Category Archives: Moscow

Christ the Invincible Power

Answers to Questions from Recent Conversations and Correspondence

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

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

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

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

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

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

Q: What was it in fact?

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

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

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

Q: What happened next?

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

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

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

Q: What happened next?

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

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

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

Q: When was that?

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

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

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

Q: What happened next?

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

Q: What was your attitude to the Moscow Patriarchate?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Q: Who are the unChurched in Russia?

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

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

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

On Debolshevization and Bolshevization: Questions and Answers from Recent Correspondence

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Q: What does Debolshevization mean in concrete terms?

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

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

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

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

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

The Future of Russian Orthodox Outside the Canonical Territory of the Russian Orthodox Church

Introduction: A Definition of Terms

At the present time there are three groups of Russian Orthodox which have permanently settled outside the canonical territory of the Russian Orthodox Church, but which are for the moment administratively separated. This canonical territory means China and Japan, where there are already Autonomous Churches, and above all the countries formed from the ex-Soviet Union, notably the Russian Federation, the Ukraine, Belarus, Moldova, Kazakhstan, Latvia, Estonia and Lithuania – with the exception of the canonical territory of the ancient Georgian Orthodox Church.

We naturally exclude from these three groups ex-Russian Orthodox: the Ukrainian nationalist group whose ancestors once mainly lived in Polish Galicia and most of whose descendants are in Canada; the small group whose ancestors once belonged to the Russian Church in Finland; very small communities sometimes of Russian descent in a few parts of Western Europe under the Paris Jurisdiction; even smaller sects which broke away from the Church Outside Russia (ROCOR) between 2000 and 2007. These four groups have for purely political reasons consciously chosen to live outside the canonical unity of the Russian Church, the first three under the Patriarchate of Constantinople.

One Faith but Three Administrations

These three groups of Russian Orthodox are:

1. Those who have a disputed autocephalous status in North America. They include above all, but not only, those of ‘Ruthenian’ origin whose ancestors emigrated from the former Austro-Hungarian Empire and those who were converted in Alaska when it was still a Russian possession. With their presence dating back well over a century, that is, before the 1917 Revolution, they are grouped in what is called the OCA (Orthodox Church in America).

2. Those in the self-governing Russian Orthodox Church Outside Russia (ROCOR), whose ancestors either emigrated after the 1917 Revolution, or after 1945, or who have joined the Church since. This group is centred in the USA, but has many members in parts of Western Europe (principally in western Germany and Switzerland), Australasia and also some members in Latin America and the Holy Land.

3. Those who depend directly on Moscow, but live above all in dioceses in Western and Central Europe, but also in much smaller numbers in countries as diverse as the USA, Canada, Thailand, the Philippines, Iran and elsewhere. These are mainly those who have emigrated to these countries in the last twenty-five years since the collapse of the Soviet Union in 1991.

These three groups represent different periods and different generations of emigration. The first group dates back five generations and more, the second often dates back three or four generations, whereas the third often dates back only one generation. Is there a possibility that these three groups may one day join together? Surely, that would be a logical, canonical and indeed welcome outcome? And if not, what could prevent them from doing so? Let us look in detail at each of the three groups.

Is an Administrative Merger even Possible?

The first group, in its present form a product of the Cold War politics of nearly two generations ago, appears to be split into two factions. Some more traditional would like to have closer relations with those who in North America are happy to call themselves Russian Orthodox (those belonging to groups 2 and 3), but others for political reasons object to the term ‘Russian Orthodox’. They confuse this term with some narrow, ethnic identity instead of the multi-ethnic reality. These, sometimes quite Russophobic American nationalists, often not of Slav but of Protestant background, are generally very modernistic and have little understanding of the Tradition.

Therefore, they may wish to quit the OCA background which is in the disciplines of the Russian Church and Tradition. Like other political dissidents elsewhere, these latter may wish to join the Patriarchate of Constantinople. Their mentality is after all very similar to those ex-Russian Orthodox already in the Patriarchate of Constantinople, in the Paris Jurisdiction (including ex-Sourozh) and in Finland, whose mindset in the eyes of Russian Orthodox is more or less schismatic and even semi-treasonous. Under Constantinople, these dissidents would, like the others who have left the Russian Church, be allowed to operate outside the canonical and liturgical disciplines common to the Church.

The second group, ROCOR, should by its name unite all Orthodox outside Russia (Russia meaning the Russian Lands, that is, the canonical territory of the Russian Orthodox Church, as defined at the beginning of this article). However, it does not do so at present, though it is now showing great openness at least in North America to groups 1 and 3, even receiving the former OCA leader. One of the problems for some in ROCOR is that as long as the Soviet Union existed, it had a very clear, even exaggerated identity, but that was a whole generation ago. As a result, some individuals prefer to pretend that the Soviet Union still exists, under the imaginary term of ‘Putinization’, but this fantasy is mere New Cold War propaganda of the basest kind and self-justification for the disobedience of schism and conforms at best to fantasy, at worst to paranoia. We must not live trapped in the past, for salvation can only come if we live in the present.

Today, ROCOR seems to be confining itself to North America and Australasia, with South America and Western Europe increasingly small and detached. Is it to confine itself in the future only to the English-speaking world? The direction of the ROCOR leadership seems to some unclear and ROCOR identity has perhaps been blurred by Western rite experiment. On the other hand, the membership of ROCOR has increased rapidly through recent emigration. All is still possible and ROCOR could still become a federation of regional Metropolias around the world, as Patriarch Kyrill would like. This process of Metropolitanization is precisely what has been carried out on Russian Orthodox canonical territory. However, time is passing and several years have gone by since such strategic decisions could have been taken.

The third group, directly under Moscow, is expanding rapidly by emigration, especially in Western Europe, where most countries are effectively now directly under Moscow and ROCOR is clearly an outnumbered minority, mainly by its own choices. It must be said that this situation looks like being replicated elsewhere too. The situation has indeed been transformed in the last 25 years since the collapse of the Soviet Union. Whereas once this group was tiny, today it is the biggest. We can remember the situation only thirty years ago of the dioceses in Brussels, Paris and London, where, all told, the flock numbered three bishops, a dozen or so priests and a few hundred faithful! In other words, three ‘dioceses’ totalled no more than a parish.

Today, with large new churches built or being built in Rome, Madrid, Paris, Strasbourg and in several cities in Germany, large dioceses in Italy and Scandinavia, several parishes in Portugal, Spain, Ireland and even Iceland, with well over a million faithful, the momentum is clearly here. However, there are difficulties. Some of its older and senior clergy seem to have problems adapting to life outside Russia and can have ‘Soviet’ reflexes. Not only do they not understand local cultures, mentalities and family life, but some do not understand the local language and so cannot even communicate with and confess the children of their flocks. This is a very, very serious pastoral problem. Little wonder that some recent and better integrated emigrants sometimes prefer to attend ROCOR churches or, in North America, traditional OCA churches.

Conclusion: Three in One in the Future?

One thing is clear – no solution to three separate administrations will ever be imposed from above. No-one in the Centre in Moscow wishes to be accused of imposing some Soviet-style structure or reorganization, as was disastrously tried in the 1920s. In the internet age top-down ‘Soviet Tank’ style is dead, belonging firmly in the past. Unity today can only come organically, from the grassroots. True, the Centre in Moscow strongly, but also understandably, dislikes the extremist fringes with their disloyalty and Russophobia, either of the left-wing Paris/Sourozh type, or of the right-wing sectarian type that once posed a problem in ROCOR. Perhaps the dream that the spiritually healthy parts of the OCA may one day merge with those directly under Moscow and with ROCOR in North America could come true. Thus, a newly formed group called something like The Russian Orthodox Metropolia in North America – ROMNA, could emerge from the past.

