Category Archives: Faithfulness

All Around Treason and Cowardice and Deceit

Introduction

The above are the words spoken by the future martyr Emperor Nicholas II, after he had been treacherously stabbed in the back by almost all of the intelligentsia. That word defined the then deChristianised upper and middle class of Russia, made up of generals, aristocrats, including Romanovs, politicians, industrialists, lawyers, teachers and, sadly, many clergy.

As a result of the betrayal of the Christian Russian Empire by its internal enemies, keenly supported by its external enemies, the British, German, French and American elites, the Empire fell to the most vicious genocide known to human history. ‘Holding victory in his hands, he fell to the earth alive’, as Winston Churchill wrote of his betrayal in his work ‘The World Crisis’ (Vol I, p. 476). This betrayal was the Emperor’s Gethesemane, when he prayed for the cup to pass, but also ‘but may Thy will be done’. So his crown was removed and he went up to his Cross willingly, saying: ‘If Russia needs a sacrifice for its salvation, I will be that sacrifice’.

Those who still today, incredibly, write that the Tsar and his Family and friends were weak-willed, inept, debauched or stupid are still stabbing him in the back in the same way. And so they are still preventing the Church from implementing Her Providential and Apostolic mission and destiny of Christianising and reChristianising the world. But the Tsar forgives them: they know not what they do. Worse still, however, they do not want to know what they do. Only God can forgive that, if they repent. So much for them, but whose side are we on? There are some, hopefully very few, among the international clergy of the Church, who number nearly one hundred thousand, who also still behave as traitors, cowards and deceivers to the Church, who are the enemies of the Church. Among them we can discern three types, often mixed together:

  1. Treason: The unprincipled careerist and the faithless bureaucrat.

These will do anything to further their passion of ambition, their careers, their lust for wealth and power. They may be political appointees or secular failures, who have been found jobs through influential relatives and demonstrate great nationalism. They will steal Church money, buy property for themselves, tyrannize others with absurd paperwork (‘control and command’), and threaten, bully and transfer them, if possible. They generally make themselves disliked and even feared by alienated clergy and people who instinctively distrust them as thieves. The people see through the amoral and immoral attitudes in their souls and vote with their feet whenever they turn up. We knew one bishop in England years ago who spent Church money on equipping his mistress, other clergymen are homosexuals or moral degenerates. Such characters are very divisive and are soon forgotten when they die, but first cause great damage.

  1. Cowardice: The cowardly diplomat and the dreaming academic

Conformists to the core, these suffer from weak faith and will always swim with the tide, failing to stand up for the Truth and defend the faithful. Often they cannot make any decision or give any concrete answer to anything, let alone do anything, as they are lost in long-winded conversations and writing long documents. Words not actions. In fact, they persecute zeal and want the Church to wither. One bishop we knew in France, where such are called ‘library bishops’, said that it was better to have fewer parishes because then there were fewer problems. A truly apostolic attitude! If they are vicar bishops they are fairly innocuous and can be left to their books and theories, even if they are homosexual. However, if given power as diocesan bishops or deans, disasters ensue. One we know had to be defrocked: the wrong man in the wrong place. That was a personal tragedy for him; not a bad man, just incompetent and ineffectual.

  1. Deceit: The fraudulent charlatan and the self-admiring narcissist

In some respects the charlatans are the worst of all. Claiming to be ‘spiritual’, which they most certainly are not, as is apparent to anyone with Church experience, they persuade the lonely, spinsters, widows and bachelors, that they have some sort of ‘charisma’. These self-appointed ‘spiritual fathers’ are generally narcissists with a personality cult and so are manipulators, preying on and abusing the young, especially students, the naïve and the weak, making them feel guilty, taking their goodwill and money through l manipulations. Some of them are sexual predators, whether heterosexual or homosexual. Worst of all are the pedophiles. We have seen several of these charlatans in various countries: they are more common than is thought. As narcissists, they are always right, never listen to advice, never consult (though they may pretend to do so) and, if bishops, ordain disastrously because they do not ordain pastors but yes-men.

Conclusion

It is clear that creating a clergyman just because he is unmarried will lead to disasters, more precisely, to treason, cowardice and deceit. Only real monks should be consecrated to the episcopate or ordained, not single men who become monks formally merely so that they can be consecrated or ordained, but those who live monasticism, like the Russian bishops of the past.

Given the present condition of the worldwide Orthodox episcopate, with the chronic shortage of candidates for the episcopate, what can be done? The ideal solution is more monasticism. But that cannot be created artificially, only organically. You cannot somehow manufacture ‘monasticism’. And then not all good monks make good bishops, though all good bishops are good monks. And candidates for monasticism generally only appear out of parishes where zeal is encouraged. And candidates for monasticism generally come out of families who live an Orthodox life. This solution to the problem can only come in the long term. What can be done now?

The alternative proposed by some is to return to having married bishops, with tiny dioceses of ten to twenty parishes, as in ancient times. However, such a radical change, which could only be decided by a Church Council, is highly unlikely in the foreseeable future. In the meantime, with few bishops, there is a realistic and canonical compromise solution. This is for the bishops who do exist to delegate whatever they can to trustworthy deans. Though not without risks, deans could consult and request bishops to ordain as needed by the grassroots. Treason and cowardice and deceit must be overcome by all clergy. We all need to say: ‘If Russia needs a sacrifice for its salvation, we will be that sacrifice’. Otherwise we too will prevent the Church from implementing Her Providential and Apostolic mission and destiny to Christianise and reChristianise the world.

 

 

The Spiritual Meaning of the Guiding Saints of Faithful Russian Orthodox Outside Russia

Introduction

The Orthodox Empire of Holy Rus, also called the Empire of The Third Rome, was preserved by its faith in the Holy Trinity, Father, Son and Holy Spirit, as expressed in the untampered Nicene Creed, confessed alone by the Orthodox Church. Our pure and uncompromised faith in the Holy Trinity is represented by three basic tenets of belief: Orthodoxy (representing the primacy of the Love of the Father), the Sovereign Monarchy (representing the presence of the Incarnate Body of Christ, the Son), and the Faithful People (representing the bearers of the Holy Spirit).

In the words of the last Christian Emperor, Tsar-Martyr Nicholas II, the Orthodox Empire fell on account of the vices opposed to these three tenets of the Holy Trinity. In his precise words, the Empire fell because of Treason, Cowardice and Deceit. And indeed, Orthodoxy was undermined by the Treason of spiritual traitors, the Sovereign Monarchy was abandoned by the Cowardice of those who lacked faith, and the Faithful People were deceived by the Deceit of those who promised paradise on earth and instead created hell on earth.

