Category Archives: Europe

The Struggle for Holy Orthodoxy: Secularism, Nationalism and Nominalism

Introduction

‘The struggle for Holy Orthodoxy’ was a phrase of the ever-memorable Metr Laurus. No doubt the many who knew this saintly hierarch much better than us could speak more about how he used it. The phrase, however, is very apt to describe those who seem to be crashing onto the rocks around the Church, without ever attaining Her. Today Holy Orthodoxy is threatened by two external threats, but above all by one internal threat. Only by struggling against all three of them can we win the struggle. What are these threats?

Secularism

The first threat is symbolised by the recent announcement that the Parliamentary Assembly of the Council of Europe, a pan-European group, has passed a resolution condemning circumci-sion of children as a violation of human rights. The resolution was passed a few days ago with 78 votes in favour to just 13 against. 15 abstained from the vote. This wave of anti-Semitism against all Semites, Jews as well as Arab Muslims, may seem to some Orthodox Christians not to be our concern. However, it is.

Now, as we have seen with the furore around the practice of homosexuality, all faith is under threat from Western secularism, which is being spearheaded by the EU. This ‘secularism’, in fact just another name for atheism, threatens the catholicity, integrity and freedom of the Orthodox Church. Today it is against Jew and Muslim, tomorrow it will be the banning of Orthodox baptism, which will mean that the prophecy of St Seraphim of Vyritsa (+ 1949), that Europeans will be forced to go to Russia for baptism, will come true.

Without the sense of catholicity, integrity and freedom the Local Orthodox Churches are threatened by the development of personality cults, which we saw developing when the Russian Church was not free under the Soviet yoke; then those who did not want the Russian Church to be reduced to a personality cult, left for freedom. But when the personality in question died, those who had created the cult also left, for their only attachment to the Church had been the dead personality whom they had culted.

Without the sense of catholicity, integrity and freedom, the Orthodox Churches are also threatened by homosexualisation, the result of the lack of monastic life. We saw this with the notorious Archbishop German Aav in Finland in the 1920s and the ensuing ‘Finlandisation’ of many parishes there, which have still not recovered. We have seen similar problems in the recent past in the USA and today the horrible problems created by homosexual plotters in the Church of the Czech Lands and Slovakia, who slandered and ejected their Metropolitan.

Nationalism

Nationalism anywhere is a spiritual danger. Nationalism in the Church leads to the ethnic religion of the narrow and self-centred cultural ghetto, the petty religion of the pharisee and the sectarian. It belongs to a primitive world of isolation, for it says that one’s tribal group is above Christ. Soviet nationalism, still infecting Russia, is a good example of this. However, this is also a generational phenomenon which does not last, because it is incapable of bearing fruit in the next generation, which rejects it, unable to bear its constricting narrowness.

We well remember at the end of the 1970s studying at St Serge in Paris and the views of the late rector, Protopresbyter Alexei Knyazev, on the Patriarchate of Constantinople, the very Patriarchate to which he belonged. Having suffered in the 1960s from that Patriarchate’s three-year long abandonment of his diocese, he had been to the Phanar and asked for proof that the Patriarch there really did have universal authority among the Local Orthodox Churches as he claimed and was not simply, as he put it, ‘a petty Balkan bishop’.

He did not receive any proof and so in the 1970s tried to bring his jurisdiction back to the Russian Orthodox Church. Today’s paranoid misreport in the ‘EU Greek Reporter’ (http://eu.greekreporter.com/2013/10/21/conflicts-in-the-orthodox-ecumenical-council/) says indeed that the Patriarchate of Constantinople missed its unitive vocation during the Cold War through its nationalism. The article confirms that petty nationalistic jealousy on the part of the US-run Greek Patriarchate is delaying the convening of an Inter-Orthodox Conference.

The political jealousy of the Phanar with regard to Russian Orthodox Ukraine, which it recently tried to take over with US and EU backing, with regard to Russian Orthodox missionary work carried out for well over a century in Japan, China and the USA (as also in Poland and Czechoslovakia) and with regard to Russia’s present vital role in the Middle East in supporting the now Arab-run Patriarchate of Antioch against American interventionism, is not conducive to inter-Orthodox co-operation.

Nominalism

Despite the external irritants of Secularism and petty Nationalism – and not only Greek – the real enemy of the Church is internal. It is called Nominalism. This is the spirit that decides that membership of the Church is defined as three visits to church per lifetime, for baptism, marriage and funeral. This is the spirit that decides that membership of the Church is defined as a fifteen-minute visit on Easter Night. This is the spirit that decides that membership of the Church is defined as a thirty-minute visit once a month to ‘listen to the choir’.

This is the spirit that decides that membership of the Church is defined as belonging to the 80% who sometimes attend but do not contribute, and not the 20% who take an active part in Church life and without whom the Church would not exist. This is also the spirit that decides that membership of the Church is defined as living the consumerist lifestyle of this world; the Church is a supermarket, from which the consumer is free to choose whatever they like, that is, only ‘the nice, comfortable parts’.

Such a consumerist distortion of Church life in particular affects the demographics of any country that has fallen to nominalism, including once Orthodox countries. There, a large family is considered to be a burden, even a curse, by the consumerist. They say: How can you ‘enjoy’ life when you have a large family? Thus the world has fallen to the greatest holocaust in human history, greater than that of Hitler, Stalin and Mao; this is the holocaust of abortion, the greatest genocide and suicide in history.

All the once Orthodox countries have been infected by this holocaust. Thus, Russia cannot populate its expanses; China will do it instead. It has been calculated that if the atheist Revolution had never taken place, Russia would today have a population of over 600 million. How then can it be that in such a country the prophecies of rebirth will come right? Those who ask this question forget that prophecies are always conditional on repentance. Even so, it is true that Russia may not have quantity, but it may at least have quality.

Conclusion

Today Europe has finished its history. By its own choice it has nothing more to say; so it is no longer a civilisational choice. As for the USA, it has, like its films, only technology, the ‘shock and awe’ of special effects. As for other lands, they have people and productivity, but their cultures, Muslim, Hindu, Buddhist, Shinto, Animist, have lost the original impetus that came from faith and have only nationalism or violence. Only the multinational Church of Rus still bears a creative civilisation. The world will choose that – or die.

On Recovering the Lost Provinces of Western Europe

In the fifth century the westernmost provinces of Europe were lost by the Christian Empire to barbarian Germanic invaders. However, in the sixth century St Justinian the Great was Emperor in the Christian capital in New Rome from 527 to 565. The last Roman Emperor to speak Latin as a first language, Justinian sought ‘renovatio imperii’ or the restoration of the Empire by recovering the lost western provinces. This ambition was expressed by reconquering the Vandal Kingdom in North Africa as well as the Ostrogothic Kingdom, and restoring Dalmatia, Sicily, Italy and Rome to the Empire after more than half a century of barbarian control. His forces then reclaimed most of southern Iberia, establishing the province of Spania. Unfortunately, this recovery was to be all too short-lived

At the end of the sixth century, seeing that physical recovery was impossible, in Old Rome, itself provincialised, Pope Gregory the Great set about the spiritual recovery of the provinces, starting with Britain. This recovery succeeded and spread, but was fragile. Already towards the end of the eighth century the Germanic leader Charlemagne had changed the Creed and fallen into iconoclasm. Although he soon died, in the mid-eleventh century the Germanic iconoclasts not only returned to power, but took over the Roman see, creating the definitive Schism of 1054. No help could come from those who had remained faithful in New Rome, so oppressed were they, and indeed in 1204 the Christian capital was sacked by the barbarians, finally falling in 1453, its leaders having compromised themselves with the barbarians.

At this, the task of the spiritual recovery of the lost Western provinces fell to small and oppressed Russia as the only free country in the still Christian world. It, however, was faced with the hostility of the rulers of Western Europe and it was not until the nineteenth century that Russia was able to begin to preach the Christian Faith to the captive peoples of the Western provinces. However, the leaders of Western Europe became even more aggressive and invaded Russia in 1812, 1854 and again in 1914. This last invasion led to the fall of Christianity there in 1917, which came about through the treachery of the westernised upper classes, who betrayed their own ruler. In 1941 Western countries again invaded now fallen Russia, but with the sobering result that it began a fifty-year process of return to Christianity.