As for ROCOR in Australia, New Zealand and Indonesia, it could become part of some large Metropolia in Australasia, including parishes in Thailand, South-East Asia and the Philippines, called something like The Russian Orthodox Metropolia in Australasia – ROMA. Surviving ROCOR parishes in Western Europe could become part of a Metropolia, centred at the new Cathedral and seminary in Paris, perhaps called the Russian Orthodox Metropolia in Europe – ROME. As for Latin America surviving ROCOR parishes there could simply merge with local parishes under Moscow in one single Metropolia, The Russian Orthodox Metropolia in Latin America, perhaps called ROMLA. This would together make four Metropolias, together forming a renewed and expanded Russian Orthodox Church Outside the Russian Lands of over 1,000 parishes. Dreams? For the moment, yes, but at least food for thought for the long term.

123: Rome, Istanbul, Moscow

According to Canon III of the Second Universal Council and Canon XXVIII of the Fourth Council, the Metropolitan primacy of honour goes not to Jerusalem, but to the City where the Emperor lives. Thus, in the first centuries the Imperial Capital of Rome took the primacy and second place was taken by the Second Rome, New Rome, which the first Christian Emperor had founded and where he soon went to live. However, in the eleventh century Rome fell away from the Church and Holy Orthodoxy and lapsed into a paganised, barbarianized, so-called ‘Christianity’. This new pseudo-Christianity is what lay behind Papal corruption, violence and heresy in the first half of the eleventh century.

Thus, in the second half of that century it fell into the Invasion of England in 1066 and ensuing genocide throughout the Isles, pagan Aristotelian Scholasticism, the Crusades in the Holy Land and Eastern Europe, the human sacrifices made to Satan by the Inquisition, indulgences and mass genocides in ‘religious wars’ in Western Europe and the world’s greatest genocide (75 million dead?) in what became Latin America. Thus, New Rome, the City of the Emperor, took the place of Old Rome. Then in its turn, four hundred years later, this Second or New Rome fell away by betraying the faith to Old Rome and was duly occupied by the Ottomans. Thus, primacy passed to the Third Rome in Moscow, become in its turn the City of the Emperor.

The Emperor is the Defender of the Faith and the real, and not fictitious, Capital of the Church, of Holy Orthodoxy, is the City which extends its protection to all Christians and whose ruler is not ashamed to confess the Orthodox Faith. Since the fifteenth century this has meant Moscow, despite, or in a sense because of, all the Western attacks on it. These attacks were especially ferocious during the twentieth century and paralyzed it for three generations after the Western-organized ‘regime-change’ coup in 1917 and the ensuing genocide by the materialist Bolshevik regime. Today, with revival and restoration at last beginning in an increasingly sovereign Russia, the protection of Christians is exactly what the ruler in Moscow is doing in Syria.

This action has been very successful, with the result that the disastrous Obama regime is now pleading with Russia to allow a truce there; the end-game is approaching. The neocons have failed to effect regime change in Syria, just as the regime-change in the Ukraine, which they effected by toppling its democratic government, has proved to be the catastrophe that we all knew it would be. The defence of Christians in the Ukraine and Syria: this is why Russia is today the object of vicious propaganda attacks from the Western Powers and their demonic masters. The miracle of restoration of the Church inside Russia, however partial, hesitant, fragile and merely beginning, is abhorrent to the demons, for all their hopes of destroying the Church on earth and enthroning Antichrist are having to be postponed.

As regards the meeting of the Patriarch of the Third Rome and of the Pope of the First Rome, all is becoming clear. Both old Romes are now reluctantly ceding their places to the Third Rome, if only by force of circumstance. For it is not the Patriarchs of the First or Second Romes who lead the Church, it is the Patriarch of the Third Rome. He is free of submission to the Pope of Old Rome and to the USA. Thus several Western news agencies have presented the meeting at Havana Airport as the ‘first between the leaders of the two confessions since 1054’ (ABC News). Fox News says much the same. In France ‘Le Journal du Dimanche rightly asserts that the leaders of ‘the Catholic and the Orthodox Churches have not met since the age of the Schism’.

Thus, in reality even for the secular media the regular meetings between the Popes of Rome and the Patriarchs of the Second Rome, today Istanbul, do not count. The Patriarch in Istanbul, a Turkish citizen whose policies are dictated by Joe Biden and the US State Department, is not taken seriously even by the secular media. A compromised faith does not count: the Pope of Rome wants to talk to the real thing. In Italy the newspaper Corriere della Sera quotes the Pope: ‘Russia has imperial blood and so it can give the world a great deal’. The Pope is in fact calling on help from Russia, just as over 200 years ago his predecessor called on help from the Russian Emperor Paul to fight against the atheist Napoleon.

Not least Pope Francis now has to find a way of controlling the devilish hatred for the Church of the Uniats, whom the Vatican has so foolishly again unleashed in the Ukraine. Indeed, the first price for any help that Old Rome needs from the Third Rome in its battle to survive against Secularism, the illegitimate child of its illegitimate Protestant child, will be justice in the Ukraine. There Uniats have stolen churches, maimed and killed – all in the name of the Vatican: a story familiar elsewhere, for example in Serbia. This is why all the Uniat journalists are running scared today: could the South American Pope sabotage their xenophobia, which is justified by their Uniat ideology and their absurd pretence of being Orthodox, and tell them to convert to proper Catholicism or else abandon them?

Catholicism is all but finished in the West: if it is to survive, it has now to look to a restored Russia, the protector of the Church. It has to repent for its millennial and contemporary crimes, not least its co-operation with the Bolsheviks in the 1920s, for which in 1945 it had to pay very dearly after its collaboration with Hitler, pleading for and receiving Orthodox protection. Catholicism is at the crossroads, it can continue on the path of modern secularization, on which it has been for over fifty years, or it can return to the Church of God, incarnate in the first millennium of Western history. Having seen that in Istanbul there is only a minor ethnic cult, multinational Old Rome is now looking to multinational Third Rome for survival.

Our Man in Havana: From the Catacombs to the World Stage

Some Orthodox are, understandably, worried by next week’s meeting between the Patriarch of the Russian Orthodox Church and the Pope of Rome. However, perhaps they listen too much to the CIA-paid hacks of the Western media who are already presenting the meeting as a kind of Russian Orthodox prostration before the Pope of Rome, on the orders of President Putin who is, apparently, desperate for any kind of contact with the West! Having recalled that at the Victory Day parade in Moscow on the 9 May the Russian President stood side by side with the leaders of China, India and many other lands, representing virtually the whole Non-Western world, the vast majority of humanity, we shall laugh our fill at the Western media. It is the G7 Western world that is isolated, bunkered up in Hitler’s Villa outside Munich as in June 2015. The meeting at Havana Airport between the Russian Orthodox Patriarch and the Pope of Rome, between the past and the future, between Old Rome and the Third Rome, will be successful, but only if the Pope of Rome comes with repentance. Why?

First of all this is the first meeting in history between a Russian Orthodox Patriarch and a Pope of Rome (though not with a Pope of Alexandria). Ignorant Western media point to the fifteenth-century meeting between the then Pope of Rome and Metropolitan Isidore at the so-called ‘Council’ of Florence. However that Metropolitan was not a Patriarch, he was not Russian and, above all, he was not Orthodox. The truth is that this meeting could be a turning-point for discredited Catholicism. It now has a chance to repent before the Russian Orthodox Church for the crime of Uniatism. Just as the Polish Pope, himself a quarter Uniat by descent, did apologize for the Crusaders’ barbaric sacking of New Rome in 1204 (800 years late!), so now this Latin American Pope of Rome has the opportunity to ask forgiveness (420 years late) of the Russian Orthodox world. It knows that as long as there exists a single Uniat, it is stabbing the Church in the back. The Vatican now has to start behaving as though it were Christian.