The three vices of Treason, Cowardice and Deceit have since then also threatened the survival of the Church, both inside Russia and outside Russia. Thus, the Church inside Russia was threatened by the pharisaic Treason to Orthodoxy of ritualistic and nationalistic Sergianists who compromised the Church with an atheist State, by the weak-faithed Cowardice of those who would not recognize the Sovereign Monarchy of the Imperial Martyrs and those faithful to them, and by the schismatic Deceit of the Faithful People by those who claimed that the Church needed to be ‘renovated’ with their liberalism and ecumenism.

However, the Church outside Russia was also threatened by Treason, Cowardice and Deceit, and from both left and right: by those who compromised the Church to Western States, whether Masonic and liberal or Fascist and racist; by the Cowardice of those who would not recognize as saints the New Martyrs and Confessors, including the Imperial Family and those close to them, or the local saints of the Ancient West; and by the Deceit of those who claimed that the Church needed to be ‘adapted’, either to renovationist liberalism and ecumenism, or else to formalist ritualism and nationalism.

The three guiding saints of the Church Outside Russia, St Jonah of Hankou, St Seraphim of Sofia and St John of Shanghai, Paris and San Francisco, were sent by God to protect Russian Orthodox outside Russia from precisely these temptations and diseases. Let us recall their lives, so that we can understand their spiritual meaning.

 St Jonah of Hankou (1888-1925), the Witness to the Love of God the Father

Born Vladimir Pokrovsky, the future saint was orphaned at an early age and adopted by a village sexton, who gave the child his own surname and an upbringing. After completing a religious school in Moscow, he enrolled at seminary in Kaluga where he graduated with honours. Thereafter, he went on to the Kazan Theological Academy. In his third year here he was tonsured monk and given the name of Jonah. Here, in obedience to the Optina Elder Gabriel, he took up an academic position. His spiritual father was the renowned Elder Gabriel Sedmiyezersky, locally venerated as a saint.

The revolutionary years brought him great suffering at the hands of the Bolsheviks. He was arrested, brutally beaten until he lost consciousness, and had all his hair violently ripped out. Miraculously, the future saint, now an abbot, survived and managed to escape. Abbot Jonah spent the Civil War in the army of Admiral Alexander Kolchak, within which he founded the Detachment of the Holy Cross. He then served as head priest in the Orenburg Cossack Army. Alongside these men, St. Jonah braved a perilous march across the steppes and overcame the frozen Pamir Mountain pass to find himself in Xinjiang – Chinese Turkestan.

In January 1922 Abbot Jonah sent an account of his life and work to Metropolitan Antony (Khrapovitsky), who was then in Serbia, and offered to devote himself to the Council and its work. In response, the Council entered his name to be considered as a bishop. The consecration of the new bishop took place on 18 September 1922 at the Russian Spiritual Mission in Beijing. As bishop, St. Jonah would head the vicariate in Xianjiang (Hankou) and be appointed Dean of the mission’s church in Manchuria, where he arrived on 19 October 1922.

The zealous servant of God’s church and renowned missionary, the young and energetic Bishop Jonah, took it on himself to establish his flock in the faith. He instituted the prescribed church services, established a wonderful choir and gave sermons tirelessly. Bishop Jonah also served as chairman of the International Committee for Hunger Relief from the day of his arrival in the town of Manzhuria until his very death. The brunt of the work lay on his shoulders. St. Jonah began to gather funds. An intelligent and practical person, St. Jonah created a commercial division within the Committee, the main goal of which was to independently earn money that would fund charities the committee had founded. It was not, of course, without its enemies.

The limitations of some, the envy of others, and the phariseeism and hypocrisy of yet others wove a web of intrigue around the bishop and attempted to compromise his good name by virtue of the fact that he, a bishop, would promote such undignified work as trade. But he paid little attention to all of the attacks, simply prayed to God and said: ‘These rumours spread by our enemies lay down our path to the Kingdom of Heaven’.

Having tasted the bitterness of such a life himself, the saint felt an especially deep compassion for orphans. He opened an orphanage at the old church where he lived to care for orphaned and impoverished children and, relegating it to the authority of the International Committee. Missionary and educational work held a special place in his heart. As many as 500 people attended free of cost the elementary and middle schools founded by Vladyka.

On 1 August 1923 the International Committee had opened a free outpatient clinic providing medical aid and distributing medicine to the most impoverished sectors of the population and surrounding territories. Next door there was a free dental office. Prior to the Saint’s arrival, medicine was impossible to acquire. In addition to medical care and free medicine, certification of illness and disability were provided to the poor and a petition was started to provide passports free of charge. Medical care was given to 6,387 people in one year.

With the backing of patrons he established modest enterprises which, though they provided only a modest income, created jobs for the poorest refugees. Their metalwork and pottery were well known in Harbin for being particularly durable and beautifully made. Here is a list of the enterprises St. Jonah started during the three years he resided in Manzhuria: (1) Orphanage, (2) Elementary school, (3) Middle school, (4) Soup kitchen, (5) Free outpatient clinic, (6) Pharmacy with an allotment of free medicine for the poor, (7) Vocational courses at schools, and (8) Library.

The life of St. Jonah was very humble. It was unbelievable that he was a ‘prince of the church’. He had neither a cook, nor a kitchen. His meals were humble and simple. His favourite dish was fried potatoes and dark rye bread. Vladyka’s clothing and shoes were more than modest. Patches were the usual adornment on everything. Often the tailor and cobbler refused to mend them – the patches would not hold. He was adept at securing resources for others but spent hardly anything on himself. All his personal funds were dedicated to charity.

Ever friendly, ever cheerful and engaging, the Saint was loved and respected by all those around him. As the accounts of those who knew him attest, a constant stream of people called on him – some for advice, others for help. The doors of his unassuming apartment stayed open from 7 in the morning until 10 or 11 o’clock at night. Then, at 11 o’clock, when there was nobody to disturb him, Vladyka would sit down to work. And on feast days, squeezing into the room was impossible. Russians, Chinese and foreigners alike longed to speak with Vladyka.

St. Jonah left this world unexpectedly, at the age of 37, exactly three years after his arrival in Manzhuria. He was not accustomed to caring for himself, and he developed tonsillitis and died. Before his death the Saint wrote his last will and testament:

In the Name of the Father, and Son, and Holy Spirit. – Too suddenly I have learned of my imminent death. My thoughts are becoming confused.… What do I wish to bequeath unto you? My darling and dear children of Manzhuria and Hankou. I came to you with the Apostle’s words of love: ‘Children, love one another’… and I leave you with these words: ‘Love one another’… This is the will of your shepherd. It is with gladness of spirit that I forgive anyone who has wronged me. Are there even such people? I tearfully ask and stand on my knees before each of him whom I have wronged. Do not give up on the little ones.… Forgive me for Christ’s sake; and do not forget your prayers.… Write my name in your prayer books.… And so, until eternity, until we all stand before the Final Judge. Jonah, Bishop of Hankou. 1925, 4/17 October.