It is since 1991 then that Russia has been undergoing a long period of regeneration, painfully striving to re-establish at least something of Christianity. Although this process is far from complete, it provides hope that the spiritually sensitive in the lost Western provinces can return to the Church of Christ, especially if Russia is regenerated in full. This return can neither be on the basis of an uninteresting nationalistic form of Russian Christianity, nor on the basis of a minimal and opportunistically compromised form of Russian Christianity, as among some in North America, Paris, Finland and Estonia. It can only be on the basis of the maximal Christianity, the fullness of Orthodoxy. In this way, the lost provinces of Western Europe, including our own East of England province, can reintegrate the Church of God.

Regeneration or Degeneration

Spiritual nihilism is a major threat to European civilisation…yet not all values can ever be destroyed among mankind. There are still those who care who will kindle the flame and pass it from hand to hand until the country is flooded by a new wave of regeneration.

New Martyr Alexander of Munich (+ 1943)

Russia

The greatest geopolitical and human catastrophe and the cause of the worst genocide in the last century was undoubtedly the Russian Revolution. It led to the satanically-inspired murder of all that was best in the near-millennial Christian culture of Rus, East Slavdom; this was indeed ‘spiritual nihilism’. For without the Revolution there would have been a Russian victory in 1917 and Russian troops would have freed Prussianised Germany and the peoples of Austria-Hungary from the tyranny of their emperors and upper classes. There would have been no fateful Versailles Treaty and no unjust mistreatment of the German and Austrian peoples, no Lenin and no Stalin in the former Russian Empire, no Hitler and no Second World War. True, there would have been the terrible losses of a three-year First World War, but they could at least have been repented for by the instigators of that war throughout the 1920s. Instead, they were never repented for and so were never made up for.

The atheist Soviet Union was an interruption of all East Slav history, a break with the destiny of Rus. Although the Soviet Union is no more, its utterly mismanaged collapse was yet another disaster and so the paths of Russian destiny have still not been resumed in full, far from it, and the effects of discontinuity are still present. They can for example be seen in the self-defensive and ignorant Soviet nationalism of the brainwashed elderly, which admires the genocidal war-leader Stalin. But this is a generational phenomenon that is dying out, just as the admiration of brainwashed, elderly Britons for their compromised war-leader Churchill is also dying out. However, the break with the destiny of Rus can also be seen in the fact that the remains of Lenin have still not been disposed of, in atheist place-names that still abound everywhere, in still existing admiration for all those who so shamelessly co-operated with Stalin, not to mention in the luxurious wastefulness of today’s Russian elite.

In criticising the wastefulness of that elite, we should not forget that there were also abuses before the Revolution. Oligarch is only a new name for aristocrat. That Revolution was caused by the self-serving, decadent and corrupted upper class. On the other hand, we should not think that all was corrupted before the Revolution – the problem was in the wealthy, westernised classes. If all had been corrupted, then from what trees could the spiritual blossom of the New Martyrs have come? The modernist Russophobes who think that all was corrupted before the Revolution are those who do not venerate the New Martyrs, who ‘have no space for their icons’, as in the former Sourozh Diocese. And if all had been corrupted, where also could the best of the culture of émigré Russia have come from? From where could the heartfelt music of a Rakhmaninov, the lament of the emigration for what was and what might have been, the endless melody of nostalgia for a vanished civilisation, have come?

What is the situation today? President Putin has been admired by some for his foreign policies. That admiration may perhaps be justified. But his internal policies seem to be little more than empty words, promises without substance – as we can see from the present Muslim immigrant troubles in Moscow. There still hang over Russia the old and huge problems of ABC, alcoholism, abortion and corruption, the first two vestiges from the atheist period, the last mostly from the abysmal decadence of the Capitalist Yeltsin period. All these problems lie behind the unresolved and severe demographic crisis. However, critics of contemporary Russia, and we have no illusions that there is much to criticise there, for we have seen it ourselves, tend to forget that what survives in Russia today survives miraculously, after the worst persecution of Christ known to history. All of us who seek a Tsar restored must show patience, recognising that the processes of repentance and regeneration are painfully gradual.

Europe

Once Europe was strong, but today it is degenerating, which in many respects makes it even more fragile than regenerating Russia. Through the European Union Europe is entering a period which resembles in its tyranny the old Soviet Union. Europe’s future survival as a living, and not as a dead, culture is dependent on its willingness to overcome the cumulative degeneration of its spiritual nihilism. This is exactly what the still fragile process of spiritual regeneration in Russia has come from – the willingness of at least some there to overcome the spiritual nihilism of the past. And this is what Europe must learn from Russia – if it wants to survive. Europe is a poem – in its little, hidden, underground parts dating from before the Schism, in the beauty of its nature and culture, from the mountains of Norway to the fado songs of Portugal, from the shores of the Hebrides to the forests of the Tyrol, from the palaces of Paris to the fountains of Rome. But now the very existence of that poem is at risk.

This is because Europe is also a gigantic museum of the effects of the Schism. Having forsaken the Church, it declined into Catholicism and from there descended to Protestantism and so to atheist Secularism. Europe is littered with the remarkable monuments of its millennial Schism, its cathedrals and its churches, its castles and its fortifications, its museums and its galleries, its statues and its adornments. All this it can and should keep, as witnesses to its past culture, both good and bad. But Europe’s cultural evolution has come to a dead end because its spiritual evolution has reached a dead end, the end of the process of its Schism, which has descended during a millennium from total faithfulness to total faithlessness. So now Europe is at a turning-point and faces a choice between total self-destruction and the renunciation of its atheist Secularism and the millennial process behind it and so the return to the fullness of its founding Orthodoxy of a thousand years ago.

Nowhere today can the threat of atheist Secularist Europe be seen in more black and white terms than in the Ukraine. For, bribed by the EU, the Ukrainian puppet elite is now turning its back on 1025 years of East Slav history and its choice of civilisation – the choice for Christ – made in 988, and is instead choosing Eurosodom. For what was a vulgar commercial union forty and more years ago, at first tyrannically removing the freedom for Europeans to be themselves, is now altogether destroying fundamental Christian morality. The EU tyranny has never had any respect for local culture, as we know from the recent past of Western Europe, and as can be seen in its present manipulation of the Ukrainian media, similar to its past manipulation of the media of one victim country after another. The Ukraine and its Church also are heading for ‘Europeanisation’, ‘Hellenisation’, the same illusions as in bankrupt Greece, the Baltic States, Hungary, Cyprus, Bulgaria and Romania.

In the Ukraine, we see face to face the stark choice: Christ or Eurosodom. No group there faces a greater inner contradiction than the Uniats, with their hideous new Cathedral in Kiev. On the one hand, they claim to belong to Christ, but on the other hand, they support Eurosodom. If Stalin had left to Poland the largely Uniat, far-west Polonised provinces, the only ones which are truly ‘Ukrainian’, that is borderlands, none of this would have happened. If the European Union does invade the Ukraine, then the vast majority of the Ukraine may well join a regenerating Russian Federation, welcoming it as liberation. Then too, in the far south-west, faithful Carpatho-Russia, ‘Transcarpathia’, will at last be established as an Autonomous Republic of the Federation, righting Stalin’s historic injustice against it. The Ukraine may soon face a choice: Spiritual Regeneration with the Russian Federation or Spiritual Degeneration with the European Union. Whither goest thou, Ukraine?

Our Mission

It was under the Carolingian regime at the end of the eighth century that Western Europe first began the long process of abandoning the Incarnation, that is, of abandoning Sacral Orthodox Christian Civilisation. In its place it would put the disincarnate dualism of iconoclastic clericalism on the one hand and the secularised State and society on the other hand. For by clericalising the Church, making it into less than the Church under the illusion of making it into more than the Church, a Super-Church, the State and the rest of society were gradually desacralised. The illusion of spiritualising the Church by imposing celibacy on the clergy meant disincarnating the Church from society, thus creating secularism.

As we have said, the first movement to desacralisation can be seen under the Carolingians. This took place through their rejection of the Holy Spirit’s incarnational role in sacralising the material world, that is, through the Carolingian Trinitarian filioque heresy and its resulting iconoclasm. Fortunately the Carolingian Empire collapsed and the part of Western Europe subject to it remained in communion with the Church for another quarter of a millennium. Unfortunately, the Carolingian project was revived by Carolingian-descended, Germanic popes in the middle of the eleventh century and its next stage appeared as papism. And since then the desacralising apostasy has continued inexorably.