The Russian Orthodox world has never been against a meeting with the Pope of Old Rome, but it has always had to be on our terms, not from a position of humiliation, but from a position of authority. It could never have happened with the aggressive Polish Pope; with the penitent Pope Benedict it could have happened, only he was removed for being too close to Orthodoxy; now with this Pope there has come a chance. Both leaders are making pastoral visits to Latin America and Catholicism is facing the ‘battle of the millennia’ and needs the Church. Catholicism, heir to 2,000 years of history, now has a vital choice to make, to choose between the first millennium, which was Orthodox, and the second millennium which was Catholic-Protestant. In this third millennium, either it will choose to protestantize itself completely, or else at least a small part of it can choose the path of repentance and return to the Orthodox Church, supporting the Russian Orthodox defence of the Christian Middle East or siding with the anti-Christian post-Protestant West.

A generation ago, until 1991, the Russian Orthodox Church was for the main part viciously hounded by politicians and mockingly despised by Non-Orthodox. We well remember the 70s and 80s when we were forced to live in an almost ghetto-like situation; we were indeed the last of the Mohicans. Whether inside or outside Russia, we lived in the catacombs. At that time there were only 40 bishops in Russia and 5,000 clergy; today there are 361 bishops and some 40,000 clergy. There is no reason to think that those figures will not double over the next generation. The miracle happened with us. Through the prayers of the New Martyrs and Confessors of the Russian Lands, at that time the atheist regime of the countries of the Soviet Union collapsed by self-chosen dissolution, but also the Western world chose to descend into the pit of hell by self-chosen dissolution. Exactly a generation after these events, in 2016 we are now entering a new age, the generation where we come out of the catacombs and the ghetto and move onto the world stage.

Some may find it difficult to adapt to this; others who were never comfortable in the ghetto find it easier. But the fact is that for the first time in history a Pope of Rome is meeting a Russian Orthodox Patriarch. The Church moves centre stage. It may be that the Russian Orthodox Church can save at least parts of Roman Catholicism from Protestantization. Certainly, with last week’s canonization of the ROCOR hierarch and wonderworker, St Seraphim of Sofia, who first exposed the heresy of Bulgakov and then the heresy of Ecumenism, there is no doubt that the Russian Church has moved far on from the provincial Orthodoxy of the fringes who are still stuck in old-fashioned modernism. The Russian Orthodox Church now takes the lead in the Orthodox world and has turned the leadership of Orthodoxy from a US-run masonic affair into the voice of the Church. Not only that, but it also reclaims the Ukraine from the Nazi Uniat junta in Kiev, which may have only a few months to live.

Sunday of the New Martyrs and Confessors

Patriarch and Pope to Meet in Cuba on 12 February

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

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

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

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

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

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

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

The Russian Orthodox Church: Yesterday and Tomorrow

The Emperor and the Empress thought that they were dying for their homeland. But in fact they died for all mankind.

Pierre Gilliard, Swiss tutor to the Tsar’s children.

Foreword

Ten years ago, in 2005, debate raged in the Russian Orthodox Church Outside Russia (ROCOR) about our relations with the Church inside Russia. Was it at last free and so could we enter into canonical communion and work together, building the future? Such was the debate that a Pan-Diaspora Church Council was called in San Francisco in 2006 in order to answer the questions posed. At that time we had to counter some very false arguments which were advanced in favour of sectarian self-isolation, arguments that were shaped by the impurity of politics and psychology, and not by the purity of theology. Below are examples.

Yesterday

The human weakness of Metropolitan (later Patriarch) Sergius (+ 1944) and his followers, as revealed in compromises with the atheist persecutor Stalin, known as ‘sergianism’, was erected by some into a ‘theological’ heresy. In fact, it was just another form of erastianism, of placing the State above the Church, of which there had already been so many examples in other forms in the Old Testament and in 1900 years of Church history. There was nothing theological in this, for it was only human weakness on the part of one who had found himself under huge pressure from a militant atheist State. No-one is to judge him for his weakness, there is no place for phariseeism here, for God is the Judge of all.

Though there was nothing of a dogmatic or theological nature in such compromises, certain individuals, partly under the influence of North American political puritanism, even concluded that the present-day sacraments of the Church inside Russia had somehow mysteriously ‘lost grace’ on account of this compromise of three generations before. As a ROCOR priest, I first came across this astonishing piece of politics masquerading as theology in 1992 from someone who was under the influence of this North American error. In fact, of course, sergianism is not a heresy, whereas puritanism, with its inherent impurity of Novatianism, Donatism and Eustathianism, as seen in the light of the canons of the Council of Gangra of 340, most certainly is.

The political and diplomatic support which a few in the Church inside Russia sought from Roman Catholics and Protestants, and called ecumenism, was also condemned. However, it was a very curious idea that the opinions or actions of a handful of individuals could be held up as a sign that the whole of the Church inside Russia, 160,000,000 people, was therefore somehow tainted by the heresy of ecumenism! In reality, most of the faithful inside Russia had never heard of ecumenism and those who had were utterly opposed to it. This was all the stranger, in that by 2005 ecumenism had in any case come to mean something very different from in its political heyday between the 60s and 80s. Instead of concerning itself with politically-enforced syncretistic compromise, in fact heresy, it had turned to having good-neighbourly relations with heterodox, something that ROCOR, with the many mixed marriages among parishioners and regular need to use heterodox premises for services, had always cultivated.

The strangest argument heard at that time was that we could not associate ourselves with the Church inside Russia in any way because of the compromises of a few individuals in it. This was an appalling error, for it would have meant that we could not associate ourselves with the Church of the New Martyrs and Confessors. True, we, in freedom, had canonized the New Martyrs and Confessors first, in 1981, 19 years before the Church inside Russia had been able to do so by freeing itself. However, many, including myself, had wondered why we in the Church Outside Russia (ROCOR), living in freedom, had so scandalously not canonized the New Martyrs and Confessors long before, from the 1920s on. We felt shame for ourselves.

The sad reason for the delay had been because elements in ROCOR were themselves contaminated with politics. Indeed, I well remember how in 1981 certain parishioners at the ROCOR Cathedral in London, as also elsewhere, had actually been opposed to the canonization. And in any case, the ROCOR canonization had only ever been a first step, a beginning. As I wrote at the time: What has begun in New York must come to completion in Moscow. Moreover, for lack of trustworthy information we had canonized only some 8,000; the Church inside Russia, with greater access to archives, has canonized well over 30,000 and that number is increasing.

Others said that we in ROCOR could have nothing to do with a Church whose bishops belonged to the KGB. I would have agreed with this – if any had belonged to the KGB, such as, we suspect, the defrocked schismatic Filaret Denisenko, now the darling of the CIA. In fact, they did not. The senior bishops inside Russia merely had KGB code names – in the same way as Western secular leaders, whom we prayed for in our services as civil leaders, had KGB code-names. The Church inside Russia could just as well have said: ‘We will have nothing to do with ROCOR because you pray for individuals who have KGB code-names’. It would have been just as false an argument.

Some in ROCOR admitted that there were members of our Church, in good standing, who worked or had worked for the CIA and other Western spy services. They countered this by saying that there were members of the KGB in churches inside Russia. This was totally false: the only KGB members who attended churches there were those who went there to spy, to note down names of priests or young people and create problems for them.

Sectarian elements in ROCOR objected that if we entered into canonical communion with the Church inside Russia, we would then be in communion with the rest of the Orthodox Church! I first heard this incredible argument, I think, in about 1999, when a ROCOR priest from London concelebrated with a priest of the Patriarchate of Constantinople. This had raised an objection from a sectarian priest trained in North America. In the Western European Diocese of ROCOR, where I had been ordained and celebrated until 1997, such concelebrations were perfectly normal and happened regularly. As a ROCOR priest, I was amazed at this sectarian spirit, which I had hardly met before. The logic of this argument would be that we in ROCOR were no longer in communion with Mt Athos, which is in the jurisdiction of the Patriarchate of Constantinople. Absolutely unthinkable! (Naturally, such sectarians later left ROCOR).

