiff. For our Local Synods we always use our premises on the Isle of Man, the only place from which all our four nations are visible.

Q: Why did you take the name Ionan for your Archdiocese?

AG: Originally, the name ‘Diocese of the Isles’ was suggested for the Archdiocese, but this was considered too vague, since there are isles all over the world. Then the name ‘Isles of the North Atlantic’ was suggested, so forming the acronym I.O.N.A. This conveniently refers to the Ionan Orthodox monasticism of St Columba, which originated in Egypt and came to Ireland via Gaul. Since St Columba’s monastery on Iona spread to England via Lindisfarne and from there Orthodoxy went south, converting much of England, and authentic monasticism had always been the one thing missing here, we felt that this was a good name.

Q: How did ‘Ionan Orthodoxy’ come into being?

AG: As you know even into the early 21st century there were two forms of Orthodoxy in Western countries. The first was that which looked back to the ethnic homeland, which meant that in each Western European country there was a multitude of dioceses, called jurisdictions, each living in a sort of divisive ethnic ghetto and using mainly a language other than English. This was all right for first-generation immigrants, but it did not work for second and subsequent generations, who were simply assimilated into the Non-Orthodox milieu. And after three generations, 75 years, abroad, the first generation always died out and so the Church with it. It happened to the Russians in England (arrived by 1920) who had died out by 1995 and to the Greek-Cypriots in England (arrived by 1960) who had died out by 2035.

Q: What was the second form of Orthodoxy in the West?

AG: Seeing the obvious short-sightedness and failure of the above form, there were second and third-generation Russian intellectuals who by reaction took the opposite stance. Their second form of Orthodoxy consisted of merging all Orthodox, whatever their background, into a melting pot. Their common point was the lowest common denominator, that is, the ethnic identity of the (Non-Orthodox) host country. Their policy was then to sell this as the new and substitute ethnic identity of a new Local Church. This second form only developed in full in North America, where immigrants had begun arriving much earlier than in Western Europe, at the end of the nineteenth century, and where people were far more cut off from the roots of Orthodoxy than in Europe. In Europe we did not want to repeat that mistake.

Q: What was that mistake?

AG: It was the attempt to create an ‘American Orthodoxy’. That was a mistake because it put a culture, Non-Orthodox at that, above the Church. This was not a theological movement, but merely a sociological movement of adaptation and conformism. For example, through the inferiority complex of immigrants, most Orthodox churches in the US adopted pews and many of them organs, one institution tried to use a guitar accompaniment to the Divine Liturgy and adapt the theme tune of the cowboy film ‘Shenandoah’ to it. In other places the Divine Liturgy would be stopped at Christmas in order to sing Protestant Christmas carols!

Someone at the time drew a cartoon of an ‘All-American Patriarch’, a clean-shaven man in a clerical collar with a foolish grin on his face and a glass of coca-cola in his hand, like an advert for toothpaste. Of course, this was only a carton, but it did sum up the situation. At that time when the USA still ruled the world, there were actually individuals in the US who arrogantly and blindly imagined that this second form of Orthodoxy there was the only true form of Orthodoxy, that it was at the centre of the world and that it was their duty to colonize the rest of the world with it! In reality, of course, it was a mere provincial backwater experiment, to be allowed to die out quietly because this experiment simply pandered to the weaknesses of the host country. It placed the Church of God below heretical culture. That was blasphemous, which is why it was racked with scandals.

Q: But did the same temptation not occur in Europe, even if it did not have time to develop to the same extent as in the USA?

AG: Yes, of course, it occurred; human nature is the same everywhere, it was just that it took on different forms according to the local heterodox culture. The same thing has happened among unChurched, semi-Orthodox people in Greece, Romania and Russia. It is simply the heresy of phyletism. And make no mistake, it is a heresy because you can lose your soul in it – that is what a heresy is.