As a result, after a thousand years of the degenerative process have gone by, Western Europe has today become, on the one hand, a fascinating complex of tourist-filled, medieval cathedrals and menacing castles, of museums and monuments, where life is observed, but not lived, and, on the other hand, a disfiguring complex of consumerist, financial depravity and amoral technology, of Sodom and Gomorrah. It has been our duty and calling to encourage the reintegration of the last surviving fragments and vestiges of Orthodox Christianity in Western culture back into Orthodox Civilisation, as it has itself managed to survive in its homelands outside apostatic Western Europe.

This has above all involved the then crucified and now risen Centre of the Orthodox Church and Civilisation, Russia, where the Centre is slowly awakening and being restored, as it strives to throw off the old cultural reflexes of the Soviet period. In piercing the veil of Western history and explaining it, in scattering the confusing, in looking beyond and so looking forward to Orthodoxy, which means being radical, we have been hampered. We have been hampered by the political compromises of that part of the Church that was under Soviet Communism. And we have been hampered by the political compromises of that part of the Church that was and increasingly is under US/EU colonial administration.

We have also been hampered by individuals who have compromised themselves with extremisms and deviations of the left side and of the right side, which they have adopted from weakness, in preference to the purity of Holy Orthodoxy. The Church is above left and right, above margins and fringes, above both personal and nationalistic compromises. The Church is the Tradition of the Holy Spirit, transcendent yet immanent, beyond history, yet in history, beyond weak humanity, yet incarnate in weak humanity. As the world globalises and moves ever closer to its self-created Armageddon with ever new developments, the Church responds to them and gives the world here and now the choice and chance of Her eternal perspective.

Praying for the Resurrection of Europe

Already in the nineteenth century prophetic Russian writers and thinkers like Khomyakov and Dostoyevsky described Europe as a cemetery, its gardens well-kept, its lawns manicured, its trees pruned, its cleaned tombs and monuments of great artistic beauty, but still a cemetery, where lie the dead of past history. A cemetery, in Latin languages, cimetière, cimitero, cementerio, (from the Greek for ‘to sleep’), in German Friedhof, in Dutch Begraafplaats, in Swedish Kyrkogard, is, literally, a place of sleep, rest and burial, a churchyard. This is the place where are buried dear ancestors, friends and family, whom we visit and pray for. For the only life in a cemetery is that which we bring there.

A cemetery is the image which conveyed the fact that European culture was already in the nineteenth century dying out because it was rejecting the roots of its culture, and cultural roots are always spiritual. In other words, by rejecting the founding spirituality of its civilisation, Orthodox Christianity, whether actively by fighting against it or passively by not resisting its loss, Europe reduces itself to a land of historic monuments and museums, remarkable, outstanding, but not living. Europe, the historically admirable, far Western corner of Eurasia, is to be visited by becameraed tourists and even pilgrims for its past, but it is incapable of generating new culture in the present and future for lack of spiritual roots.

As the decades have passed, we have found the above prophetic image growing ever truer. The culture of death and the death of culture, whether through wars and concentration camps, whether through abortion and euthanasia, have taken over a secularised but also increasingly Islamised, thus polarised Europe, which is intent on its spiritual and so physical suicide. Our Orthodox churches in Europe are ever more like oases amid the contemporary Western culture of death. They are like cemetery chapels, where, as we pray for the resurrection of Europe’s Orthodox past, we bring the only spiritual life. Today, Europe seems no longer to have any self-belief, any fire in its soul – only ashes where once a fire so keenly burned.

Europe had from the outset the choice between Christ and death. At first Europe chose Christ and many centuries ago before the Great Misfortune, the best of Europe in its hermits prayed to Christ, whether from their lonely rock fastnesses in the wild North Atlantic, from Mediterranean islands or Alpen pastures, or from many other lonely places in Europe. But then Europe replaced the Risen One with a single mortal man, a new Ceasar (‘we have no king but Caesar’, they said), and then replaced Him with all mortal men, thus choosing death over life. Thus, the God of Europe was killed and put to sleep in the great European cemetery. Without God, Europe no longer believes in itself and so is intent on self-abolition

After Europe had killed God, it created a vacuum of faith. And where there is a vacuum, the demons rush in, and so, having pronounced its God dead, Europe then began to kill His creation, man, in the tens of millions. But we do not despair, for one day the hermits will return to the North Atlantic, to the Hebrides, to the whole Kingdom of the Isles, and all over Europe, and they will pray again to Christ for resurrection, just as the hermits of Russia in their forest monasteries and caves pray for resurrection. But this will happen only when the Orthodox Christian Empire is restored. For the restoration of the Christian Emperor in Russia will be the restoration of the Christian Empire, even to the uttermost ends of Europe.

Lourdes and Fatima: True or False?

And there appeared a great wonder in heaven; a woman clothed with the sun…

Rev. 12, 1

We will not dispute the miraculous character of the original appearance of the Mother of God (in Fatima), as we will not cast suspicion on the authenticity of some similar if less striking appearances…

Archimandrite Konstantin Zaytsev (1)

Introduction

Visions of the Mother of God granted to individuals are characteristic of recent, especially eighteenth-, nineteenth- and twentieth-century, Roman Catholic piety. Some of these visions can be doubted as spiritual delusion, hallucinations, and others as money-making frauds. Thus, the controversial ‘apparition’ in Knock in 1879 in Ireland seems strange, and the more recent and highly profitable ‘apparitions’ in Medjugorje since 1981 in ex-Yugoslavia are dismissed by the local Roman Catholic authorities as fraudulent. However, to dismiss all such visions seems not only uncharitable in relation to genuinely-felt piety, but also simply wrong.

The fact is that genuine heavenly visions do commonly take place outside the Church to Non-Orthodox. We know this, for example, from the vision of the Jewish rabbi Saul (later the Apostle Paul) on the road to Damascus (Acts 9). Some 900 years later, the pagan envoys of Vladimir of Kiev had a vision of heaven on earth in New Rome. Some 900 years after this we read how the future preaching of St Innocent of Alaska had been foretold to local pagan Alaskans through a vision of the Archangel Michael. How was all this possible? Because though outside the Church, all these people were touched by grace, for ‘the Spirit bloweth where it listeth’ (Jn 3, 8). The Church has all the generosity of the Sun, giving out rays of light and warmth to the outside world.

Lourdes

As regards appearances of the Mother of God inside the Church, the Russian Church calendar commemorates over 600 of her wonderworking icons, many of which first appeared to individuals in visions. As for the Roman Catholic world, there are the famous visions of the Mother of God to a peasant girl in Lourdes in south-western France in 1858. As we have written elsewhere over the decades, there are four reasons why these visions may have been real. Firstly, they happened to an innocent and pious peasant girl, Bernadette Soubirous (1844-1879), who had no clerical axe to grind. Secondly, when Bernadette was asked about the exact outward appearance of the Mother of God and was shown a catalogue of images, she innocently but truthfully at once chose not the resemblance of a Roman Catholic statue, but that of an Orthodox icon.

Thirdly, there are the well-documented and numerous miraculous healings in Lourdes, which cannot be explained by modern medicine. Finally, and most importantly of all, as the French-based Patriarchal Russian Orthodox religious writer, A. Merzlyukin described in 1960 (2), at a time when the Vatican machine was intent on finding support for its unOrthodox dogma of the Immaculate Conception of 1854, the message received by Bernadette was fully Orthodox. The words she allegedly heard from the mouth of the Mother of God were, ‘I am the Immaculate Conception’, not, ‘I was born by an immaculate conception’. This plainly contradicted the novel and recent Vatican dogma. It is precisely the Conception of Christ by the Mother of God which is ‘Immaculate’, that is, Most Pure, which is why we call her ‘Most Pure’. This is the age-old belief of the Church – not a nineteenth-century invention.

Orthodoxy has nothing to do with the unfortunate exploitation of this statement by the Vatican to support its novel dogma. By this, I refer to the authorities’ deliberate deformation of the message of Lourdes to make out that it was the conception of the Virgin Herself that was ‘Immaculate’. This myth-making has taken place to such an extent that many simple Roman Catholics today actually believe that the Virgin was conceived not by Sts Joachim and Anna, as Orthodox are reminded at every great dismissal, but in the same way as Christ – through the Holy Spirit and a virgin-mother.