On a much more serious and practical level, there were those who pointed out that among representatives of the Church inside Russia in the Diaspora there were still corrupt and renovationist clergy at even the highest level, even though several had by then died out. This was a problem. Although these renovationists called us slanderers for telling the Truth and so shaming their false idols (as renovationists elsewhere still do), the problem was largely overcome in 2006, when most such clergy in England and France left the jurisdiction of the Church inside Russia in a schism which they created; since then, two or three other such individuals have simply been removed, so they can no longer cause scandal and can at last learn the basics of the Faith.

Finally, there were those who said that we could not work together with the Church inside Russia because the situation in Russia was not as it had been before the Revolution. Soviet practices had infiltrated Russian society, alcoholism, abortion, corruption and divorce were rife, the mummy of the Russophobic murderer Lenin still lay on Red Square, and the squares and streets of Russia were littered with his statues or named after his henchmen. They demandingly demanded in fact that the post-Soviet Russian State (in charge of such matters) behave as though it were part of the Russian Church! In the face of this argument we pointed out that pre-Revolutionary Russia had not been ideal either (otherwise there would never have been a Revolution), we asked for compassion for a people deprived for three generations of a free Church, asked for patience and said that with time the Church will influence the State, since repentance, which we too are in need of, changes people.

Victory

The above arguments were rejected, with repentance for ever having entertained them, by well over 95% of ROCOR, dismissed as the arguments of schismatic impurity, of a tiny, sectarian, inward-looking and politicized minority, which had been trying to take over ROCOR, holding us back and impeding us from fulfilling our universal calling together with the rest of the Russian Orthodox Church, the great majority. As we know, in 2007 the vast majority of the hierarchy, clergy and people of our little ROCOR were happy to enter at last into canonical communion with the vast majority of the rest of the Church, of which we had always spiritually been a part. The separation, caused purely by political events exterior to the Church, was over. We were sure that the Church inside Russia had freed itself, as had already been made evident by the Jubilee Council of 2000. At long last, our inward unity could become outwardly apparent and, impediments removed, we could progress together towards our common destiny and ever more urgent mission.

Tomorrow

A generation after the fall of State atheism in the Russian Federation, we see in Russia today most interesting developments, promising for the future. After the awful period of ‘law of the jungle’ capitalism in the 1990s, with its rule of seven bankers, ‘Wild East’ bandit privatizations and the appearance of pro-Western criminal oligarchs and liberals, Russia has largely seen through that alternative to Communism that was offered it by the consumerist Western world, which we too, living in the Western world itself, had already seen through.

Thanks largely to the chaos and misery that the Western Powers have been causing in Iraq, in Afghanistan, in Libya, Syria and above all in the Ukraine, Russian society has seen through Eurosodom and Gomorrhica. If the CIA-installed Poroshenko junta, set up in Kiev, the Mother of Russian cities, wants the suicide of ‘European values’, it can have them. We will remain faithful to the values of St Vladimir and St Olga of Holy Kiev. Believing in Christ, Who trampled down death by death, we choose life. Believing in satan who tramples down life by death, they choose death. That is the difference between us.

Providentially, through the Western attacks on Holy Rus, Russian society has for the most part now come to understand that the West is not the solution. Russia must follow its own, historic, God-given way, the way that our saints and other lucid elements in ROCOR have always preached. As for Russia, it must heal itself and restore Holy Rus. Outside Russia, we can only pray and encourage, learning as we go, for our main task is to spread Orthodoxy outside the Russian Lands in faithfulness to Holy Rus. We are only humble disciples who follow the precepts of Holy Rus.

Interestingly, voices have been saying that Russian society today resembles 1917 Russia. However, unlike in 1917 the direction of today’s Russia is not 1918, but 1916. In other words, although the situation is delicate, Russia is not heading towards catastrophe as it was in 1917, but is heading back from it. Here is the difference. If, God willing, we continue on this God-given path, the Church of Russia will lead us to our destiny. What is this?

On account of the utter failure of imposed Western ideas there, we can say that Russia has seen the future and knows from bitter experience that it does not work. Today it is struggling its way back up from the pit, at the same time as the Western world, led by the United States, is hurtling headlong into it. Today, some of the more aware Western politicians and thinkers are going to Russia or following events in Russia in order to learn. Gerhard Schroeder, Nicolas Sarkozy, Phillippe de Villiers, Pat Buchanan, Ron Paul, Paul Craig Roberts, Franklin Graham and others all follow events in Russia closely or visit.

Russia’s mystical and historic role now is to act as an intermediary between East and West, between China and Western Europe. For the spiritual destiny of China is to enter the authentic Orthodox Christian world, becoming the Eastern provinces of Holy Rus, just as the spiritual destiny of Western Europe, with its roots in Orthodox Christianity, is to return to it, with the help of its ancient saints, by becoming the Western provinces of Holy Rus. True, the towering national pride of Europeans largely prevents this, for where there is no humility, there is no salvation. Indeed, Russia’s task is now not to save Europe from the USA, as some have put it, but to save Europe from itself. Just as Russia, and not the West, was to blame for choosing the Western ideology that created the Russian Revolution in February 1917, we do not blame others for the present misfortune that Europeans have chosen for themselves.

The key to universal salvation in these last times is atonement, in the restoration of Holy Rus and in Holy Rus becoming universal. Following the Holy Trinity, we are called on not only to be Guardians and Gatherers of Holy Rus, following the Father and the Son, but also Spreaders of Holy Rus, following the Holy Spirit. Those, in East and West, who want to work with the Russian Orthodox Church and so, by following the Tradition, build up new Local Churches are welcome to do so. If some do not wish to do so and set themselves against the prophetic and mystical Church Tradition in tired, old, secularist and humanist neo-renovationism, then God be with them. We shall do God’s Will without them. We force no-one to follow the Church; the Church sails ahead without those who reject Her.

In 1917 the last Christian Emperor, the Tsar, did not abdicate. In 1917 Russia and the whole world abdicated from him, from the Christian Emperor and Christian Empire, and so from Christ. Since then there has been no peace on earth so that we have all had to atone, each receiving our penance in order to learn humility. Inside Russia the people faced the penances of persecution and Nazi invasion, outside Russia those in the emigration faced the penances of exile and isolation. As for Europe, like today’s USA also, it has faced the penance of war and humiliating loss of power and greatness. As for the rest of the world, it has faced constant strife and war, ever since ‘he who restrains’ (2 Thess 2, 7) was in 1917 removed. All the suffering of the world since 1917 has been the opportunity of all to learn humility.

Our destiny, mystical and prophetical, is to preach Holy Rus, the message of the last Christian Emperor, to the whole world for repentance before the end. The time is coming when the world will at last be ready to hear of Holy Rus, of the universality of the Incarnate Christ, authentic Christianity, and not the two diluted isms shaped by Western heathenism, pagan Romanism and northern barbarianism, that is, Roman Catholicism and Protestantism.

Afterword

My great-grandfather was born in the same year as Nicholas II, the last Christian Emperor who was martyred in Ekaterinburg in 1918. One hundred years after the Emperor’s birth and fifty years after his martyrdom, I, born on the anniversary of the day when the remains of the Imperial family were finally destroyed, received the message from the east that I was to learn and then go and speak of Holy Rus, Christ Incarnate, to those whom I met. This is not only my personal destiny, but also that of many others, as described so well in the poem ‘The Apostles’, written in exile in 1928 by the bard of the Tsar, Sergey Bekhteev:

Amid the darkness of the slavish world
We bear the spirit’s torch in victory
And we call loud to those chosen by God
To enter the hall where the Orthodox feast.

We walk along a road of thorns,
We soar above worldly vanity,
We are the apostles of Christ’s Faith,
We are the heralds of holy truth.