 Three thousand copies of his will were made – barely enough for half of those in attendance at his funeral. Even death would not impede the saint in performing his good work. On the night of his burial, he healed a ten-year-old boy, Nikolai Dergachev while he was asleep. The inflammation in the child’s knees was so severe that he could not stand, much less walk. In his dream Vladyka approached the boy and said: ‘Take my legs. I don’t need them any more and give me yours. ‘He taught: love your neighbour as you love yourself, but his love was even greater than that…’

St. Jonah was canonized by the Russian Orthodox Church in 1996. His glorification coincided with the day of his repose and was decreed to be celebrated on the day of his remembrance: 7/20 October.

St Seraphim of Sofia (1881-1950), the Witness to the Incarnation of Christ the Son through the Church and in Sovereign Monarchy

As if sensing what a powerful enemy he would have in Vladyka Seraphim, the devil tried to destroy him while still in his mother’s womb. She had an extremely difficult and painful labour and the doctors decided they would need to operate to extract the infant piece by piece in order to save the mother’s life. At this moment she regained consciousness and, on learning of the doctor’s decision, forbade her husband to permit the murder of her child. The next morning, at the first stroke of the church bell on 1 December 1881, she gave birth without any help.

When she saw the baby, she exclaimed, ‘Oh, what a serious mukhtar!’ The infant was named Nicholas in honour of St. Nicholas the Wonderworker, but his family sometimes called him ‘mukhtar’, an apparently meaningless word which he disliked terribly. Years later, Bishop Nestor of Manchuria visited Vladyka Seraphim in Sofia. He presented him with a book of his memoirs, in which, in the chapter about his visit to Jerusalem, it said that the word mukhtar means ‘bishop’ in Arabic. And so, not realizing it herself, his mother had foretold the destiny of her son.

Nicholas was an excellent student and, after attending the local parish school, he entered seminary. There, in the second to last year, he decided to devote his life to God. After graduating he attended Saint Petersburg Theological Academy and here became a monk. The bishop and rector doing the tonsure suddenly remembered that when he was present at the opening of St. Seraphim’s relics, he had made a vow to the saint that if he became rector of the St. Petersburg Theological Academy, the first student he tonsured he would name Seraphim. Thus, he gave this name to Nicholas in honour of the great saint of Sarov.

Graduating near the top of his class, Fr. Seraphim taught for a year at a priest’s school before he was appointed assistant supervisor of the diocesan school in Kaluga. The pupils there greatly loved Fr. Seraphim. In 1912 Hieromonk Seraphim was appointed rector of the seminary in Voronezh. On 1 October 1920, on the feast of the Protection of the Most Holy Mother of God, in the Cathedral of Simferopol, Fr Seraphim was consecrated bishop. It was a great comfort for him that on that occasion, by God’s inscrutable ways, the great sacred treasure, the Wonderworking Kursk Root Icon of the Mother of God, was present in the Cathedral.

Soon after this, to his sorrow, Vladyka had to leave his native land. He spent a short time in Constantinople before moving to Bulgaria where, in August 1921, he was appointed Director of Russian Orthodox monastic communities there. Living in ceaseless ascetic endeavours, from abstinence and difficult living conditions Vladyka contracted tuberculosis. Despite his serious illness, he cared for his flock with true pastoral fervour. He served frequently and gave sermons three times a week, calling his flock to repentance, to grace-filled renewal and to the most basic virtue – humility.

As an archpastor, Vladyka Seraphim made the rounds of Russian parishes in the provinces and visited the Russian schools. His talks and his warm, loving personality left a lasting, grace-filled impression everywhere. In difficult material conditions, Vladyka also cared for poor and sick Russian people. For some he arranged free hospital treatment, others he placed in homes for invalids, for some he obtained pensions, some he fed at his place, and some he settled in his monastery. Nor did Vladyka overlook destitute Russian monks on Mt. Athos. He formed a committee to collect help for them and in his sermons he appealed to parishioners to donate to this holy work.

In 1934 Vladyka was raised to the position of Archbishop. Spiritually gifted from his early years and constantly engaged in a fiery struggle with the passions, Vladyka, while still a relatively young bishop, attained great spiritual heights. Several of his spiritual children recorded cases of his clairvoyance, which manifested itself even at a distance. For his angelic purity, Vladyka received from the Lord the gift to perceive subtle deviations from Orthodox Christian truth. He watched over Orthodox Christian life and was its conscience, as it were. Where he observed irregularity, he exposed it, not fearing to suffer for the truth. As a result, he produced priceless theological works.

One of Vladyka’s major works was the refutation of the Gnostic, anti-Incarnation heresy of the Parisian philosopher Archpriest Sergius Bulgakov, for which, in 1937, Vladyka received a Master’s Degree in theology. He was rushing to complete this work by a certain deadline when he fell ill. He implored the Mother of God, to whose prayerful intercession he had resorted all his life, begging her to heal him. And what happened? Vladyka’s temperature immediately dropped and he was able to finish his work within the allotted time.

Vladyka poured out all his love for the Saviour in his theological works, fervently defending the truths of Orthodoxy against compromise and ecumenism and also in defence of holy Monarchy. ‘My books are my blood’, he declared. And truly, he lay down his life for Christ in the struggle against heretics, sparing neither his strength nor broken health. Vladyka constantly worked at night, secretly. In the evening he would lie down and, when everyone else had fallen asleep, he would get up and continue writing, taking advantage of the night-time quiet, considering it his pastoral duty to defend the truth.

It is not by chance that the Lord called Vladyka to the next world on the very day when the Holy Church celebrates the Triumph of Orthodoxy and its defenders. For the day of Archbishop Seraphim’s repose was 13/26 February 1950. He was canonized jointly by the Russian Orthodox Church and the Bulgarian Orthodox Church in 2016 and his feast day is on 13/26 February.

 St John of Shanghai (1896-1966), the Witness to the Holy Spirit among all Faithful People

Michael Maximovich, the future Archbishop John, was born on 4 June 1896 in the village of Adamovka in the province of Kharkov in what is at the moment the Ukraine. He was a member of the Little Russian noble family of Maximovich, to which St John of Tobolsk had also belonged. He was a sickly child and ate little. He received his secondary education in the Poltava Military School, which he attended from 1907 to 1914. Upon completing military school he entered Kharkov Imperial University in the faculty of law, from which he graduated in 1918.

In 1921, following the Civil War in Russia, the future archbishop together with his parents, his brothers and his sister fled to Belgrade, where he and his brothers entered university. In 1924, Michael was ordained reader in the Russian church in Belgrade by Metropolitan Anthony (Khrapovitsky), who continued to exert great influence over him. In 1926 Metropolitan Anthony tonsured him a monk and ordained him hierodeacon in Milkovo Monastery, giving him the name John, after the future archbishop’s own distant relative, Saint John (Maximovich) of Tobolsk. On 21 November of the same year Fr. John was ordained hieromonk.