For example, in France a whole jurisdiction catered for a kind of ‘philosophical and aesthetic Orthodoxy’, ‘l’Orthodoxie a la francaise’, as one might say. This theory of Orthodoxy, or theorizing about Orthodoxy, did not present the Church as the Christian way of life, but as a complex and highly intellectual philosophy, full of long words and isms, which no-one really understood. Of course, it could have been expressed in very simple language, which everyone knew already. But as long as it sounded theoretically and philosophically fine, ‘cosmique’ as they used to say, all was fine, but of course, it was not fine and that jurisdiction died out, as it was built on sand, not on the Rock of the Faith. This theorizing was about the god of the philosophers in the language of philosophers, not the God of Abraham, Isaac and Jacob in the language of the fishermen of Galilee. You simply cannot build a Local Church based on Non-Orthodox culture! That is common sense, but you could not say that out loud to those who were taken up by such delusions.

Q: What about in other countries in Europe?

AG: It happened everywhere, not just in France. For example, in Germany the first liturgical book to be translated was the Typikon. In other words, Orthodoxy there was confused with the Non-Orthodox German mindset and produced an Orthodoxy of rules, a stubborn, black and white system, without any flexibility, any understanding of the human component, which is what it is all about. They lost their way by confusing the means (the services) with the ends (the salvation of the soul). For instance, I remember one German priest refusing to give a woman communion because she was dressed in trousers. Well, she was of course wrong, but a few decades ago there was a fashion for women to dress in trousers (fortunately, long since over now). That was bad, but what right did the German priest have to excommunicate that woman? Suppose she had died in the night after she had been refused communion? That sin would have been on the conscience of that priest.

Q: And in England?

AG: It was the same thing again. The national weakness here was not theorizing or creating a book of rules, but it was to adapt Orthodoxy to the British Establishment, to create a compromised ‘Establishment Orthodoxy’, a ‘British Orthodoxy’. This State-controlled and State-worshipping Orthodoxy, that of converts from Anglicanism, was of course just a repeat of the Anglicanism that had long ago been invented by Henry VIII and Elizabeth I. There were even two whole but tiny jurisdictions dedicated to this State-approved pietism. It was all salt that had lost its savour. Some such people used the treacherous, half-Norman Edward the Confessor as the mascot of their ‘Establishment Orthodoxy’. Of course, it all came to nothing and has died out now, largely a fantasy of the late-twentieth century and the curious personalities who reigned supreme in the bad old days then. It was very oppressive because, as they were emperors in new clothes, you were not allowed to contradict them!

All these examples show the danger of compromising the Faith with local culture. And all those who did so have now died out, as withered branches. And that is the answer to your question, how did ‘Ionan Orthodoxy’ come into being. It came into being as the only living alternative to the two false alternatives – the ghetto or worldly compromise.

Q: So what do you base ‘Ionan Orthodoxy’ on?

AG: Simply, we put the Church and the Faith first. If we put the Kingdom of God, Orthodoxy, first, then all will fall into place, including the language that we use in services, which today is for about 90% in English, regardless of the ethnic origin of the parishioners, regardless of how well or how badly they speak another language. We are united by Orthodox Christianity, not by ethnic origins, and we are carried forward by the faithfulness to the Church and Her Tradition of the younger generations, who are all primarily English-speakers.

Q: You now have over 350 parishes in the British Isles and Ireland, all established quite solidly and with their own clergy and premises. Every city and town over 50,000 and the area around it is covered. This is quite unlike even 25 years ago, when the Russian Church, a small minority at that time, had mostly tiny communities with services once a month, borrowed premises and a suffered from a huge shortage of priests to go out and do vital missionary work in the area surrounding their churches. What about the other jurisdictions, which collectively still have over 50 parishes outside the Archdiocese?

AG: We live with them as good neighbours. People are free to join us and free to remain outside us. As you know, the parishes outside our jurisdiction are composed mainly of elderly people who settled here from various countries 50 years ago or more and they use very little English in their services. Virtually all the young people come to us. Time will show which way things will go. Live and let live.

Q: What is the future? Do you think of autocephaly?