We call the races and the peoples,
Made scarlet with their brothers’ blood,
To the kingdom of true, eternal freedom,
To the kingdom of goodness, light and love.

The hopes and prayers for the future turn to Ekaterinburg, to restoration and coronation.

Christ is Risen!

From Recent Correspondence (March-April 2015)

On the Destiny of the Church Outside Russia

Q: What was the Church Outside Russia (ROCOR) supposed to do in the eighty-five years between its formation in the early 1920s and the reconciliation with the Church inside Russia in 2007?

A: Our first calling was to obey the Gospel by beginning the preaching of Orthodoxy worldwide before the end (Matt 24, 14), which we were providentially enabled to start by virtue of being scattered throughout the world. In other words, it was our calling to bring the serious (and not superficial hobbyists) into the Church, to contact all those who realize that the Church is higher than the spiritual impurity of any national establishment and local culture.

Our preaching was called to be the preaching of Orthodoxy without either of the compromises caused by spiritual impurity, that is, to be real Orthodox Christians free of both provincial and inward-looking Russian nationalism on the one hand, and of the modernist, Protestant-style illusions of disincarnate modernism on the other hand. This preaching was to lay the foundations of the preaching of the Gospel in the Orthodox context so that then, once the Church inside Russia was free and we were strengthened and reinforced from Russia, we could accomplish this great task together.

Our second calling was to canonize the New Martyrs and Confessors. This was the only way of conquering atheism inside Russia and so working for the restoration of the Tsar, the Orthodox Monarchy, the protector of all Orthodox peoples and all who know that beyond the veil of this secular world there is a world to come, the world of spiritual reality, the real world. Atheism inside Russia could not be conquered by military means. Both the White Movement after 1917 and the Vlasov Movement of the Second World War failed precisely because they tried to use military means to conquer atheism. You can only fight evil spirits with spiritual weapons, as the Apostle Paul wrote: ‘For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places’ (Ephesians 6, 12).

This need for spiritual weapons is why it took until 1981 for the Church Outside Russia to canonize the New Martyrs and Confessors. It should have happened much earlier but, very sadly, political and nationalistic elements in ROCOR resisted. The True White Movement, which is the essence of the whole Russian Orthodox Church, is a spiritual movement, not a political movement and those political elements had to be overcome before their canonization was possible. I personally knew many parishioners in various ROCOR churches, not least in the London parish, who were opposed to the canonization. To the scandal of the faithful, they thought in secular and nationalistic categories and held back our part of the Russian Church from accomplishing her mission and so fulfilling her destiny.

Q: What is the calling of ROCOR today?

A: As soon as Russia was freed, we were called on to ally ourselves with Her as closely as possible, thus strengthening both parts of the Church. The earthly remains of Russian Orthodox heroes like Ivan Ilyin had already been returned to the Centre, we too were to return, although spiritually we had always been there. In order to return, we had to avoid the various nationalistic and political traps that had been set us by the world. It is sad that some political, that is secular-minded, elements fell into them. The destiny of the whole Russian Diaspora and her missions was to return to the liberated Centre, in order to stand together with her in solidarity. The alternative was to fall into a hopeless provincialism and parochialism, which is exactly what befell the marginal fringes who broke away from the Church in the Diaspora for various ghetto-like sects, whether renovationist and modernist on the left (Paris, North America) or old calendarist and nationalist (ROCOR dissidents) on the right.

Q: You say ‘as soon as Russia was freed’. So why did ROCOR not reunite as soon as 1992, after the fall of the atheist government there?

A: There were naïve, patriotic, nostalgic and very emotional individuals in ROCOR, often very elderly, who did reunite or wanted to do so immediately. I do not judge them. But since 1972 I had known the leaders of the old ‘Moscow Patriarchate’, as it was called, from inside and I knew how corrupt it was, especially in the Diaspora. The fall of atheist government was one thing, the spread of a Non-Soviet and fully Orthodox mentality to the top of the Church took time.

For example, there was no possibility of unity with it in England until the self-cleansing of 2006 when at long last Moscow appointed an Orthodox and not a renovationist bishop, the present Archbishop Elisey. It was one thing not to have an atheist government after 75 years, but it was another for the old Soviet-style reflexes to change and see the practical consequences of freedom in the Church hierarchy, with the deaths of the old school of Soviet appointees who did incalculable harm to the Church, rejecting the faithful and self-sacrificing and persecuting the zealous and God-loving.

There were so many appalling scandals from that time. ROCOR could never unite with such spiritual impurity which was working against the Church. Our hearts are still deeply wounded by what we went through at that time and we feel so sorry for those who died without repentance. Indeed, the real Orthodox inside the old Soviet-style Patriarchate, like Archbishop Anatoly in England, actually told us to have nothing to do with the Patriarchate until it was inwardly free. I can remember him saying that in 2003. And inward freedom only came to it in May 2006. It then took us in ROCOR one year to get ourselves ready for the inevitable.

Q: What about those elements in the Church inside Russia who are themselves still today modernist or otherwise sectarian?

A: There are a few rather absurd and very old-fashioned individuals on the fringes of the Church inside Russia, leftist dissident leftovers from the recent Soviet past, like Fr George Kochetkov (whom the modernists wanted to serve at the Patriarchal Cathedral in London), the hippyish and disgraced Deacon Andrei Kuraev or naïve admirers of the heretic Fr Sergiy Bulgakov and modernists and dreamers of the schools of Schmemann, Bloom and other strange émigré cults, or others who are simplistic, rightist Old Ritualist-type sectarians, but they are all irrelevant to the mainstream. In a Church of 164 million, you will inevitably find a few marginal types. In Russia they have no authority or role whatsoever and people generally mock them.

A few eccentric individuals hardly prevent us from our great task of resurrecting Christian Imperial Russia, which we are all engaged in together, inside and outside Russia, in total unity of purpose. Everywhere in Russia you will find icons of the Royal Family – that is key. we work very closely with all who venerate them because they are Churched Orthodox. If Christian Imperial Russia is resurrected, then the whole Orthodox world will be resurrected, and so we can protect all who have values and understand that the ultimate destiny of all humanity is in the life to come and not in primitive Darwinism and pagan Secularism. It is foolish to spend much time dwelling on such marginal individuals; we must not waste our time looking at eccentric, individual and irrelevant trees who are so easy to resist, we must speak with and move forward with the great and irresistible forest, ever onwards to what God is calling us to do. We are people of destiny.

Q: At the 2006 Diaspora Council in San Francisco at least one voice spoke with concern about the present Patriarch who was then a Metropolitan. Was that a reasonable concern?

A: Thee greatest miracle of God is that He changes people. Look at the apostles, Peter lied, the disciples fled from the Cross, Paul persecuted the Church. But they all repented – except for Judas who despaired and hanged himself. Repentance is always possible – only pharisees, like those who criticized Christ’s visit to Zacchaeus, do not understand that. I think that the Soviet-born Metropolitan Kyrill of Smolensk and Kaliningrad who twenty years ago opposed reconciliation with the Church Outside Russia was one person, our Patriarch Kyrill is another. And make no mistake, he is OUR Patriarch. He has been transfigured by the grace and international responsibility of becoming Patriarch and is now able to represent all Russian Orthodox all around the world, as no-one else. I have only met him twice, but I am convinced of this. He understands us and has a profound sense of the role of the restoration of Holy Rus, of the global mission of the Russian Orthodox Church and Her Tradition. This is a miracle.

On Non-Orthodox

Q: Can you explain in the simplest of terms and without mentioning the word filioque the difference between Catholicism and Orthodoxy?