From here he went to the town of Bitol in the diocese of Ochrid. At that time the ruling bishop of this diocese was the future St Nicholas Velimirovich—a noted preacher, poet, writer and inspirer of a popular spiritual movement. He, as much as Metropolitan Anthony, valued and loved the young Hieromonk John, and himself exerted a beneficial influence upon him. More than once he was heard to say, ‘If you wish to see a living saint, go to Bitol to Father John’.

For indeed it began to become evident that he was an entirely extraordinary man. His own students were first to discover what was perhaps Fr. John’s greatest feat of asceticism. They noticed that he stayed up long after everyone else had gone to bed; he would go through the dormitories at night and pick up blankets that had fallen down and cover the unsuspecting sleepers, making the Sign of the Cross over them. Finally, it was discovered that he scarcely slept at all, and never in a bed, allowing himself only an hour or two each night of uncomfortable rest in a sitting position, or bent over on the floor praying before icons. Years afterward he himself admitted that since taking monastic vows he had not slept in a bed.

Fr John lived by the high ideals of Orthodox Christianity and so of Holy Russia and was chosen to be bishop. His consecration, quite unexpected for him, took place on 28 May 1934. Vladyka was the last bishop of the very many to be consecrated by Metropolitan Anthony and was assigned to the Diocese of Shanghai in China. Vladyka arrived in Shanghai in late November and found a large Cathedral uncompleted and a conflict to resolve. The first thing he did was to restore Church unity, establishing contact with Russians, Serbs, Greeks and Ukrainians.

He paid special attention to religious education and also became a patron of various charities and actively participated in their work, especially after seeing the needy circumstances in which so many of his flock lived. Vladyka himself gathered sick and starving children off the streets and dark alleys of Shanghai’s slums. The orphanage later housed up to a hundred children at a time, some 1500 in all. Vladyka celebrated the Divine Liturgy daily, as he was to do for the rest of his life, and if for some reason he could not serve, he would still receive Holy Communion. No matter where he was, he would not miss a service.

By now it had become known that Vladyka was not only a righteous man and an ascetic, but was also so close to God that he was endowed with the gift of clairvoyance, and there were healings by his prayers. Vladyka loved to visit the sick and did it every single day, hearing confessions and giving Holy Communion. Vladyka visited the prison also, and celebrated the Divine Liturgy for the convicts on a primitive table. But the most difficult task for a pastor is to visit the mentally ill and the possessed – and Vladyka clearly distinguished between the two. Outside Shanghai there was a mental hospital, and Vladyka alone had the spiritual power to visit these sick people. He gave them Holy Communion, and they, surprisingly, received it peacefully and listened to him.

Vladyka possessed great courage. During the Japanese occupation the Japanese authorities tried in every way possible to bend the Russian colony to their will. Pressure was directed through the heads of the Russian Emigre Committee. Two Presidents of the Committee strove to maintain its independence and both were killed. Confusion and terror seized the Russian colony and at that moment Vladyka John, in spite of warnings from Russians who were collaborating with the Japanese, declared himself the temporary head of the Russian colony.

During the Japanese occupation it was extremely dangerous to walk on the streets at night, and most people took care to be home by dark. Vladyka, however, paying no heed to the danger, continued to visit the sick and needy at any hour of the night and he was never touched. With the coming of Communism, the Russians in China were forced to flee once again, most of them through the Philippines. In 1949 approximately 5,000 refugees from the Chinese mainland were living in an International Refugee Organization camp on the island of Tubabao in the Philippines. This island is located in the path of the seasonal typhoons which sweep through that part of the Pacific. During the 27-month period of the camp’s occupancy, the island was threatened only once by a typhoon, and it changed course and bypassed the island.

When the fear of typhoons was mentioned by one Russian to the Filipinos, they replied that there was no reason to worry, because ‘your holy man blesses your camp from four directions every night’. They referred to Vladyka John, for no typhoon struck the island while he was there. After the camp had been almost totally evacuated and the people resettled elsewhere (mainly in the USA and Australia), it was struck by a terrible typhoon that totally destroyed the camp. Vladyka himself went to Washington D.C., to get his people to America. Legislation was changed and almost the whole camp came to the New World – thanks again to Vladyka.

The exodus of his flock from China accomplished, in 1951 Archbishop John was given a new field for his pastoral endeavours: he was sent by the Synod of Bishops to the Archdiocese of Western Europe, with his see first in Paris and later in Brussels. In Western Europe Vladyka took a deep interest not only in Russians, for whom he exerted himself tirelessly in labours similar to those for which he had been known in Shanghai, but also in the local people. He received into his Diocese Dutch and French people, protecting them and encouraging their Orthodox development. He celebrated the Divine Liturgy in Dutch and French, as before he had served in Greek and Chinese, and as later he was to serve in English.

Vladyka’s interest in and devotion to the Church’s Saints, of whom his knowledge was already seemingly limitless, was now extended to Western European Saints from before the Latin schism. Many of them, venerated only locally, were not then included in any Orthodox calendar of Saints. He collected their lives and images of them and later submitted a long list of them to the Synod.

In San Francisco Vladyka’s life-long friend, the pious Archbishop Tikhon of San Francisco, retired due to ill-health, and in his absence the construction of a new Cathedral came to a halt as a bitter dispute paralyzed the Russian community. In response to the urgent request of thousands of Russians in San Francisco who had known him in Shanghai, Archbishop John was sent by the Synod in 1962 as the only hierarch likely to restore peace in the divided community. He arrived at his last assignment as bishop twenty-eight years to the day after his arrival in Shanghai – on the feast of the Entrance of the Mother of God into the Temple, 21 November 1962.

Under Vladyka’s guidance a measure of peace was restored, the paralysis of the community was ended and the Cathedral finished. Yet, even in the role of peacemaker, Vladyka was attacked, and accusations and slanders were heaped upon his head, including by fellow bishops. He was forced to appear in public court – in flagrant violation of Church canons – to answer preposterous charges of concealing financial dishonesty by the Parish Council. All involved were completely exonerated but this filled Vladyka’s last years with the bitterness of slander and persecution, to which he unfailingly replied without complaint, without judging anyone, with undisturbed peacefulness.

On the evening before leaving for Seattle in late June 1966, four days before his repose, Vladyka astonished a man for whom he had just celebrated a service with the words, ‘You will not kiss my hand again’. And on the day of his repose, at the conclusion of the Divine Liturgy which he had celebrated, he spent three hours in the altar praying, emerging not long before his repose on 2 July. He fell asleep in his room in the parish building next to the church. He was heard to fall and, having been placed in a chair by those who ran to help him, breathed his last peacefully and with little evident pain, in the presence of the Wonderworking Kursk Root Icon.