AG: The Western European Metropolia, with just over 2,000 parishes now, is united, with six archdioceses, Iona, Scandinavia, Germania, Gallia, Italia and Hispania. True, the Metropolia has autonomy, but at the present time there is no desire at all for autocephaly. True, 2,000 parishes is more than in some other Local Churches, like the 700 parishes of the Hungarian Orthodox Church which recently became autocephalous, but a lot fewer than in others. Take China for example. That is still also an autonomous part of the Russian Church, even though it now has over 25,000 parishes. And the Russian Church Herself did not become autonomous for centuries, only after the Empire had fallen in New Rome. At present, I cannot see any reason to become autocephalous. That situation may of course change, especially in China, but not yet. It all takes time.

Q: Are you saying that autocephaly granted prematurely can be dangerous?

AG: Definitely. And especially in Western Europe.

Q: Why?

AG: Because Western Europe has for over a millennium veered between extremes which we do not want to repeat.

Q: Which extremes?

AG: The first is that of despotic centralism. This was the extreme of the pagan Roman Empire, which Charlemagne foolishly tried to revive and fortunately failed to, but it was indeed revived after 1050, causing Western Europe’s schism from the Church, and that lasted until the anti-Latin nationalist outburst of the Germanic Reformation. After that, despotic centralism was tried again by warmongers like Napoleon, the Kaiser and Hitler, and then by the EU Fourth Reich – and we all know how that ended.

Each time there was a reaction to this despotism – nationalism, and that led to terrible fratricidal wars in Europe, like the so-called ‘Wars of Religion’ in the 16th century, just as centralism created the World Wars. We do not want those extremes, we must follow the golden mean of unity in diversity, which is what we have in Ionan Orthodoxy and in the Russian Orthodox Metropolia in Europe in general. Europe has to be a Confederation of Nations, not a Union, a United States of Europe, but not a series of warring, nationalist states either.

In the same way, the Tsardom of Rus, as it is now called, successfully overcame provincial Ukrainian nationalism a generation ago and reunited huge territories, one sixth of the world. However, it only did this by rejecting the old centralism of the Soviet Union, which had done so much damage to its credibility. Once it had done that, again on the basis of unity in diversity, all of Eastern Europe joined in a free and mutually beneficial economic confederation with it, throwing off the shackles of the old European Union, which was in fact just a repeat of the Soviet Union.

Q: Will you drop the word ‘Russian’ from the name of the Russian Orthodox Metropolia in Europe? Most of your faithful are either not Russian or else do not speak it.

AG: In the bad old days of Western nationalism, for example in North America in the Cold War, they detested the word ‘Russian’ and dropped it. Now we are more enlightened and we all understand that ‘Russian’ does not mean nationalism and means uncompromised, unsecularized Orthodoxy. We exist because we have been helped to exist by the Russian Orthodox Church, the only multinational, Imperial Orthodox Church. I think we should keep it. Do you remember the old Roman Catholic Church, as it used to be called? Well, there were hardly any Romans in it!

Q: Why has the Western European Metropolia been so successful?

AG: Without doubt because of the sacrifices made to underpin it in the twentieth century and since. The Church is built on blood, sweat and tears. We should remember with gratitude the prayers and work of those who went before us. For example, I can remember decades ago, how people wanted more English in the services. So, one bishop said yes, do the service in English. What happened? The people who had been clamouring for more English could not even put a decent choir together to sing just the Liturgy! Some of them said that the singing was so bad that they preferred the Liturgy in a foreign language, in which it was properly sung. In other words, you have to make sacrifices in order to achieve anything. We owe a great deal to those who sang properly in English, showing others that the Liturgy in English could be just as beautiful as in Slavonic. Actions speak louder than words.

Yes, mistakes were made in the past, but we learned from those mistakes. Take for example our English translations which stretch back to the turn of the 20th century, nearly 150 years ago, those made in the USA with the blessing of the holy Patriarch Tikhon by an Episcopalian Isabel Hapgood and by Orlov in England. Those were foundation stones. Yes, those translations have been improved and on the way we have seen archaic translations in a Latinate, Victorian style like those of Hapgood or even with 16th century spelling, we have seen those made into street English as well as into soulless, jarring academic English, all sorts, but today we have definitive translations, avoiding all those extremes. It is easy to criticize, but the fact is that without those tireless efforts of the past, however mistaken they sometimes were, we would not be where we are now.