This popular belief is not the official belief of Roman Catholicism. This is that the Virgin was conceived by human agency but with a special dispensation, relieving her of what it calls ‘original sin’. All of this is connected with ‘Augustinian’ doctrines, developed by medieval Scholasticism out of philosophical speculations in the writings of Blessed Augustine. These doctrines, ‘Augustinianism’, suggest predestination, a God Who does not love mankind, and are thus alien to the Orthodox Church and Her theology that loves mankind.

Fatima

Another example of deformation of visions comes in the case of Fatima. Here, unlike some, we believe that these original visions may also have been genuine (3). We first heard of Fatima in 1976, strangely enough from a Russian samizdat source, received by us from the late Archpriest Lev Lebedev from Kursk (4). The Catacomb belief expressed in this source was clearly that Fatima was authentic. We also tend to believe in the Fatima visions, for the seven following reasons:

1. They were granted to innocent and pious peasant children. The eldest of these, Lucia, whose name means ‘light’, is said to have spoken to the Mother of God and received messages from her. These small, illiterate children had no axe to grind, unlike the institutionalised Vatican machine. Indeed, most Portuguese clergy of the period of the visions did not believe in their authenticity and were even hostile to Lucia.

2. The visions concerned future events in Russia – a Non-Catholic country of which the Portuguese children had never heard. Again there was no axe to grind here, all the more so as it was precisely the Western world which had organised, financed and greeted the pro-Western Russian Revolution of early 1917. We must remember that all the events at the other end of Europe in distant Fatima took place months before the atheist Bolsheviks usurped power in their turn. This was long before Russophobic right-wing groups were able to take over Fatima for militant Roman Catholic and anti-Communist Cold War purposes, creating, for example, ‘the Blue Army’.

3. The events of Fatima all happened after the Russian Revolution, during the months of anarchic misrule of the pro-Western Provisional Government, in other words, neither in 1916, nor in 1918, nor in some other year, but in mid-1917. This was at the most fateful turning point in Russian history. This was just before Russian forces would most probably have been victorious in the War, freeing Vienna and Berlin and the peoples oppressed by them, and before atheist Communist persecution began.

We recall that the Mother of God had already intervened in Russian history at this time through her Reigning Icon, the appearance of which took place immediately after the so-called abdication of the future Tsar-Martyr on 15 March 1917 according to the secular calendar. (We write ‘so-called abdication’ since the documents involved have now all been shown by the Russian historian Piotr Multatuli to have been forged; the Tsar never abdicated).

4. The visions all took place on dates significant in the Orthodox calendar – then universally adhered to. This is quite overlooked by Roman Catholic authors. Thus:
The first vision was on 13 May. In the Orthodox calendar in 1917 this was the Sunday of the Samaritan Woman. This was surely a clear call to the West to repent of the Revolution that it had carried out in Russia, which would lead to the bloodiest persecution of the Church ever seen in human history. In simple terms, this vision was a call to the spiritual Samaritans to repent for their crime against the Second Jerusalem of Moscow.

The second vision was on 13 June, the eve of the feast of St Justin the Philosopher of Rome, who came from Palestine to preach the Orthodox Christian way of life, the only true Philosophy, to the Rome.

The third vision was on 13 July, the Feast of the Twelve Apostles, who had converted the then known world to Orthodoxy. This is symbolic of the universal significance of Fatima.

The fourth vision was on Sunday 19 August (not on 13 August, since the three children were then being held prisoner and threatened by a prominent local freemason who had political power). 19 August is of course the Feast of the Transfiguration, the Transfiguration to which the Mother of God was calling the Western world, which was then embroiled in the slaughter of its own youth and the youth of countries of Eastern Europe, of Russia and of distant colonies.

The fifth vision was on 13 September, the eve of the Orthodox New Year. Surely the Mother of God was calling the Western Powers to a new beginning, a new year of peace.

The sixth and so far final vision was on 13 October, the eve of the Feast of the Protecting Veil of the Mother of God. In this vision, Lucia was told that ‘the war is going to end and the troops will come home soon’. This was indeed the case since, as a result of elections held the very next day, on 14 October, the Feast of the Protecting Veil, the 40,000 Portuguese troops who had first entered into action in France on precisely 13 May 1917, the date of the first vision, were brought home to Portugal early, in April 1918.

5. The essence of the words of the Mother of God was each time a call to prayer and repentance. These were the very words which Western Europe needed at a time when it was engaged in a suicidal war, which because of modern technology was by far the bloodiest in the history of mankind. The fact that the visions occurred in Portugal, rather than in a country that had originally or directly been involved in the War, showed neutrality. Indeed, the socialistic Portuguese government did not exploit the visions for propaganda purposes, as governments with large Roman Catholic populations, like France, Germany, Austro-Hungary and Italy, would certainly have done.

6. The events at Fatima, always coming down from the sky from east to west, always included several inexplicable atmospheric phenomena which were witnessed by many. These phenomena were witnessed by dozens, then thousands, and on 13 October, by tens of thousands of people, among them atheists and freemasons. This last vision, already foretold by the Mother of God on 19 August and 13 September, included the famous ‘dance of the sun’, witnessed by some 70,000 people. It is very difficult to reject the fact of this event, explaining it away in a facile manner as a ‘mass hallucination’, as atheists (and two Orthodox converts) have unconvincingly tried to do. Here is a key difference with other visions – at Fatima they were accompanied by inexplicable phenomena witnessed by crowds.

7. The message of the Mother of God was couched in a way that small Roman Catholic children could understand, but which is not necessarily in contradiction with Orthodox teaching. This especially concerns the details of the vision of 13 July.

For instance, the Mother of God did not mention souls in Purgatory on 13 July – that version of the message was based on a clear mistranslation, which was later corrected. As regards the mention of Purgatory in the part of the vision on 13 May regarding the soul of a peasant girl called Amelia, we would suggest that this is only a reflection of Lucia’s Roman Catholic conditioning. The Mother of God may well have said that the girl needed prayers, but this would have been interpreted by the child Lucia as meaning that her soul was in Purgatory.

On 13 July, the Mother of God foretold chastisement, ‘by means of war, famine and persecutions against the Church and the Holy Father’. There is no reason why this should be taken to refer to a pope of Rome; it surely refers to St Tikhon of Moscow, the Holy Father installed as Patriarch in November 1917. He reposed in 1925 after the terrible civil war, probably martyred by poisoning, after which there was artificial famine in the Soviet Union and the terrible persecutions of the 1930s. Roman Catholicism was not persecuted at this time – the Spanish Civil War came later. Rather it was Roman Catholicism that from the 1920s on persecuted, whether in Ireland and especially on territory occupied by Poland, or later in Nazi Slovakia and Vichy France.

Similarly, the prophecy on 13 July that a worse war would break out under Pope Pius XI (1922 – February 1939) after the appearance of ‘an unknown light’ in the sky, surely cannot refer to the Second World War, which began in September 1939 for most European countries. Nor need it refer to the aurora borealis of January 1938. The aurora (northern lights) occurs every eleven years and it was after the appearance in 1927 that the atheist war against Orthodoxy in Russia that worsened considerably.

In the vision of June 1917, the Mother of God referred to ‘My Most Pure Heart’ which, seen ‘surrounded by thorns’, ‘will be your refuge’. In the vision of July 1917, the Mother of God spoke of ‘sins against the Most Pure Heart of Mary’, she said that ‘to save sinners’ God wanted ‘to establish devotion to my Most Pure Heart’, she demanded ‘the consecration of Russia to my Most Pure Heart’ and she said that ‘in the end’ her Most Pure Heart would ‘triumph’.

These references to the heart, typical of rather sentimental ‘Sacred Heart’ Roman Catholic pietism, are alien to Orthodox teaching. Some Orthodox therefore dismiss the vision out of hand. However, the Mother of God was speaking to Roman Catholic children, to whom such language was familiar. From an Orthodox viewpoint, could such phrases mean something? Is there an Orthodox interpretation of such references to her heart?

Since the Church is the Body of Christ, why can we not take the Roman Catholic expression ‘the Sacred Heart of Jesus’ and translate it into Orthodox terminology as meaning ‘the essence of the Orthodox Church’? Similarly, since the Mother of God is the Mother of the Church, why can we not take the Fatima expression ‘the Most Pure Heart of Mary’ to mean ‘the essential teachings of the Church’, i.e. the purity of Holy Orthodoxy? What else would be in the heart of the Mother of God, if not the purity of Holy Orthodoxy? Surely, after all, Holy Orthodoxy is our ‘refuge’, the establishment of devotion to Holy Orthodoxy will ‘save sinners’, Russia must be ‘consecrated to’ Holy Orthodoxy and ‘in the end’ Holy Orthodoxy will ‘triumph’? Is this not what we all believe?