Until his canonization the relics of Archbishop John lay in a chapel in the basement of the San Francisco Cathedral (after the canonization on 2 July 1994 the relics were moved to the main floor of the Cathedral). Vladyka also proved to listen to those who revere his memory. To one woman he appeared in a dream and said, ‘Tell the people: although I have died, I live!’ As people are drawn to the Church of Christ before the final unleashing of evil, we look to him as our loving guide and pastor who knows no death. He is a yardstick which indicates the truth in our confusing times. His unit of measure is nothing other than holiness, that is, pure Christian love, which he possessed and distributed in abundance.

Conclusion

A witness to the Father, Who is Love, and so to the two great commandments to love God and our neighbour, as an apostle of Love, St Jonah thus showed faithfulness to Orthodoxy against those who committed Treason. Pharisaic ritualists, the sort who would treasonously later support the Nazis, accused him of ‘socialism’, where there was only Love for our neighbour, the authentic Orthodox way of life.

A witness to the Incarnation of the Son, St Seraphim supported the doctrine of the Incarnation, the Kingdom of God on earth in the form of the Christian Monarchy, against the disincarnate heretics and ecumenists. These modernists showed Cowardice in abandoning the teachings of the Church, including the Orthodox teaching on the Sovereign Government of the Tsar. They preferred Western freemasonry to the Church and the recognition of the Imperial Martyrs.

A witness to the presence of the Holy Spirit among all faithful Orthodox People everywhere, St John showed that the fruit of the Spirit is the saints whom he so loved. It was he who had already called for the canonization of the Imperial Martyrs in the 1930s against the views of others who delayed that canonization until 1981. The worldwide mission of St John was opposed to the Deceit of narrow nationalism and racism of all sorts, loving all people and using all languages to speak of Christ.

Church life is full of temptations. There is only one way to overcome them – by faithfulness to the Holy Trinity. Whatever form the organization of the Church outside Russia may take, we must remain faithful to the Holy Trinity in the Orthodoxy, Sovereign Monarchy and Faithful People of Holy Rus. We must resist those who think that church buildings are more important than the souls of the flock, the anti-Orthodox Treason of the flattering rich, the Cowardice of power-seeking plotters and the Deceit of the pharisaical superficial.

Holy Hierarchs Jonah, Seraphim and John, pray to God for us!

 

 

2017: On the Spiritual Significance of the Church Outside Russia

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

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

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

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

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

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

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

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

Which Jurisdiction of the Orthodox Church Should I Join?

Although fourteen Local Orthodox Churches make up the whole Orthodox Church of 216 million, only seven of them are represented by their jurisdictions outside the Local Orthodox Church homelands in Eastern Europe and the Middle East. However, since the Churches of Romania, Serbia, Bulgaria and Georgia generally care only for their own nationals, only three of these jurisdictions are open to Non-Orthodox. These three depend on the Patriarchates of Constantinople, Antioch and Moscow.

However, in Western Europe and North America there at present exist two groups in the Russian Church – that directly under Moscow and that under the Church Outside Russia (ROCOR) and so indirectly under Moscow. In North America, there is actually a third group, known as the OCA (Orthodox Church in America), originally largely Carpatho-Russian but now basically English-language, which was founded by Moscow. Anyone wishing to join the Orthodox Church may therefore have a choice to make.

Generally speaking, in Western countries, where Orthodox Christians are only a small minority and Orthodox churches are few and far between, this choice will be decided geographically. If you only have one Orthodox church geographically near you, then that is the church to join. However, if you live in or near the capital of a Western country or in or near a large city or town, there may well be a choice to make between the various jurisdictions. What needs to be known in order to choose?

1. The Patriarchate of Constantinople

This jurisdiction is dominated by Greek nationalism (the Greek flag) and generally sends away any Non-Greeks who knock at its door. It should also be known that this Patriarchate is both heavily involved with the Vatican and is run by the US political elite. For it, Washington is the ‘Second Rome’ and therefore the official ethos is modernistic, ecumenistic and generally liberal Protestant, according to the anti-Russian, Anglo-Saxon Establishment model. This is true even of Non-Greek parts of it, even though they try and imitate a few selected Russian customs. Having said this, there are exceptions, with some excellent pastors and pious people, so that any generalizations can be disproved by exceptions to the rule. If you are fortunate, you may live near a church of this jurisdiction that is not nationalistic and so is interested in missions to the Non-Greek world and has spiritual depth and content.

2. The Patriarchate of Antioch

Part of this jurisdiction is dominated by Arab nationalism, but the other part, mainly in Western countries, is dominated by a spirit of mission with a conservative-evangelical Protestant style, with a certain, rather peculiar and amateurish imitation of a few selected Russian customs. The ethos of this part, largely run by ex-Evangelicals, is to proselytize, that is, its ethos is to recruit as many like-minded converts as possible to itself. Some criticize it for this because as a result it cuts corners, fails to observe the canons and has a Protestant feel to it that attracts few cradle Orthodox (and it is not even very interested in this), certainly none who are anchored in the Tradition. Having said this, no-one would criticize this part of Antioch for its lack of zeal, only for its lack of depth and of knowledge of the Tradition. If you are fortunate, you may live near a church of this jurisdiction that has spiritual depth and content.

3. The Patriarchate of Moscow

A criticism of this jurisdiction is that its Patriarch and hierarchy are corrupt. Those who make such assertions never have any proof of them and are engaged in Western-sponsored, anti-Russian politics. However, even if, for the sake of argument, we agree that they were true, we would answer: So what? The Patriarch is not the Head of the Church, for Christ is the Head of the Church and the Patriarch does not run the Church, for the Holy Spirit runs the Church. Such political criticisms show a Papist way of thinking. The parishes of the Patriarchate of Moscow outside the former Soviet Union, mainly in Western Europe and South America, display several tendencies. Some are nationalistic and, Soviet-style, arrogantly imperialistic, some are modernistic, others follow the Tradition and accept Non-Russians. If you are fortunate, you may live near a church of this jurisdiction that has spiritual depth and content.

4. ROCOR

The Russian Orthodox Church Outside Russia (ROCOR) exists mainly in North America, Australasia and Western Europe. As such it has been responsible for much missionary and translation work. It has in its near-100 year history also been subject to many sufferings and persecution, as it has been without the political protection of a powerful State. Thus, the best of ROCOR has been a Church of Confessors and Missionaries, as in its saints like St John of Shanghai. However, other parts of it have been involved in nationalism, excessive strictness to the point of phariseeism and depressing right-wing politics. Today, as part of the Russian Orthodox Church, it has sometimes given the impression of drifting and having lost its identity. This drift has come about whenever its faithfulness to the Tradition has been in doubt. If you are fortunate, you may live near a church of this jurisdiction that has spiritual depth and content.