Let us first of all thank our recent fathers and mothers, brothers and sisters in Christ who went before us, who built our Church, our parishes and our souls. Our Metropolia, in effect, the Church of the Old and the New Europe, would not exist without them. But let us also thank the saints of the first millennium. Through venerating them, we have earned their prayers and because of their prayers we are here today. We are built not on dead souls, but on spiritually alive souls, whether of the distant past or of the recent past. Always on spiritually alive souls: Remember that.

On the Past Divisions in the Russian Orthodox Emigration

Why did divisions take place in the Russian emigration: I mean, there were some everywhere who chose the Non-Patriarchal ROCOR, a few stayed under Moscow, others locally in North America set up the OCA and yet some others locally set up the Paris group. Four groups! And a second question: what do you think will happen to them in the future?

D.O., Kent

The Past

A correction: Three groups: the OCA, as it is now called, was built on Non-Russians, ex-Uniats from the Austro-Hungarian Empire, who had emigrated to the USA and Canada well before the Russian Revolution, and, to a lesser degree, on native Alaskans. True, precedents of the OCA were under the Russian Church (either Moscow or else ROCOR) for periods, but it was never part of the Russian emigration. The only émigrés who joined it, and that after the Second World War, were elitist aristocrats with the Paris superiority complex, for instance, Fr Alexander Schmemann, Fr John Meyendorff and Sophia Kulomzina.

As regards the three Russian groups, they represented earlier social divisions – notice ‘represented’ in the past tense, since there are now essentially only two groups or, arguably, only one. One is minute and, as it is outside the Russian Church, in effect schismatic (Patriarch Alexei II’s words), the other is the Russian Church. These divisions existed well before the Revolution, even in the nineteenth century. Thus, those few who remained loyal to Moscow inherited to some extent the old Statist mentality of the pre-Revolutionary period. Their leaders remained loyal to the State, whatever, though there were also many very sincere Orthodox patriots among clergy and people. This mentality was inherent in the infamous decree of 1927, signed under duress by Metr Sergius, commanding all Orthodox outside Russia, including Non-Russians, to swear loyalty to the Church-persecuting, atheist State! A situation, which the Patriarchate in Moscow is still paying for, trying to retrieve the trust that it lost then, and again later, by appointing morally corrupt or renovationist individuals to its episcopate.

ROCOR, on the other hand, inherited the mentality of the pre-Revolutionary monastic revival. This was led by the neo-Patristic (and therefore slandered) figure of Metr Antony of Kiev, but had both positive and negative aspects. The positive aspects included faithfulness to the Tradition (and not to corrupt customs), with its ascetic, canonical and liturgical disciplines, and the love of the saints. The negative aspects, mainly on the fringes, included conservatism (instead of the Tradition), narrow Russian nationalism (instead of the multinational, Imperial Tradition), dry and formalist, at times pharisaic, ritualism, narrow negativism stifling any initiative, an elitist lack of pastoral understanding of and compassion for married clergy, children, parish life and the people in general, eccentric right-wingery and a sectarian mentality. It was these aspects that led some extremist individuals in ROCOR to support Hitler, to persecute and put on trial the spiritually vibrant St John of Shanghai and, more recently, to break away from the Church altogether, forming strange and tiny right-wing sects with all the usual sectarian infighting.

The Paris group, always very small, represented the pro-Western aristocrats and elitist intellectuals. They were already disloyal and even treacherous to Christ, both Church and State, long before the Revolution, going back to the Decembrist traitors of 1825. Many of them actually plotted and prepared the February 1917 Revolution with British and other anti-Christian foreign encouragement. That overthrew the legitimate rule of the Anointed Tsar and Orthodox Christian Empire, which ironically resulted in the self-punishment of their exile, once the ruthless Bolsheviks soon took over from their incompetent misrule in October 1917. (A similar situation to that of the corrupt English-speaking oligarchs who misrule the Ukraine today). Most of these emigres, mostly from Saint Petersburg, speaking fluent French, sometimes better than Russian, naturally headed for Paris. They were the oligarchs of their day.