A: Catholicism came into existence some 1,000 years ago, theologically and then immediately structurally. Although it preserved the Revelation of the Old Testament, that there is only One God, and the Revelation of the New Testament, that Jesus Christ is the Son of God become man, it failed to preserve the Revelation of the Church, that Christ is with us and we are with Him by the Holy Spirit. This happened when at the defining moment of its foundation Catholicism replaced the Holy Spirit with the Pope of Rome. In this way Catholicism replaced the authority of the Church, which is holiness, whose source is the Holy Spirit, with a mere man. Here is the difference between Catholicism, which is essentially a Trinitarian heresy, and the Church: The Pope or the Holy Spirit. As St Seraphim of Sarov, whose resurrection we now await, said: ‘The goal of Christian life is the acquisition of the Holy Spirit’. It is not to obey a man who lives in Rome.

Q: Do Catholicism and Protestantism have sacraments?

A: There are no sacraments outside the Church, however, there are sacramental forms. These have been preserved as a heritage, as vestiges from the past. In other words, outside the Church there are wine-glasses (however deformed and defective they may be) but they contain no wine. Thus, Catholicism has seven sacramental forms and classical Protestantism (the sort that baptizes by water in the Name of the Holy Trinity) has one – baptism. Thus, in receiving people from what I call ‘Frankish religion’ (Catholicism/Protestantism) into Christianity, the Church does not absolutely need to repeat the sacramental form (though She can if She considers it better to do so in the specific circumstances). What is vital is to communicate the wine, not the wine-glass. For example, Uniats have a wine-glass which is almost identical in form to the Orthodox wine-glass, but it still contains no wine.

Q: Are you saying then that Catholics and Protestants have no grace at all? That seems harsh.

A: No, I am not saying that at all. That is old calendarist ‘light-switch’ black and white ideology – one moment you have grace, the next you do not. The truth is much more subtle.

According to Orthodox Christian theology, the Holy Spirit can come to us in two different ways. Firstly, He comes to us through the Body of Christ, the Church. This only works if we are real Orthodox, that is, practising members of the Church, living limbs (and not withered or nominal branches) of the Body of Christ. If we are outside the Church, we can receive no grace in this way. Secondly, however, the Holy Spirit can come to us directly. This is what happened to the prophets of the Old Testament, who were also outside the Church, and this is also what happens to those outside the Church who receive the calling of God to join the Church, whether they were first-century Jews and Greeks, third-century Latins, sixth-century English, tenth-century Kievans, nineteenth-century Alaskans, Chinese and Japanese, or twenty-first century Western European Catholics and Protestants.

Q: Speaking on the subject of married priests, a French Catholic bishop recently said that the life of Orthodox priests is ‘infernal’ because they have to combine family life and parish life, and therefore he is against married priests. What would you say?

A: The life of an Orthodox priest is certainly difficult. But who said that it would be easy to get into Paradise? I find it amazing that a Catholic bishop would think that it is easy to get into Paradise! This is the same spirit that asks why we Orthodox stand at services, whereas they sit down in comfort. They have no concept of the ascetic. As for Catholic priests – and I know many of them in various European countries – many (usually the best ones) have a mistress and children, many others – and I have met them – are homosexuals and pedophiles. Recently I was speaking to a Polish taxi-driver in Colchester. He comes from Krakow, which is the Polish Canterbury. He told me that he had made his living there ferrying priests, monks and seminarians to brothels. When I was in Portugal 20 years ago, I visited the Portuguese Canterbury, a city called Braga. Local people called it the city of the two Ps – priests and prostitutes. Now that is what I call infernal. What infernal hypocrisy on the part of that Catholic bishop…Has he met the pedophile former Catholic Bishop of Glasgow?

Q: How would you describe the Church of England and the rest of the Anglican Communion?

A: Anglicanism is a Gothic shell, the shell of Catholicism, a kind of Protestant Uniatism, preserving an outward semblance, even a ritual imitation of a sort of Catholicism, but devoid of even Catholic content. The Church of England is State-founded and State-run, founded by a mass murderer and destroyer of monastic life, an English Lenin, who like him also died of syphilis. The Head of the real Church is no such murderous blasphemer, but Christ the Son of God.

Q: Do you think that the Church of England will one day have a female Archbishop of Canterbury?

A: It would be thoroughly logical. Since any secular institution can be headed by a man or a woman, why should the Church of England be any different? As a matter of fact it was a woman, Elizabeth I, who composed the doctrines of the Church of England and it is a woman, Elizabeth II, who heads it at present. Only misogynists can be against female heads of secular organizations.

Q: Do you think the Church of England will eventually introduce homosexual marriage?

A: It is highly likely. It always takes orders from the British Establishment, whether on its doctrines, the EU, fox-hunting or buggery, which is so widespread in that public-school Establishment. The Church of England has always followed the government of the day, ignoring the truism that the American writer Mark Twain expressed: ‘Patriotism is supporting your country all the time and your government when it deserves it’.

Q: Can those of what you call ‘Frankish religion’ help us in combating secularism, abortion, euthanasia etc?

A: Individually definitely, but sadly the institutions that such virtuous individuals belong to are actually part of the problem, not part of the solution. More and more of them are realizing this. For instance, I was talking to a group of anti-abortion Catholics last year and I saw that they were horrified by their own episcopate, whom they completely distrusted.

Q: Are any of the Orthodox jurisdictions in England close to the Church of England?

A: Virtually all the 300 or so English members of the Antiochian jurisdiction in this country are former clergy and laypeople of the Establishment Church of England. Many seem to be profoundly Anglican, using the Anglican calendar, church-buildings and vestments, so I am not sure why they made the change. They seem to be dedicated to converting other Establishment Anglicans to themselves, ordaining men within days of their reception into the Church in order to do so. This policy of Anglicans only seems very narrow to me, as it repels the vast majority. This is not the way of the Church – our mission is to the people, to the masses, to the whole country, to the 99% of people in England who have never had any real link with the Church of England.

Thus, I know of one ex-Anglican Antiochian priest who has banned the use of any language other than English in his chapel and sends away Romanians telling them that he has no time for them, yet spends hours with prospective Anglican converts, whom he receives very quickly and then very soon lapse. He rejects reality. The clergy are here to serve the people of God, not ourselves, not our personal fantasies. This is just Anglican clericalism. Another wealthy ex-Anglican (in another jurisdiction, it must be said) told me that he liked ‘small churches’ with select groups of English people only and did not want any ‘foreigners’ in his church. This is typical of Establishment racism, regardless of jurisdiction.

Q: But surely the mere existence of the Antiochian jurisdiction in the UK is because of Greek and Russian racism? The Anglicans in question asked to join both the Greek and Russian Churches first and were refused on racial grounds, so the Anglicans got into the Orthodox house ‘by the back window’, that is, through a special arrangement with Antioch.

A: I absolutely agree that the then Soviet-enslaved Moscow Patriarchate and the Church of Constantinople refused them, the latter because of racism and both because they were not politically free to receive them because of their ecumenist compromises. However, the Anglicans in question made one huge mistake on account of their Establishment mentality – they came with their own agenda and list of demands. In this way they refused the Cross, that is, they refused to ask to join ROCOR, the free Russian Church which had and has no ecumenist compromises. We would have received all sincere Anglicans happily, only we would have made sure that they became Orthodox first and would have trained their future clergy how to celebrate etc.

It is no good joining the Orthodox Church without first becoming Orthodox. Otherwise it is just the religion of the Establishment, Anglicanism, or Anglo-Catholicism, with icons. All Churched Orthodox reject that; we know in our guts that it is wrong. What has happened since their refusal to come to ROCOR is that the ex-Anglicans in question have become marginal, finding themselves on an isolated wing of the Church, outside the Orthodox mainstream. So much has been wasted in this way. Similarly Establishment Anglicans who joined the Church of Constantinople have had to undergo Hellenization, having to take on hyper-Greek names like Kallistos, Pankratios, Aristovoulos, Panteleimon etc., whereas the Greek clergy themselves anglicize their names and are called John, Gregory, Peter, Paul etc!

On the Contemporary Western World and the End of the World

Q: What would you say of the present spiritual state of Western Europe in general?