On the Non-Inevitability of Modernism

Once upon a time the pseudo-science of Marxism used to proclaim that its claims, like death and taxes, were inevitable. In a similar way the supporters of the theory of evolution used to proclaim that it too was the only ‘truth’ that counted, until real scientists pointed out that it was only a theory among many. Similarly, the EU used to proclaim that its aim of a United States of Europe was also inevitable, ‘like a man riding a bicycle you have to carry on towards it, otherwise you will fall off’. Actually if you are cycling (especially towards a cliff edge), you can easily stop without falling off and turn back, which is exactly what the pragmatists of Brexit have done. Modernists also use the same pseudo-scientific argument of inevitability to justify themselves. In a post-modernist world, their argument is particularly absurd and old-fashioned.

Thus, forty years ago I remember a priest of a modernist Western diocese of the old Patriarchate of Moscow (who later defrocked himself, ran away from his wife and then committed suicide) using exactly the same argument. ‘The Catholics had Vatican II, and we will follow them. It is inevitable. We will get rid of the iconostasis, have women around the altar table, have deaconesses, do away with clerical clothing and be modern like the Protestants and then the Catholics. It is just that we Orthodox are behind the others’. I have been reminded of his words recently, as a member of the Paris Archdiocese has said that since one of their priests in Belgium already accepts homosexual ‘marriage’ and that a priest under Constantinople in Finland actually does such ‘weddings’, ‘the rest of the Church will follow’. Inevitability? As in Crete?

A member of the Constantinople Archdiocese in North America has also recently questioned why New York Governor Andrew M. Cuomo was recently given the ‘Patriarch Athenagoras Human Rights Award’. After all, Cuomo is well known for his outspoken advocate of the pro-death (erroneously called pro-choice) movement. On 17 July 2014, Governor Cuomo referred to the defenders of the pre-born child as: “these extreme conservatives who are right-to-life … they have no place in the state of New York.” It seems a strange criticism when two years ago Vice-President Biden, who so lavishly praises the present Patriarch of Constantinople and has also tried hard to further the Church schism in the Ukraine and is another politician who is openly supportive of abortion, also received the same dubious masonic award.

To some it seems that an Orthodox Church accepting everything that liberal Protestantism and liberal Catholicism accept, including homosexual clergy, teenage girls ‘dancing’ around the altar and guitar ‘masses’, is inevitable. After all, they say, ‘we are all subject to the same sociological processes’. Such people, inherently secularist and faithless, have no understanding that this is a typically Catholic/Protestant/Secularist/Western attitude. The Church is precisely the only organism (not organization) that is not subject to ‘sociological processes’ (four Local Churches resisted Crete), but to the processes of the grace of God, processes of the Holy Spirit. If the apostles and martyrs had been subject to ‘sociological processes’, they would have censed the demons (‘gods’) as they were asked to. Instead, they refused – and became saints, the fruits of the Holy Spirit.

The point is that none of the incredible secularization undergone by Protestantism and Catholicism in the last fifty years (or in the previous centuries either) is inevitable. However, this is true only as long as long as we have the Holy Spirit and not empty-hearted rationalism, that is the ‘fleshly wisdom’ of the spirit of the world – and we know who the prince of the world is. As the apostate scholastic Abelard wrote 900 years ago in the Prologue to his work ‘Sic et Non’: ‘The Fathers had the Holy Spirit, but we do not’. For the interest of the apostate descendants of Abelard, the word ‘Fathers’ means ‘the (Orthodox) Church’, in other words: ‘The (Orthodox) Church has the Holy Spirit, but the others do not’. There is nothing inevitable about modernism, just as there is nothing inevitable about any other form of apostasy.

What the Church Is Not

Piotr Multatuli, the respected contemporary Russian Orthodox historian and great-grandson of a New Martyr, has written: ‘The West will never tolerate the rebirth of Holy Rus. It will always try to annihilate us…Unfortunately, many in both State and Church still do not understand this’. We cannot comment on those in the Russian State who do not understand this, but of those in the Russian Church we can say a few words. We believe that those who do not understand this in the Church fall into two groups, each engaged in spiritual impurity.

1. Those Who See the Church as a Private Club

Firstly, there are those who do not look on the Church on earth as the Body of Christ, where God is incarnate among people. They see Her as a mere human institution for private spiritual consumerism, looking at Her essentially in a secular manner as a club for play, for self-serving, egoistic purposes. Thus, there is the tendency of small, inward-looking groups, often of converts. They form, in England for example, ex-Anglican clubs, in France for example, ex-Catholic clubs, elsewhere ex-Lutheran or ex-Calvinist clubs, or else, in general, disincarnate intellectual clubs, which debate disincarnate philosophy in clerically-led cliques, quite uprooted from ordinary Orthodox in the grassroots parishes. Such clubs are based on and preach Halfodoxy, heterodoxy with icons, denying the Orthodox Tradition, which is condescendingly relativized and dismissed as a set of mere ‘customs’. Those in such clubs have to stop talking and start doing, for the Church is not a club, but the presence of God on earth.

2. Those Who Commit Spiritual Treason Against the Church

Secondly, there are those who see the Church as a business, a secular operation for their own glory and well-being. For the King has unfaithful ministers: sadly, He has always had them and always will have them. Such are the ways of the world that infiltrate Church life. Sometimes, it can seem that only the neglected little people are faithful, while the princes of the Church follow the ways of the world. We should not despair, for unfaithful ministers will be swept away when the King returns. Those who love themselves and not the people of God, those who seek property and financial empires, those who seek the wallets, but not the souls of the people, those who prefer the rich and famous to the people, will be removed, for they will die. Moreover, their dioceses will die for lack of spiritually living priests, as the spiritually living people leave them. The result of the spiritual treason of the princes of the Church is solitude and death. The words of Christ are: Let the dead bury the dead.

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.

St Maria of Helsinki

‘All the tears that you have shed will glitter like diamonds on the robes of the Mother of God; for all your sufferings and trials God will especially bless you and reward you’.

Prophecy of the Holy Martyr Tsarina Alexandra (1)

There are a number of ancient Orthodox saints in Scandinavia: St Anschar (Oscar, + 865) in Demark; St Sunniva (c. 990), St Olaf (+ 1030) and St Hallvard of Oslo (+ 1043) in Norway: St Olaf (+ 1022), St Sigfrid (+ 1045) and St Anna of Novgorod (+ 1050) in Sweden. However, there is no ancient Orthodox saint in Finland as such, as it came to the Faith so late, already in Roman Catholic times, so it missed out on being in communion with the Church. However, in the renewal of Orthodoxy in modern times Finland does have a saint: Righteous Mother Maria of Helsinki.