The Present

Naturally, after the dissolution of the Soviet State in 1991, the first two groups, Moscow and ROCOR, joined together, but only once they had overcome their mutual political prejudices, which took them sixteen years to do. It is difficult and probably unfair to apportion blame for this lack of haste – history will do that. Clearly, there could be no unity until Moscow had at least on paper condemned co-operation with the atheist State and ecumenism (defined as intercommunion, prayer with heretics etc, and not simply talking to heterodox and witnessing to them) and canonized the New Martyrs and Confessors. All that happened in 2000. Nine years lost, but that is how long it took to overcome on paper the Statist Soviet mentality that refused to criticize even Stalin. On the other hand, many in ROCOR must bear a share of responsibility for their lack of haste too.

A few elderly, KGB-appointed individuals in the old Soviet Union never overcame the Statist mentality. Such is the tragic case of the 87-year old dinosaur, Michael Denysenko, who now calls himself ‘Metr Philaret of Kiev’. A provincial Party hack from the Ukraine of the old days, and reputedly an atheist, he is certainly married with two children. Obsessively jealous that he was not chosen Patriarch after the death of Patriarch Pimen in 1990 and seeing the way the tide was turning, he overnight converted himself to Ukrainian nationalism. This he had previously strongly and mockingly condemned, but he changed his ways in order to further his career, thus, like any vulgar vagans, giving himself the right to dress up in a patriarch’s costume! He depends entirely on political support from US-backed, neo-Nazi nationalists. What happens to him when the provincialist regime in Kiev, put in place by the US colonial administration, inevitably collapses, is unknown, but he may be dead by then anyway.

For its part, ROCOR had to lose its fringe sectarians and pharisees who had been troubling Church life since the 1960s. In the 1990s they even dared to forge alliances with old calendarists and received various mainly sectarian individuals on ex-Soviet territory into the Church, though these were never accepted by the unconsulted clergy and people in ROCOR. These sectarian elements actually claimed that the martyric Church in Russia was without grace and made political co-operation with the atheist State, i.e. the simple human sins of weakness and cowardice, into a new heresy! But if sin is heresy, then we are all heretics, the apostles and saints included. Their longer-term knowledge of Church history was extraordinarily weak and their practice of Orthodoxy seemed mainly to be limited to formalities and ritual.

The worst example was perhaps the politicking of the defrocked bishop, Barnabas (Prokofiev), in the south of France, who was later rightly put on trial and sentenced by the French government for embezzlement. In this country I know three laypeople, then in ROCOR, who, though too young to remember much about him, shocked me in the 1990s by telling me that they thought that Hitler had been a good thing. All three were extremely ignorant and all three unsurprisingly left the Church in 2007, joining various extremist sects. The strange thing is that two of them are married to Anglicans, i. e. in their own abrasive language, married to heretics!

The Future

As regards the future of the fourth, in fact, Non-Russian, group, the OCA, who knows? It is certainly suffering from a severe identity crisis and undergoing great tensions, constantly changing metropolitans. Two questions can be asked about it: Will it be able to survive as one intact group or will it split into its artificially combined constituent fragments, with a large part returning to the Russian Church? And would that be a negative or a positive thing? These questions are not for us to answer; those who constitute the OCA will answer those questions themselves, voting with their feet. As they are outside the Russian Church, we are merely onlookers and can only observe events.

With the exception of some non-Saint Petersburgers, and despite repeated invitations, the tiny third group, centred in Paris, has no intention of returning to the Russian Church and Her ascetic, canonical and liturgical disciplines. It can therefore be termed ‘ex-Russian’. Such a state of politicized, adolescent rebellion does not bode well. Indeed, we can already see the ‘withered branch syndrome’, as this self-isolated group gets ever smaller, though with several dozen quite untrained clergy with tiny ‘parishes’ (often between five and ten!) who sometimes do the strangest things. It will inevitably die out, as it runs out of bishops and Church-educated people and veers towards full secularization by the local Western Establishments which for obvious reasons encourage it, losing the reason for its existence. But that is not a problem for the Russian Church, which it ignores.