It was precisely sins against the Orthodox Church and Holy Orthodoxy that had been caused by anti-Orthodox Western attitudes towards them, most clearly at the Russian Revolution. This event was greeted with enthusiasm by the Papacy. It would then co-operate with atheist Bolshevism throughout the 1920s under the Roman Catholic ‘missionary’ D’Herbigny in a futile and treacherous attempt to convert Russia to Roman Catholicism. And all this during the vicious persecution of the indigenous Church, whose lot the Vatican did nothing to ease.

These anti-Orthodox attitudes had been present in Western Europe ever since the time of the judaising iconoclasm and anti-Trinitarian heresy of the mass murderer Charlemagne (768-814 – called ‘Blessed Charlemagne’ by the Vatican). This was the very set of attitudes which dissented from and then took over the Church in Western Europe. By a process of despiritualisation, they evolved into Roman Catholicism in the eleventh century, into Protestantism in the sixteenth century and finally into modern secularism.

This latter is based on essentially atheistic nineteenth and twentieth century ideologies, of Marx, Darwin, Nietzsche, Freud etc. These thinkers did not in fact write about mankind, but only about their own spiritual emptiness, that is, their loss of faith and non-belief in the existence of the human soul, thus reducing human beings to animals. In this way, their ideologies dehumanised human beings through ‘class warfare’, ‘the survival of the fittest’ and ‘eugenics’ into ‘intelligent animals’, ‘naked apes’, in fact, pieces of meat. In turn, these resulted in World Wars – surplus men reduced to cannon fodder, in the abortion holocaust –surplus babies reduced to incinerator fodder, and in modern global consumerism – surplus human-beings worldwide reduced to debt fodder.

On 13 July and other occasions, the Mother of God referred to the rosary, as well as peace and the end of the war through prayer. The rosary is a vestige of Orthodox prayer-knots or beads, inherited by Roman Catholicism from the Orthodox West of the first millennium. Although the details of the contemporary Roman Catholic practice of the rosary are at variance with Orthodox practice, there is nothing unOrthodox about the use of prayer-beads in itself. Sincere prayer is always answered.

On 13 July the Mother of God said that the errors of Russia would spread worldwide, if the Western world did not listen to her. The errors of Russia were to adopt Western materialism (at the time of Fatima not in its Communist form, but in its bourgeois Capitalist form). It is indeed precisely this materialism, exported to Russia in 1917, that was since spread worldwide throughout the twentieth century, not so much in its inefficient and failed Communist form, but in its highly efficient Capitalist form.

On 13 July the Mother of God said that ‘the Holy Father will consecrate Russia to me and it will be converted’ and then will follow ‘a time of peace’. Is this not exactly what happened in 2000 when the Russian Patriarch at last confirmed the glorification of the New Martyrs and Confessors of the Russian Lands and since when conversion has been hastened?

Thus, we can see from the above interpretations of the visions of Fatima that there is nothing in contradiction with Orthodox teaching in them. In this light, these visions can be seen in an Orthodox spirit. The simple people of Western Europe are not to be blamed for the heresy of Roman Catholicism. A fish rots from the head, not from the tail. A heretic is by definition one who is consciously opposed to the Church. Portuguese peasant children one hundred years ago who knew nothing of Orthodoxy cannot be accused of being heretics. Only those who consciously reject Orthodoxy and teach heresy can be accused of heresy. This is clearly visible in pastoral practice today, where Non-Orthodox come to the Church for the first time, discover Orthodoxy, and say, ‘This is what I have always believed’, never having accepted the teachings their formal denomination.

Neither is there anything in the ‘third secret of Fatima’, revealed to Lucia in July 1917 and allegedly made public by the Vatican in June 2000, which contradicts Orthodoxy (5). Although it is possible that full details of the third secret have not been revealed, for lack of proof we must leave this possibility to conspiracy theorists. Nevertheless, it is remarkable that in the first appearance on 13 May, the Mother of God said that she would appear six times and then, ‘after six times, I will come back here a seventh time’. Is it possible that the Mother of God will again appear in Fatima, for a seventh time, and that another revelation will take place concerning the West’s present and future relation to Russia and Russian Orthodoxy?

Conclusion

Between 1992 and 1997 I was parish priest of the first Russian Orthodox parish in Portugal which we founded in February 1992. We dedicated it to the Protecting Veil of the Mother of God, whose feast falls on 14 October in the secular reckoning, the day after the last and sixth appearance at Fatima, the dance of the sun, exactly 75 years before. At that time it was suggested that I celebrate a liturgy in the Uniat church at the Roman Catholic shrine at Fatima. I categorically rejected this suggestion, as I did not wish then, and do not wish now, to lend credence to that later, superimposed interpretation of the Fatima events. However, I do believe that there is an Orthodox interpretation of the events of Fatima.

I believe that those events may well concern a Russia that is at this moment in the process of being converted. This process began when the prayers of the New Martyrs and Confessors began to destroy atheism after their glorification by the free Church Outside Russia in New York in 1981. This was most significant, since, according to the historian Piotr Multatuli, great-grandson of one of the martyrs, it was precisely from New York that the order to martyr the Royal Martyrs went forth in 1918. This 1981 glorification, which reversed the 1918 condemnation, was finally confirmed and upheld in the freed Church inside Russia by Patriarch Alexis II in Moscow in 2000. It is now for the increasingly atheistic Western world to heed the urgent and highly relevant message of post-atheist Russia to it, which is that atheism does not work, but that devotion to Orthodoxy does work.

Archpriest Andrew Phillips
Colchester, England

Notes:

1. Pastoral Theology, Part II, P.41, Jordanville, 1961

2. See Merzlyukin A., On the Catholic Dogma of 1854. (In Russian, 1960, in French, 1961).

3. Naturally, if an official Synodal statement were issued against the authenticity of Lourdes or Fatima, we would obey it and retract any of the above observations and tentative views that contradicted it. Our thoughts are only tentative suggestions which we hope will provoke thought and prayer on the subject. They are certainly not some kind of opinionated, dogmatic statement. The above suggestions seem to the author to be true, but we remain open to new and contradictory ideas on the subject.

However, we cannot help noticing that older Russians like Metr Evlogy (Georgievsky), as well as those whose Orthodoxy was beyond reproach, believed in Lourdes and Fatima (see A. Merzlyukin, also in his Russian book ‘The Star Who Gave Birth to the Sun’ (Paris, 1967), and Fr Konstantin Zaytsev above on Pp. 38-42). The only two sources known to us in recent decades suggesting that the Mother of God cannot appear to Non-Orthodox and categorically denying both Lourdes and Fatima, belonged to converts from heterodoxy. Through the extreme of an excess of zeal, zeal not according to knowledge, a desire to be ‘more Orthodox than the Orthodox’, they are now part of groups which are outside the Orthodox Church. Thus, we see how one extreme, ‘Super-Orthodoxy’, leads to the opposite extreme, being outside the Church.

4. In the mid-1980s we sent the samizdat source in question to Bishop (now Metr) Hilarion (Kapral). Fr Lev was then a priest of the Patriarchal part of the Church. Like many Patriarchal priests inside Russia he was also involved with Catacomb Christians, as I realised on meeting him in 1976. It is a modern myth that the two parts of the Church inside Russia in the Soviet period, the vast Patriarchal part and the minute Catacomb part, were completely separate.

5. See Orthodox England Vol 4 No 2 (December 2000)

On the Reconversion of Europe

The peoples of Western Europe were betrayed by their elites and the elites of Western Europe were betrayed by their love of power and money.

Introduction: The Church of God in Western Europe

Why, when there is already a network of tens of thousands Roman Catholic churches all over Western Europe, is there a need for a smaller network of Orthodox churches covering the same territory? Roman Catholicism already has bishops, priests, sacraments and belief in saints. Why do Orthodox need their own structure? It is because the Roman Catholic structure is a post-Orthodox Christian structure of the second millennium and not one of the first millennium. This simple fact has many and complex ramifications, from the centralisation, clericalism, Inquisition and Jesuitry of the past to the scandals of Fascist Croatia and Kosovo, the Vatican Bank, the homosexualisation and pedophilia of the present.