Born on 16 July 1884 in Oranienbaum in Russia as Anna Alexandrovna Taneyeva into a family with Imperial connections, she was to become a lady-in-waiting and the closest friend of the Tsarina Alexandra. Snobbish and profoundly jealous aristocrats, rich but without nobility and imbued with selfish vanity and vulgarity, detested her. Typically for them, they dismissed here and slandered her as stout, unattractive, talkative, naive and unintelligent. However, children loved her and the pious Tsarina saw her pure, kind-hearted and childlike face and beautiful, tender eyes and valued her immense piety and generosity. Thus, the Tsarina befriended Anna, preferring her to the superficial and unspiritual court snobs, and in 1905, at the age of twenty, Anna was given a position at court. The three following years she went on holiday with the Romanovs.

In 1907 Anna Taneyeva married Alexander Vyrubov, an officer in the Imperial Chancellery. A few days before she had been warned by Gregory Rasputin that the marriage would be an unhappy one, but she had ignored him. The marriage remained unconsummated, for Anna’s husband did indeed turn out to be mentally deranged, having tried to kill her, and had to go for treatment in Switzerland. Within eighteen months the unconsummated marriage had been annulled. After the Revolution Anna’s mother told interrogators that her son-in-law had ‘proved to be completely impotent, with an extremely perverse sexual psychology that manifested itself in various sadistic episodes in which he inflicted moral suffering on her’.

Anna Vyrubova, as she had now become known, became one of Elder Gregory Rasputin’s followers and on orders from the Tsarina went to visit his home village of Pokrovskoe in Siberia in order to investigate rumours about him, which turned out to be baseless. Her importance grew at court and with the death of St John of Kronstadt Elder Gregory became more and more important to her. For some years she served as a go-between for the Tsarina and Elder Gregory at those times when his healing powers were needed. During World War I Anna trained as a Red Cross nurse and cared for soldiers along with the Tsarina and the Tsarina’s two older daughters, the Grand Duchesses Olga and Tatiana. Her great generosity to the poor left her virtually penniless.

In January 1915 Anna was severely injured in a train accident between the capital and Tsarskoye Selo; the convalescent found herself crippled, but credited Gregory with saving her life through his prayers. In September 1916 she, Lili Dehn and Gregory went to Tobolsk to venerate St John of Tobolsk who had been canonized. Anna opened St Seraphim’s military hospital with the huge amount of 100,000 roubles she received from the railway company in compensation for her accident. She also planned to build a church dedicated to St Seraphim of Sarov on her property.

On the evening of 16 December 1916 Elder Gregory told Anna of a proposed visit to Prince Yusupov in order to meet his wife who was reportedly ill. The next morning Gregory’s disappearance was reported by his daughter to Anna. An investigation followed and the murderers Prince Yusupov and Grand Duke Dmitri were placed under house arrest. Two days later Gregory’s brutalized body was found. On 21 December it was taken to be buried in a corner on Anna’s property adjacent to the Imperial Palace. The burial was attended by the Imperial couple with their daughters, Anna, her maid and a few of Gregory’s friends.

On 21 March 1917, very ill with the measles, the much slandered Anna Vyrubova was arrested for no reason by the masonic Kerensky dictatorship. Completely innocent, she underwent five months of harsh imprisonment in the Peter and Paul Fortress in Saint Petersburg that even included an unnecessary and humiliating medical examination to prove her virginity. The fifteen interrogations on her political role concluded that she was too morally upright, honest, sincere and childlike to have done anything wrong and she was released.

Anna’s memoirs describe her harsh treatment in the damp prison, her illness, the beatings, kickings, mockings and being spat upon, and her narrow escape from execution when, miraculously, she met several old friends of her father on a Saint Petersburg street who helped her to escape. This she attributed to St John of Kronstadt, who had already consoled her in a dream before her arrest. She endured much hardship and poverty avoiding the Bolsheviks, but only reluctantly escaped to Finland in early 1921.

Her memoirs, Memories of the Russian Court (2), published in Paris in 1922, provide rare and valuable descriptions of the home life of the Tsar and his family. No-one understood Gregory Rasputin and the Tsarina better than Anna. Condemned and slandered by the worldly as naïve and unintelligent, she had foreseen everything that would happen with the overthrow of the Tsar. The ‘intelligent’ politicians and aristocrats who had betrayed the Tsar had foreseen nothing.

In 1923 Anna became a nun at the monastery of Valaam under the name of Mother Maria. She lived under the spiritual direction of Valaam elders and lived in poverty as a pious Russian Orthodox nun. Unable to enter the convent of her choice due to her physical disabilities, she stayed in her own very modest house, living the strict monastic life of a secret nun. At first she lived with her mother and then, when she died in 1937, a loyal friend called Vera Zapevalova (+ 1984), poorly and reclusively.

Anna spent this second half of her life first in locations in Finland, then in Sweden and after the Second World War in Helsinki. For over forty years a nun, she died penniless aged 80 on 20 July 1964 in Helsinki, where her grave is located in the Orthodox section of the Hietaniemi cemetery. She had been born one day before the date of the martyrdom of the Imperial Family and reposed three days after it. In birth, as in death, she had been tied to them. So ended the life of one who was faithful to the end to the ideals of God, Tsar and Homeland.

‘In Finland you have a saint – Anna Vyrubova – said a hieromonk from the Trinity St Sergius Lavra. Turn to her in any need for help’. ‘Go to her grave in the Orthodox cemetery there, stand and pray. Feel how easy it is to pray there, how calm and peaceful your soul becomes’ (Bishop Arseny). (3)

‘May God help us all….to unite with one another in peace and love, offering our tears and ardent repentance to the Merciful God for our countless sins, committed before the Lord and the Tsar crowned by God…And only then will a great and mighty Russia rise up, for our joy and for the fear of our enemies’. (3)

Mother Maria

Notes:

1. P. 196 of ‘Vernye’ (The Faithful) by O. V. Chernova, Moscow 2009

2. http://www.alexanderpalace.org/russiancourt2006/chapter_I.html

3. P. 203 of ‘Vernye’ (The Faithful) by O. V. Chernova, Moscow 2009

Why the Orthodox Vatican II Failed Before it Even Began

I first heard of the concept of and preparations for a ‘Pan-Orthodox Council’ (= a Church Council) exactly forty years ago, in 1976. I found it all very strange, since no doctrinal issue was at stake. It was explained to me by a notorious modernistic and ecumenistic priest, who later (like the notorious George Gapon in pre-revolutionary Russia) defrocked himself and committed suicide. The sad fact is that any human group always contains traitors. Thus, among the twelve disciples there were Judas and Peter. However, although the latter denied Christ three times, he repented three times, affirming his love for the Saviour (Jn. 21). We now know who today’s traitors to Orthodoxy are. However, we also know that, like Peter, they too can repent.