A: Western European countries are increasingly and paradoxically typified by Secularism on the one hand and Islamism on the other hand. For example, the name Mohammed in its various spellings last year became the most common boy’s name in London and there is a wave of mosque-building throughout Western Europe. However, at the same time the secularists who control Western governments and media are completely indifferent to the tens of thousands of Christian victims of Islamist fanaticism throughout the Middle East and Northern Africa and the tens of thousands of Christian victims of the Nazi junta in Kiev. Why? Because those being killed ‘are not Charlie’, in other words, not anti-Christian secularists like themselves. And who will say at the end of time: ‘Je suis Charlie’? It is Antichrist.
So in the West we have the perfect combination of Secularism and Islamism.

Q: Are there not aspects of Islam that we can appreciate?

A: Moderate or Traditional Islam, as opposed to Islamism, condemns violence and keeps certain universal practices like other traditional religions. Thus, Muslim women dress modestly, for instance, wearing a head covering, a universal practice except in the post-1914 secular West.

Q: More and more Western countries allow euthanasia. What do you think of this?

A: In his short story ‘The Veiled Lodger’, written over 100 years ago, a secular writer, Sir Arthur Conan Doyle said: ‘If there is not some compensation hereafter, then the world is a cruel jest…The example of patient suffering is in itself the most precious of all lessons to an impatient world’. In other words, euthanasia, like any other form of suicide, is the result of an ideology that does not believe in the immortality of the soul and in life after death. All belief rejects euthanasia, but where there is no belief, there is suicide. In this sense euthanasia is symbolic of today’s Western world as a whole – as a suicidal world.

Q: What do you think of the experiment with the Large Hadron Collider on the French and Swiss borders? Some people say that it could lead to a catastrophe.

A: I am not a scientist and am simply not qualified to have an opinion and say whether it will lead to a catastrophe or whether it is perfectly safe. However, since it a vast and vastly expensive experiment concerning the nature of matter, I think we can say that it does represent the Western obsession with the material world as opposed to the spiritual world. In general, I am suspicious of such large experiments and operations. As someone said centuries ago: ‘The chief proof of man’s greatness lies in his perception of his smallness’. And as has been said more recently, ‘Small is Beautiful’. In other words, this is all a question of humility. But I am not able to say any more than that.

Q: How should we vote in the forthcoming elections in the UK?

A: Pray and then vote according to your conscience, voting for whomever you consider to be the lesser evil.

Q: Is there a change you would like to see in Great Britain?

A: I would like to see the concept of ‘Britain’ rejected once and for all. It would mean freedom for all of us from tyrannical ‘Britain’ and its Norman Establishment. As a dream, I would like to see four independent but friendly and co-operating nations, England, Ireland, Scotland and Wales. Their representatives would gather in a round building, a ‘Council of the Isles’, on a high point on the Isle of Man, from where alone the four countries in question are all visible.

Q: Where is the Western world going?

A: The USA controls the Western countries through their elites which have been installed by US PR companies as feudal vassals. All that the Western elites do is in imitation of the USA, its clothes, its food, its television series, its media. Here are four recent statistics about the sex and violence of the USA, which God-fearing Americans know and for which they detest the White House:

85% of the world’s pornography comes from the USA.

Every day 24 former GIs who served in Iraq and Afghanistan commit suicide.

In March 2015 the American police killed twice as many people than the British police have killed since 1900.

In a recent global poll representatives from all the countries of the world, except for the USA, UK and France, declared that Public Enemy No 1 is the USA.

Should not such statistics make us think? It seems to me that either the Western world, especially the USA, is on the point of some great disaster, a hurricane, a tornado, a volcano, an earthquake, a tidal wave, or else it is on the point of repentance, of realizing its foolishness and turning back. It can go either way, but it cannot continue with impunity as now. It is not possible. Our actions always have consequences. It is called responsibility.

Q: Is Antichrist coming soon?

A: Nobody knows if he has even been born, let alone if he is coming to power. However there are clear signs that his coming is being PREPARED. Notably, there are these four signs: worldwide sodomy imposed by Washington and willingly promoted by the Western European elite; the genocide and expulsion of all Christians from of the Middle East; the war between Sunni Muslims and Shia Muslims, actively encouraged and financed by Zionism; the invasion of the western marches of Rus by the forces of Satan and their occupation of Kiev, the Mother of Russian Cities.

As yet, however, the Temple has not been rebuilt on Zion and, in general, we should not despair and certainly not fall into fatalism. I think that the coming of Antichrist has been delayed many times in history, not least last year, when the Ukrainian people rose up and fought the Satanic forces that the White House has put into power in Kiev. Despite the American threat of nuclear war, Russia did not rise to the bait and sweep away the junta within a fortnight, as it could have. That would have led to the end of the world with nuclear war started by the Nazi neocons in Washington and their paid allies: Zbigniew Brzezinski, Condoleeza Rice, Tony Blair, Carl Bildt and all those other satanists who have spoken directly of destroying the Church of God. As long as we fight and resist Satan, Antichrist cannot come. It all depends on us.

Q: ‘It all depends on us’. But what can we do?

A: At present we are resisting and fighting. There is no time to lose. Together all Orthodox who have an understanding of Orthodoxy have to work together. The visit of the new Greek Prime Minister to President Putin is a great sign of hope. President Putin gave the Greek leader, who says he is an atheist but in fact is just spiritually inexperienced, an icon which had been stolen by the Nazis from Greece. This was highly symbolic. The soul of Greece has indeed been stolen by the West. Now is the time of restoration. This is a personal message to the young Greek leader, but also a message to the whole Greek people. Restore your soul and give up on Nazism, both the old form and the new neocon form of the US/EU.

It is the same in Romania and Bulgaria. Satan is now trying to steal the souls of the Ukraine, Serbia, Moldova, Georgia – everywhere the same processes. Even in Western Europe there are those of us who are also fighting – for the liberation of the Western Lands from the West, for the ‘de-Europeanization of Europe’ and the restoration of Orthodoxy here too. Together, as conscious Orthodox, as the Army of Christ, we can conquer the Satanic spirit of Mammon and its sinister and idolatrous forces.

When asked how Russia could defeat the far superior American armed forces (each year the USA spends eleven times more on arms than Russia), over twenty years ago now the great and newly-revealed St Paisios the Athonite replied: ‘The Russians will win because the angels will help them’. We see such huge solidarity between all the conscious Orthodox peoples, from Damascus to Nicosia, from Belgrade to Kiev, from Bucharest to Sofia, from Athens to Moscow.

The time will come when Constantinople will be freed. And make no mistake Constantinople will not be freed so much from the Turks as from the Americans. But first there will be a Tsar in Russia for all Orthodox and he will call a real and free Council of all the Orthodox, not a diplomatic nicety. And that Council will not waste time talking about the US-imposed secularist agenda of human rights, racial discrimination and gender equality, it will thunder out the truths of the Church, about the Nation and the Family, which the Western world has deliberately forgotten in the cold and dark tomb, where Satan has buried its soul.

And then there will be a new generation of bishops in Constantinople, not appointees of the US State Department, but taken from the monks of Mt Athos, who, never forget it, are in the jurisdiction of Constantinople and who so eagerly support and pray for the Risen Russia. The old decadence will be gone and those pseudo-bishops who parrot the politically correct doctrines taught them by the Zionist CIA, visit synagogues and change the services will be gone. Great difficulties, but also great days, lie ahead for us all. The time will come, as St John of Shanghai prophesied, when you will hear ‘Christ is Risen’ shouted all through the Orthodox world, with an intensity and faith and conviction and unity that you have never heard before.

On Easter Night, after the Gospels at the Liturgy, I heard an insistent voice in my head speaking in Russian. It said: ‘Budet Tsar v Rossii’ – ‘There will be a Tsar in Russia’. Do not ask me how or when or who. That was the voice. I wonder if others heard the same voice?