Roman Catholic bishops and clergy, bachelors, often isolated and little known to the faithful, Roman Catholic ‘theology’ and ‘sacraments’, changed beyond recognition by dried out scholasticism, its ‘saints’, so often psychics or else inquisitors of a second millennium divorced from the Church, are not the same as those of the Orthodox. If it were otherwise, then the hopelessly old-fashioned ecumenical movement would have been successful, instead of being the failed, abstract project of elitist syncretists. Churched and even unChurched Orthodox of all nationalities who live in Western Europe simply do not feel at home in Roman Catholic churches. Why?

Free Grace, Acquired by Asceticism, not Moralising Law, Imposed by Guilt

To this question many would answer ‘because it does not feel right’, ‘there is something wrong in the atmosphere’, ‘it does not ‘smell’ Orthodox’. Certainly architecturally, it is uncommon to find a Catholic church that can be converted into an Orthodox church. They are often Gothic and colourless and feel empty, they are mournful, Crucifixion-, and not Resurrection-, focused, guilt-ridden and desacralised, not devoted to beauty; liturgies seem to be without spiritual food, not watering the spiritual desert. However, all these differences, obvious even to the least educated, ultimately go back to something profound, to the deformation of Orthodox teachings, the deformation of the heritage of the first millennium.

Firstly, outwardly, for Orthodox the Church means local authority and unity. It does not mean abstract authority and unity in a distant bureaucracy of eunuchs in the neo-pagan Renaissance Vatican Palace, built by lucre won from indulgences. The leader of a Local Orthodox Church, Archbishop, Metropolitan or Patriarch, is only the chief of a Synod – and it is the Synod that is the administrative guarantee of authority and unity. The chief of the Synod is not an imposer of dogmas who meddles in local affairs, sometimes by military force and bloodshed. It is the local diocesan bishop, one among many but still able even to canonise local saints, who is important above all, and the local married priest is simply one of us.

Secondly, inwardly, in the Church we live off the Holy Trinity, and therefore theology and sacramental life, as in the first millennium, are part of the continuous inspiration of the Holy Spirit, called the Tradition. Therefore, the immediacy and presence of the Spirit proceeding directly from the Father, is felt in the theology, practices and life of the Church. The Spirit is freely accessible to all, both in the sacraments of the Body of Christ, but also in personal and collective prayer, fasting and ascetic life, and revealed in the ‘coincidences’ that pattern Orthodox life, that is, in Providence, which witnesses to the fact that ‘the Spirit blows where it wishes’ – without moralising obligations and guilt.

Thirdly, the saints, like the Mother of God, are part of a living and continuing communion. There is no difference between the Apostles, the Fathers, the Martyrs, the Confessors of the first millennium and those of the second millennium. For there are new Apostles, new Fathers, new Martyrs and new Confessors, being canonised now or still alive today. And all of us belong to one continuous family, reigned over through the millennia by Christ, His Holy Mother, the Mother of the Church, the Mother of our whole Church family, and His multitude of saints, whose immediate presence and free grace are visible and tangible in the chain of miracles of daily Orthodox life, which is called Providence.

R.O.M.E.

As we have predicted many times over the last four decades, with Western Europe in a state of apostasy, the hysterical rejection of its spiritual roots, as witnessed to by its very place-names referring to its founding saints, responsibility for the future spiritual destiny of its faithful will fall to the Russian Church. This means to a Russian Orthodox Metropolia in Europe (R.O.M.E.), part of the larger Russian Orthodox Church Outside Russia (ROCOR). No other Local Church can do this, for other Local Churches are either not politically free (the Patriarchates of Constantinople and Antioch), or else too small, too provincial, too mononational (the three Balkan Churches and the Church of Georgia).

Here it must be understood that ‘Russian Orthodox’ does not necessarily mean ethnically ‘Russian’. This fact may seem obvious to us inside the multinational Russian Orthodox Church, but to our astonishment, phyletist members, including clergy, of the Patriarchate of Antioch and of the OCA (see below) have often told the author that they do not understand the words ‘Russian Orthodox’. Let it be said clearly now: ‘Russian Orthodox’ already includes over sixty nationalities, it means multilingual and multinational, Russian Orthodox simply means the Orthodox Tradition, free and uncompromised by outside political meddling from Western or other Powers.

Of course, representatives and parishes or even dioceses of other Local Churches could take part in such a united Metropolia, if they wished, but on a voluntary and flexible basis, under the authority of the Russian Church, just as other Local Churches took part in the united ‘Russian’ (i.e. not necessarily ethnically Russian) Orthodox Church in North America until some ninety years ago. Such participation would depend on episcopal blessing and local consciousness. The territory to be covered by such a Metropolia means the whole of Western Europe, which can be divided into six parts, ethnic, historic, linguistic and geographical. These are:

Francia, the French-speaking Lands (France, Monaco, the southern part of Belgium (Wallonia) and Switzerland).
Germania, the German-speaking Lands (Germany, Austria, most of Switzerland, Liechtenstein, the Netherlands, Flanders (northern Belgium) and Luxembourg).
Italia, the Italian-speaking Lands (Italy, Sicily, Sardinia, Ticino, San Marino).
Iberia (Spain, Portugal, the Azores, the Canaries, the Balearics and Andorra).
Britannia and Hibernia, The Isles (The British Isles and Ireland).
Scandinavia, The Nordic Lands, (Iceland, Norway, Sweden and Denmark).

Infrastructure

Many years ago a former Roman Catholic asked me the following: What would happen in the theoretical situation that all or most Roman Catholic believers in a particular Western European nation rejected the errors imposed on them by their elites and proclaimed that they wished to return to freedom and Orthodoxy after a thousand years? Thinking of the infrastructure problems of such a change, my first and humorous answer was, ‘I think there would be panic’. However, in reality, as I told her, there are people who would not panic and who could take control, accepting such a movement of grace and foreseeing what is necessary. It is a question of foresight and organisation.

First of all, we would earn from the two major mistakes of the small Cold War North American group known as the ‘Orthodox Church in America’, the ‘OCA’, which daydreamed of setting up a united Metropolia in North America. These mistakes were, firstly, its nationalistic (phyletist) demand for complete independence, that is, ‘autocephaly’ – which automatically meant that it would never win the canonical recognition of most Orthodox; secondly, there was its imposition of schismatic and divisive renovationism, including the secular calendar, made by clericalist pseudo-intellectuals, some of them ungrounded converts, from on high. These are two things not to be repeated.

As regards the chronic shortage of Russian Orthodox bishops who speak local languages, and even more importantly, know local mentalities, it is clear that present experienced and educated Orthodoxy clergy would have to be appointed ‘rural deans’, that is, deans over regions. These deans would have to be responsible for the reception of local people. Probably, as with the millions received back into the Church in freed Belarus in the 1830, or Carpatho-Russia in the 1920s, Roman Catholics would be received by chrismation or even communion. From them married men could be trained and ordained; it would be best not to ordain ex-clergy because of their alienating indoctrination in Roman Catholic ‘seminaries’.

As regards infrastructure, it would be most important to have suitable premises, premises where cradle Orthodox would feel at home, perhaps allowing a few chairs for the weak and using at first printed icons and frescoes. Initially, premises might be modest, former huts, wooden buildings and shops, even small factories – as we noted above, there are few Roman Catholic churches that can be converted. Generally, the simpler the premises, the more easily they can be made Orthodox. Although iconostases might at first be home-made and vestments home-sewn, clearly the Russian liturgical factory of Sofrino, which at present employs 3,000, would have to expand to cope with the demand.

Conclusion: When?

Many have asked when such a Metropolia will be formed. The answer to this is that no-one knows, for it will happen in God’s own time. However, people must be ready for it and there are signs that this future is being prepared, however slowly. The foundation of a seminary in Paris, albeit still in its early days and with a teething problem, is a sign. The building of a Cathedral and spiritual centre in Paris, its design thankfully now being revised, will be another step forward. After this there will be the appointment of a Metropolitan, someone who speaks local languages and knows local mentalities and cultures, but is also utterly faithful to the Russian Orthodox Tradition, like our great patron St John of Shanghai.