Today, 16/06/16, representatives of 15% of the Orthodox world are about to meet in Crete. True, this will go down to 10% if the Serbian Church delegates, including even the ambitious and liberal Bishop Maxim of Western America, walk out, and 5% if the Greek Church delegates follow them. In any case delegates representing 85% of the Orthodox world are not taking part and even those taking part seem to have hardly any support on Mt Athos and elsewhere. The alien agenda, the masonic logo, the date of the opening and the absolute refusal to listen to the complaints of the mass of faithful Orthodox clergy and faithful all mean that the attempt to impose a Vatican II-style Council on the Church of God has failed most dismally.

Usually the unfaithful leave the Church after Councils, which always separate the wheat from the tares. This time the separation has happened before the Council. Did the power-crazed forces of this world really think that they could impose Vatican II-style Protestantization on the Church of God, as they did on Roman Catholicism over fifty years ago? To sabotage the monolithic manmade structure of the Vatican is easy; you simply elect your agent as Pope. It has been like that for well over a thousand years. To sabotage the Church, in which we have freedom, is quite a different proposition. The enemies of the Church only see fantasy in our Christian hope and faith and spite in our telling of the Truth with love. That is why they feel despair, faithlessness and hatred.

All Councils are called into being by what is called in Greek ‘crises’, that is, they are summoned in order to pass judgement, which is what ‘crisis’ means. And just as the Councils of old sifted the Arians or the Nestorians or the Monophysites or the Monothelites or the Iconoclasts from the Orthodox, so today we are seeing, even without a Church Council, a sifting. This time it is sifting the secular-minded from the Orthodox. The Orthodox are those who, led by the Russian Orthodox Church, believe in the multinational Worldwide Empire of the spirit, as is expressed by the phrase ‘I believe in the One Holy Catholic and Apostolic Church’; the secular-minded are those who, led by the USA and its allies, believe in the multinational Worldwide Anti-Christian Empire of Eurosodom and Gomorrhica.

It is true that the Orthodox are being challenged from the left by traitors and from the right by schismatics and that these two groups sometimes work together, just as Judas co-operated with the Pharisees. However, the Church is much stronger than either of these groups. It is now time for all those who have not yet chosen which side they are on to choose, with the Orthodox or with the secular-minded, with Christ despite our sins, or with Babylon. The world may be shocked by division – but only because it thinks in terms of the superficial unity of Public Relations. We, on the other hand, are called to Unity through Truth, not through Untruth, for, ‘Think not that I am come to send peace on earth: I came not to send peace, but a sword’ (Matt. 10, 34).

Florence II: The Phanar Successfully Isolates Itself from the Orthodox Church

For where two or three are gathered together in my Name, there am I in the midst of them.
Matt. 18,20)

Councils called in His Name are blessed by the Holy Spirit, but meetings called in the name of others (Joe Biden?) are cursed by evil intentions.

Such was the result of the fifteenth-century Council of Florence, when the Patriarchate of Constantinople signed away its Orthodox birthright for a Uniat mess of pottage. As a result, in 1449 the Russian Orthodox Church essentially became independent from Constantinople and, in time, 1589 obtained its first Patriarch. In recent years the meddling of the Patriarchate of Constantinople in the internal affairs of others has created tense relations with many of the other thirteen Local Churches, especially with the Russian, Czechoslovak, Georgian, Greek and Bulgarian Churches. It has hurled insults at them and even created a diplomatic incident, giving the impression it has a dictatorial and tyrannical attitude towards them.

It is well-known that since 1948 the Patriarchate of Constantinople has been a branch of the State Department in Washington. A Wikileaks document containing a conversation between the Patriarch and the US Senator Durbin confirm this. Their US-appointed Russophobic Patriarch said: ‘If the Oecumenical (sic) Patriarchate loses its traditional position in Istanbul, then the Russian Orthodox Church will be able to realize its pretensions (sic) to controlling the Oecumenical Patriarchate and will become the leader of the whole Orthodox Church. The Patriarchate needs defending in order to resist the humiliations of Ankara and the pretensions of the Russians’.

Hence the current, US-organized hostilities against Russia, which is suffering a triple war. It is suffering an economic war through so-called ‘sanctions’ for the Crimea’s democratic decision to return to Russia, and therefore are completely illegal sanctions. It is suffering a propaganda war, with the open lies of the US-controlled Western media being spread and even believed. It is suffering a military war with huge amounts of NATO weaponry now on Russia’s borders and the occupation of Eastern Europe from Lithuania to Romania by US forces. All of this can be seen most obviously in the Ukraine, for the moment controlled by the Fascist junta in Kiev, which exists only thanks to a massive US PR machine.

Here the US is backing both the Philaretist schism in the Ukraine as well as other groups, including the Vatican-supported Uniats of Galicia, who are persecuting and murdering representatives of the One Local Church, the Ukrainian Orthodox Church under Metropolitan Onufry, which is part of the multinational Russian Orthodox Church. The US State Department, desperate to destroy the Russian Orthodox Church, is willing the Patriarchate of Constantinople to organize these schismatic groups into one large group under its control. If that Patriarchate does this, it will fall into the unforgivable sin of creating schism, effectively abolishing itself and its Patriarch will go down in history as one of the most inglorious patriarchs ever.

What then should the Russian Orthodox Church do as regards the meeting of some Local Orthodox Churches in Crete in a few days time? Three or four of the fourteen Local Churches (with the Serbs, it depends who you talk to) are boycotting it as their complaints have been ignored by Constantinople. If the Russian Church joins these three or four, then the Polish and Czechoslovak Churches may follow and perhaps Alexandria, Greece and Cyprus will follow them. This would leave a meeting in Crete at which the US-appointed Patriarch of Constantinople will talk to the US-appointed Patriarch of Romania (US-appointed because he agreed to start schisms in Moldova and the Ukraine, parts of the Russian Orthodox Church) and the tiny Churches of Jerusalem and Albania (also run from the US).

The Russian Church is faced with a choice: to go to Crete and refuse to sign the more or less masonic documents that Constantinople has been trying to ram down everyone’s throats since the US told it to in 1961, speaking words of truth to the world at large. Or it can boycott the meeting entirely and call a Council in Russia, at which the other nine Local Churches, 90% of the Orthodox world plus the majority in the other four Local Churches, who do not recognize the politicking of their leaders, can confer. It will be 99.9% of the Orthodox world against 0.1%, the latter led by the semi-Uniat Patriarch of Constantinople. He will be in schism with himself and a few other US-appointed bureaucrats.

What will be decided we have no idea. We only know that whatever happens, the gates of hell will not prevail.