This leaves us with the first two groups, now more or less united into one. Here also it is difficult to know what will happen. At present there is no case for an administrative merger of the two, despite them sometimes sharing the same territory. The Moscow group, which gets ever larger in Western Europe, is in drastic need of many more missionary-minded bishops and clergy and a less ‘Soviet’ mentality, adapted to local needs and languages. It also suffers from a lack of premises, the result of the chronic lack of vision and maladministration of the past. Often, but not always, it still appears to lack leadership, vision and dynamism, still dealing with the short-term situation on a day to day basis – a recipe for long-term disaster.

As for ROCOR, it urgently needs dynamic young bishops and priests. Some seem to forget that the canonical age for consecrating a bishop is 35: to have nearly all your bishops (and too many clergy) in their sixties and seventies is profoundly abnormal and makes it likely that any group will die out. Now is the time of the wake-up call for ROCOR, if it wishes to survive in some form or other in the longer term. The result of any lack of leadership and direction is always that you live in the past and do not look to the future. Any loss of dynamism has to be remedied now. However, it is not too late and everything is still possible. ROCOR still has huge potential: whether that will be squandered or not, we cannot say.

Patriarch and Pope to Meet in Cuba on 12 February

It has been announced today in the Third Rome and also in Old Rome that Patriarch Kyrill of the Russian Orthodox Church and the Roman Catholic Pope are to meet briefly at Havana Airport in Cuba on 12 February. This meeting will take place during the Patriarch’s long-awaited eleven-day pastoral visit to the Russian Orthodox Metropolia in Latin America, notably to Cuba, Brazil and Paraguay.

This high-level trip, involving visits to the political leaders of all three countries follows repeated invitations. The 15,000 strong Russian Orthodox flock in Cuba will especially greet our Patriarch, but the Patriarch will also recognize the important role played by Russian Orthodox in Paraguay before the Second World War and in Brazil over the last 100 years. However, beyond pastoral matters, this is also clearly a brilliant diplomatic move – for five reasons:

Firstly, it upstages and sidelines the absurd claims of the tiny Patriarchate of Constantinople to make out that it is somehow the ‘leader’ of the Orthodox world, whereas in reality it is fifty times smaller than the Russian Orthodox Church! It also ends the Phanariot myth that only it can represent the Orthodox Church at the Vatican, the real, de facto, leader of the Orthodox Church is Patriarch Kyrill. There will be anger at the Phanar, as it realizes that after nearly 100 years of trying to monopolize attention its diplomatic end has come.

Secondly, this is clearly a move aimed at further undermining the ridiculous pretensions of the sectarian Ukrainian Uniats, who have done so much and are still doing so much to encourage aggression and hatred towards Ukrainian Christians in the civil war that they have fostered in the Ukraine. They will be extremely worried that their official leader, the Pope of Old Rome, is in fact renouncing them and their psychotic Russophobia.

Thirdly, this meeting marks the enormous concern of the Russian Orthodox Church for Orthodox and other Christians in the Middle East and North Africa, who have been abandoned by the West, which has also abandoned the Papacy. Only the Russian Federation has substantially intervened in the war in Syria to bolster the majority there against the Western-trained, armed and financed terrorist movements intent on genocide, as has been made clear by Catholic leaders in the Middle East. Notably, during his visit, Patriarch Kyrill will lead the service at the Syrian Cathedral in San Paulo.

Fourthly, this meeting is taking place outside Europe in the course of a pastoral visit by the Russian Orthodox Patriarch to Latin America. This marks the internationalization of the Russian Orthodox world before the rest of the world. Having settled many of the outstanding problems of the Church inside the Russian Federation and brought numbers of bishops up to 361 and of clergy to 40,000 from the pitiful few 25 years ago, the Patriarch is now looking further afield outside Eastern Europe and the Federation. The second generation of renewal can begin. We can now expect that the Patriarch will make other high-profile visits to the more distant territories of the Russian Orthodox Church, including, God willing, to ourselves.

And finally, this meeting on the US doorstep, specifically in independent and sovereign Cuba, also marks the fact that the uncompromised Orthodox world does not recognize the globalist power grab of the Neocon Empire based in Washington. This move against the New world Order is an outstretched hand to the independent peoples of the world – the vast majority – in an unprecedented missionary endeavour. We cannot but welcome it.