There have already been setbacks on the path to the formation of the long-awaited Metropolia. In 2003 the refusal of the Rue Daru group to leave freemasonry behind it and to take part in the Metropolia proposed by the Patriarch was a loss to everyone, but above all to itself. That was a suicidal path for it. However, the reuniting of both parts of the Russian Orthodox Church in 2007 was a huge and indispensable step forward, for the Russian Orthodox Church Outside Russia (ROCOR) is the basic building block of all Metropolias in the Western world. In 1986 we first put forward this vision of such a Metropolia with no hope of its realisation. Today, it is no longer a vision. Today the question is no longer if, but when.

The Chance of Redemption for Western Europeans

One thousand years of error and injustice will be made right. There will be a new Tsar in Russia and a new repentant culture in Europe, as it rediscovers its forgotten soul which it had busied itself burying for a thousand years beneath the ingenious but unnecessary.

Foreword: Faith on Earth

In 1914, nigh on one hundred years ago, Western Europe destroyed itself and all those whom it dragged into its great suicidal war. This was the fruit of the evils which its elites had wrought among their exploited peasantry, working classes and colonies. Little wonder that the country which suffered most in the Great War was Belgium, whose king had wrought so much evil in Central Africa, where perhaps 10,000,000 had perished. However, Great Britain everywhere, especially in the Indian subcontinent and in South Africa, France in Northern Africa and Indo-China, Austro-Hungary (Hitler, Stalin, Trotsky and Freud all lived in Vienna at the same time) in Central and Eastern Europe and Germany wherever it could, were all guilty. The catastrophe of 1914 had been heralded by the rebirth of European paganism, in Music by Stravinsky in the pagan dissonances of his Firebird and The Rite of Spring, in Art by the Futurists, as well as in Theatre by Strindberg, in Sculpture and Literature.

Indeed, it was ultimately in Alexander Blok’s poem ‘The Twelve’, in which the author saw Antichrist, pretending to be Christ, leading the Russian Revolution, that Europe could have seen its fate for non-repentance. Although the Great War would have left a great scar, the flower of much of its youth dead, it could have been reversed. Russia tried to reverse it, taking the brunt of the attacks in the East. However, it stopped being reversible in 1918 with the permanent installation in the Russian Empire, encouraged by the Western Powers, of a Western-inspired materialist regime and the martyrdom of the Russian Royal Family. The War could have ended in 1917, with Russian troops peacefully triumphant in Berlin and Vienna led by Tsar Nicholas II, as they had been by Tsar Alexander I in Paris in 1814, freeing Central and Eastern Europe from tyranny and restoring Poland and Finland. Instead of this, the War dragged on for another eighteen months and countless more young men died.

And as a result of this apostasy, today we ask the question: When the Saviour returns, will He find faith on earth? Fifty years ago, we thought this impossible – then there was still faith. Today this is not so, for over the last fifty years yet another chapter of the Book of Revelation has been enacted. At the present time we see the gradual development of a global surveillance society, controlled by what is becoming a world mafia-state, the fruit of the intolerance of the new Puritanism. On various false pretexts, freedom in the post-Protestant West is fast vanishing. With miniature cameras, drones, Google Glass, debit cards without which food cannot be bought, that world is fast heading for spiritual endarkenment. And yet over the last fifty years the Russian Church has offered spiritual enlightenment to the souls of this post-Protestant world, especially in the USA and the UK. At first slowly and cautiously and then more openly, Her witness to salvation in the Church of God has become ever more apparent.

Enlightening the Endarkened Post-Protestant World

Although this post-Protestant world is on the very fringes of Church consciousness, of authentic Christianity, the Russian Orthodox Church inside Russia, then still captive to Communism, did witness here, showing great patience. Thinking that in its spiritual weakness the post-Protestant world, especially ex-Protestants, would find it difficult to adopt the Orthodox calendar, She allowed it by generosity, that is, by economy, the secular calendar; thinking that because of its Western political prejudices and lack of understanding the post-Protestant world might not be able to venerate the Tsar and the other Royal Martyrs, by generous economy She did not insist on this; thinking that in its narrowness, the post-Protestant world might suffer from phyletist nationalism, She translated the Orthodox services wholly into its languages. Over the last fifty years what was once inaccessible has become accessible – there are no more excuses.

It must be said that success has been limited, especially among those who had been practising Protestants, less among those who were blank sheets, starting from nothing. Even among those who have accepted the invitation, there are those who refuse to enter the Arena, and do not become integrated Orthodox, even after fifty years. Also, some ex-Protestants, having joined the Church, then abandoned Her to go off and found their own sectarian ‘churches’, chapels, ‘sketes’ or even deaneries, whether to the left extreme or to the right extreme. Both in the post-Protestant cultures of North America and the United Kingdom, the Church inside Russia suffered many setbacks in its missions, until quite recently politically unable to heed the local experience of the Church Outside Russia. Using less economy, the latter has sometimes had more success (though with disappointments also), because of its local understanding of the ex-Protestant culture.

Here, there are those who have agreed to enter the Arena even after only a few months and so become grounded Orthodox. There is even one Archbishop of the Church Outside Russia who is from such a background, not to mention many other clergy and laity. Why have the spiritually sensitive been able to do this, whereas others have brought first moral scandal and then Protestant-style schism, as in England, or else first moral and financial scandal and then Protestant-style modernism, as in North America? The reason is to be found in psychological motivation. Those who join the Church from a self-serving need, even pathology, do not bear fruit and leave for self-made sects and cults, according to their ‘old man’, their old Protestant culture. However, those who enter the Church because they wish to save their souls and so serve others, do bear fruit. ‘Blessed are the pure in heart, for they shall see God’. Therefore, ‘Wretched are the impure in heart for they shall not see God’.

Enlightening the Endarkened Post-Roman Catholic World

Today, having reached the limits of what is possible in enlightening the post-Protestant world, the now reunited Russian Orthodox Church is turning to the far vaster post-Roman Catholic world. This world had long been closed to the Church because of its illusion that it is itself the Church, so cultivated by its purposeful deformation of the call to the West to repent made by the Mother of God to Portuguese children at Fatima in 1917. However, its recent wave of moral and financial scandals has revealed the corruption that has existed inside it for centuries and brought at least some to humility. Now the Russian Orthodox Church must battle for the souls of this post-Roman Catholic world. Fifty years ago that world began to fall into the desacralisation and infantilism of secularist Protestantisation and yet, traditionally it had conserved from Orthodoxy the sense of the Mother of God, the communion of the saints and the sacramental sense. There is cause for hope somewhere here.

Unfortunately, Roman Catholicism in the Western world has almost wholly lost its way. According to the design of evil forces, which had long planned its ultimate downfall, and the horror and scandal of its rejected faithful, since the Second Vatican Council two generations ago it has adopted the desacralised sentimentalism of secularist Protestantisation. Whether in North America, the UK, France, the Netherlands or in the Germanic and Scandinavian world, Protestantised Roman Catholicism is in a state of almost total apostasy, its liturgical heritage dumbed down, infantilised and all but destroyed. Western Europe has largely kept only the relics of the Faith. Quite literally, the relics. Western Europe resembles a huge treasure chest of relics, to which modernist Roman Catholicism has thrown away the key. However, a new key is being rehammered and reforged on the anvil of Tradition by the smiths of Orthodoxy. This is the key to the best of the West, the literal relics of its former piety.

Fortunately, there is hope of redemption among the simple faithful, often Orthodox in all but name, in Black Africa, in Latin America, in remoter parts of Southern Europe, in Eastern Europe, in Poland, Slovakia and Hungary and elsewhere, where piety and the veneration of icons have survived and not all are very aged. Here interest in Orthodoxy comes from the faithful of the mainstream, not from extremes, whether of left or right. It is this mainstream that has been rejected by its clerical elite. Thus, pro-Protestant modernists in Poland who seek self-destruction, have no interest in authentic Orthodoxy, at best only in a fake and sanitised Orthodoxy; nor do Roman Catholics in the extreme west of the Ukraine who have joined the Lefevrist group, unable to accept the Second Vatican Council’s Protestant-style, clericalist modernism. However, their extreme right-wing politics, Russophobic and pro-Hitler, prevents them like the rest of the Lefevrist movement from joining the Orthodox Church.

Today it is little wonder that various refugees from the spiritual desert of the Western world, whether post-Protestant or post-Roman Catholic, from the American whistle-blower Edward Snowden to the French actor Gerard Depardieu, look, consciously or unconsciously, to Russia for hope. Since the glorification of the New Martyrs and Confessors in 1981, confirmed in 2000, the Church has been renewed, a process which continues as more New Martyrs are canonised. Only a few weeks ago in Paris thousands of demonstrators at mass rallies against ‘homosexual marriage’ and the adoption of children by same-sex couples, chanted ‘Russia, save us’, knowing that such perversions are forbidden here. For fifty years and more the Russian Church has tried to redeem the post-Protestant world, suffering with limited success. It is now our turn to try to redeem the post-Roman Catholic world, a more serious proposition, revealing to it, to its astonishment, its long forgotten roots in Orthodoxy.

Afterword: Redemption by Suffering

In 1917 the West was warned of the evil it was exporting to Russia by the Revelation of the Mother of God in Fatima. ‘Until you stop spreading the evil that you are spreading to Russia and consecrate yourself to Orthodoxy, the Holy Father (the Patriarch) will suffer and all will go worse’. It refused to listen and deformed the message of the Mother of God into self-justification. Then, in 1919, as prophesied, it guaranteed a Second Great War by afflicting the German and Austrian peoples, and not their elites, with an unjust peace. Thus, Russian troops would be triumphant in Berlin and Vienna – but only in 1945 and after the most barbaric of wars, with its camps and genocides, the greatest of which was that of 30 million Slavs, imposed by racist Germany. And even after all this Western Europe still refused to repent and so has gone on with its abortion holocaust beginning in 1964, and in 1989 its destruction of an unfree Eastern Europe, which it had itself created in 1917 and 1945.

However, God gives many opportunities for repentance, up unto seventy times seven. Every generation has its chance. The chances were refused in August 1914, in September 1939, in October 1964 and in November 1989. In December 2014 there is coming yet another chance. Four horrible scars will be left, but there is still time. Since 1914 the old Protestant culture has fallen, its decadence becoming apparent after two generations in the 1960s. Since 1964 the old Roman Catholic culture has fallen, its decadence becoming apparent after two generations today. Once blinded by arrogant hubris, its delusion of self-belief, the old Protestant culture has over the last fifty years disintegrated. It is now the turn of the old Roman Catholic culture. If it understands its error of hubris, it will have the chance to listen to the real message of Fatima, the call to the West to repent of its pride and its poisonous materialist ideology and accept the restoration of Church Orthodoxy in its integrity.

It is by no means certain that this will happen. The post-Protestant world is still offered Orthodoxy, but few accept it. It may be the same with the post-Roman Catholic world. It may be that no restoration of Orthodoxy in the Western world, however partial, will be possible until there is the example of full restoration in Russia. It may be that until the House of Romanov, through the son of a Romanov mother, is restored, even until another War, the fallen Western world will not be ready to listen, understanding at last that its own propaganda about Russia before the Revolution was merely lies. It may be that the Merciful Mother of God must yet appear again, as She did in her Myrrh-Giving Iviron Icon in the 1980s, again witnessing to the New Martyrs and Confessors and confirming her words of Fatima. Only then will the Western world start to repent of the materialist ideology which it has spread and return to the clean Gospel of Christ and His Holy Church in the purity of Orthodoxy.

Resisting Globalisation

new world order

The Life of Christ, Orthodoxy, witnessed three horrible deaths:

Firstly, there was the death of Herod. He who through lust had instituted physical and economic slavery was eaten by worms from inside.

Secondly, there was the suicide of Pilate. He who through cowardice had instituted intellectual and political slavery did away with himself.

Thirdly, there was the suicide of Judas. He who through greed had instituted spiritual and religious slavery, who had replaced the worship of life and the living by the worship of death and the dead, hanged himself and his guts spilled out in his fall.

These three deaths are also the deaths that are necessary if all Christian nation states and legitimate hierarchies are to be liquidated in order to enthrone Antichrist:

Firstly, monarchies had to be destroyed by physical revolutions so that Herod can take control: the English Protestant in 1688; the French Catholic in 1789; the Russian Orthodox in 1917.

Secondly, national sovereignty has had to be destroyed by intellectual revolutions so that Pilate can take control; this means transnational organisations: UN; NATO; IMF; WTO; EU; NAFTA etc

Thirdly, a unipolar Global Empire must be constructed by religious revolutions so that Judas can take control; this means what we are seeing at this very moment, with his capital planned in Jerusalem.

This globalisation, the new feudalisation, the movement towards a unipolar world against a multipolar world, the syncretistic, unionistic movement to prepare the enthronement of Antichrist in Jerusalem, can only be resisted by a united Orthodox Christian Empire. It is time to see visible Orthodox Unity under the Third Rome and Second Jerusalem. Local Churches, fallen into decadent practices, have to remove themselves from their political and spiritual manipulation, from nationalism, protestantisation, vaticantwo-isation, secularisation and modernisation, by spiritual renewal and so movement towards spiritual purity.

With the mighty Russian Orthodox Church, paralysed by its Babylonian captivity and Golgotha, and so absent from the world scene for three generations between 1917 and the 1980s, the manipulated modernist and pro-secular forces on the fringes of and even in the midst of the Local Churches fell into this decadence. Since the canonisation of the New Martyrs and Confessors, these forces have largely been defeated by the resurrection of the Russian Church, so long awaited and so long prayed for by lonely White Orthodox exiles outside Russia and, in spiritual unity with them, by the people, monastics and faithful clergy of the Church inside Russia.

All is beginning to change as a result and now, whether in the first-fallen Phanar or in Alexandria, Bucharest, Antioch, Athens, Nicosia, Prague, Sofia, Warsaw, and also in sorely tempted Belgrade, Jerusalem, Tbilisi and Tirana, even some repentant secularists are beginning to realise that the choice is clear. It is either the pagan First Rome, the false globalist US/EU path they have already taken or are being bribed into taking, or else the multinational but united Orthodox path of resistance set by the Christian Third Rome, the Second Jerusalem. The resurrection of the Orthodox Empire and Monarchy is now the only path that can and does lead to freedom from global slavery, the only path that can and does lead from death to life, from Judas to Christ.

Saint Petersburg, Vienna, Paris: The Vestiges of Europe a Century on

When he was illegally deposed in 1917, the anointed Tsar-Prophet Nicholas II recorded that all around him were ‘treason and cowardice and deceit’. With these words he defined the attitude towards him of the elites of three nations and groups of nations and with these words he defined the whole history of the coming hundred years.

In speaking of treason, he referred to the majority of the Westernised upper classes in Saint Petersburg, who hated the Russian Faith and were so jealous of the Tsar that they blasphemously sought to seize his sacred authority for themselves, thus destroying their country and condemning themselves to death or exile, where many of them later apostasised from the Russian Church altogether.

In speaking of cowardice, he referred to the government in Vienna, and behind it in Berlin, which had sparked off the First World War through cowardice, the fear of granting justice to their peoples, and thus destroyed their countries, their empires and their monarchies, condemning them to abolition and themselves to collapse by 1945.

In speaking of deceit, he referred to Paris, and behind it London and Washington, who though supposed ‘Allies’, had hypocritically undermined Russia, even after the sacrifices of the Russian Armies, who had faced twice as many enemy soldiers and lost far fewer of their own than the Western Allies, miraculously saving Paris on the Marne in 1914 and the forces on the Western Front several times after this. By operating the palace revolution in Russia in early 1917, the Western Allies would bankrupt themselves, becoming colonies of foreign bankers in the USA.

Saint Petersburg, Vienna and Paris are the three centres of the old European culture.

Miraculously delivered and rebuilt after the destruction of Bolshevik atheism and of the later Nazi siege, Saint Petersburg still stands firm because of its Orthodox culture. Vienna, like Berlin, is much weakened, supported only by the vestiges of Orthodox culture feebly conserved in Catholicism. For the same reason Paris is even weaker – though not as weak as London and Washington, which have only the feeble vestiges of Catholicism, feebly conserved in secularist Protestantism.

Today in 2013, one hundred years on from 1913, the year before Europe fulfilled its death wish, the question is this:

Does Europe really want its new culture of atheist Apostasy, with its tyranny and perverted values, or does Europe still want its old culture of believing Tradition, with its freedom and Christian values?

The victory of the old culture of believing Tradition, however unlikely it may seem, is possible, but only if Europe refers back to its spiritual roots. This is why we Orthodox are being called on to gather together not only the faithful remnants among the peoples of Europe, but also to gather together the saints of Old Europe, who were faithful to Orthodoxy, so that they may intercede for Europe and for us. However, little time remains, for, as prophesied, all around are ‘treason and cowardice and deceit’.