Christ is Risen!

The Long Path to Restoration

As a result of the atheist and materialist philosophies which came out of the so-called ‘Enlightenment’ (in truth, ‘Endarkenment’), most of the 20th century was wasted. The appalling human and material waste took place in huge and extremely costly genocidal wars between rival European imperialisms and then between Capitalist atheism and Communist atheism. These conflicts reached their apogee in the Second World War between neo-pagan Nazism and neo-pagan Communism, between rival imperialisms in North Africa and the Pacific with nuclear holocaust and then in the stand-off and proxy conflicts between East and West in the Cold War, with its potential to obliterate all humanity in MAD (Mutually Assured Destruction).

At that time the Church and the last faithful Christians, representing the only Third Way between these rival neo-paganisms, were squeezed and oppressed between Communist atheism and Capitalist atheism. The former ideology held captive the larger Orthodox Churches of Eastern Europe, most notably the Patriarchate of Moscow, the latter ideology held captive the smaller Greek-speaking Orthodox Churches, most notably the tiny Patriarchate of Constantinople. Apart from the millions of martyrs of whom the world was not worthy, there were few who were free, but they included those who have come to be recognized as great saints, like St Nicholas of Zhicha, St John of Shanghai and St Justin of Chelije and St Paisius of Athos.

After the fall of Soviet atheism at the very end of 1991, Capitalist atheism stood triumphant and sought to globalize its imperialism unchallenged, seeking the world hegemony necessary to prepare for the enthronement and coming reign of Antichrist. Having defeated Communism, in its triumphalism it considered that now only the Islamic world needed to be crushed for the final victory of Zionism. However, the last faithful Christians in the various Local Orthodox Churches did not lose hope. Encouraged and inspired by the examples of the New Martyrs and Confessors throughout the Orthodox world, a turning-point came in 2007 with the long-awaited reuniting of the Russian Orthodox Church in Moscow, the capital of the Russian Federation.

Under the influence of the Church of All the Russias, the world’s largest and most multinational Local Church, the citizens of the Russian Federation have become conscious of the situation and have in the last few years been choosing sides. Some mainly older people, with a twisted nostalgia for the mass murderers Lenin and Stalin, look for their country to become a Soviet Union 2 and so fall back into atheist persecution of the spiritual and fail once more. Others, so-called ‘liberals’, want the Russian Federation to abandon its millennial identity and become a Western vassal-state of atheist neocons and traitors and so fall into the same spiritual impurity, selfish exploitation, consumerist self-indulgence and inevitable failure as the Western world.

However, ever more citizens in the Russian Federation are looking to the Third Way, the path of repentance and return to its historic identity and destiny. This is the path of becoming once more the Third Rome, the Christian Empire, the bulwark and centre of the whole Church and all the spiritual forces in the world, the centre of Resistance to Antichrist, Who has made the West into his blinded pawn. Currently a Satanic war against the Church is being waged – and we should make no mistake – this is the Third World War. Amid the catastrophes in Syria, Serbia, Montenegro, Romania, Greece, Cyprus, Bulgaria, Georgia, Moldova and the bloody, anti-Ukrainian NATO puppet-show in Kiev come the words of a Metropolitan of the Patriarchate of Antioch.

On 1 February, the sixth anniversary of the enthronement of His Holiness Kyrill, Patriarch of Moscow and All the Russias, the representative of the Patriarchate of Antioch in Russia, Metropolitan Niphon of Philippopolis, was present at the Cathedral of Christ the Saviour in Moscow, built and then rebuilt to commemorate the victory over Western atheism. He said: ‘The meaning of today’s feast for the Orthodox world is in the care of Your Holiness for the unity of Universal Orthodoxy. Your open-ended dialogue during Your Patriarchal visits to the ancient Patriarchates emphasizes a Pan-Orthodox response to today’s challenges, in which religion is being squeezed out of human life and moral values are being subjected to radical revision’.

After the Liturgy on that day, at a meal in honour of the Patriarch at the Cathedral, surrounded by dignitaries, the Arab Orthodox Metropolitan, representing a land where people still speak Aramaic, the language spoken by Christ, spoke. He asserted that the Patriarch’s activities resounded throughout the world and witnessed to the fact that his visits outside Russia were deeply significant for the various Local Churches and their peoples. He added: ‘Seeing, sensing and living Your care for the strengthening of the unity of all Orthodox and Universal Orthodoxy we, the representatives of the Orthodox Churches at Your throne, are witnesses that the day of Your enthronement as Patriarch of Moscow became an epoch-making event and great feast’.

The Falls of Romes

Historiography, that is, the writing of history, has generated literally hundreds of theories to explain the fall of Old Rome. Some blame it on political divisions, others on economic factors, others on the invasions of Germanic peoples, others on environmental factors, others on a demographic crisis, others on moral decadence etc. However, whatever the reasons for the fall of Old Rome and its provinces in the Western corner of Europe, the Roman Empire itself did not fall. Long before the fall of Old Rome to barbarian tribes in 476, the Roman Empire, which had long ago expanded eastwards, had become Christian. And therefore, its capital had moved to a more central position in the world, away from isolated Old Rome and its outlying Western provinces with their heavy pagan history in order to become a Christian city. And by becoming Christian and moving, the Roman Empire ensured its survival there for another 1,000 years, long after the fall of Old Rome.

So was founded the Second Rome, positioned between Europe and Asia, where Christ had been born. Later called Constantinople, this Second or New Rome sadly became prey to narrow Greek nationalism, losing its original multinational character. However, when it in turn fell, first to greedy and murderous Catholic looters in 1204 and finally to Muslim invaders in 1453, the Roman Empire simply moved north to Moscow and survived there. This became the Third Rome and developed the Christian Empire which came to cover one sixth of the planet. However, although it expanded to China and even across the Pacific, it too fell in 1917, during a war against invading Germanic tribes, to rapacious Westernized materialists. These were opposed to the existence of the multinational Christian Roman (Romanov) Empire, opposed to its uncompromised Faith and values, for they desired to exploit its vast territories and rich natural resources.

Whatever the many reasons for the fall of the First Rome in 476, of the Second Rome in 1453 and then of the Third Rome in 1917, one of them was undoubtedly the loss of belief in the Christian Faith and the consequent loss of the spirit of self-sacrifice which underpinned the Christian Roman Empire. Thus, by 476 few believed in Old Rome any longer and as a result it was undermined by many factors – its use of mercenaries in its army, its expenditure on bread and circuses for the masses, its demographic crisis, its reliance on slaves to do its work, the debasement of its currency, its political divisions, its continual wars, the revolt of its subject peoples, its proud over-reach. Interestingly, all these nine factors exactly parallel those in the fall of today’s Western world, the American Empire, whose Neo-Roman legions are dispatched from its Neo-pagan (‘Neo-Classical’) White House in Washington to its colonies worldwide, just like those of Old Rome.

As regards the Second Rome, its leaders also lost faith, betraying Christianity to narrow nationalistic interests, finding full support in the alien ideology of Roman Catholicism, which had recently been invented in the West and was centred in pagan Old Rome. And, similarly, the Third Rome was also betrayed by a fifth column of narrow-minded traitors, deceivers and cowards, uprooted from multinational Christian Orthodoxy. However, the fall of the First Rome and that of the Second Rome both came about because of foreign invasions and occupations, by barbarians and Muslims. Although it is true that later the Nazi barbarians tried to invade and occupy the Third Rome, which after apostasy had become the Third International, they failed miserably in this. Unlike the First and Second Romes, the fall of the Third Rome came about because of internal treachery, when a large part of the elite wanted to seize power for itself by overthrowing the anointed Christian Emperor.

Here is the vital difference. The first Two Romes were invaded and occupied by aliens, by Germanic barbarians and by Muslims, but the Third Rome was betrayed by the enemy within. And when the enemy within the Third Rome is finally defeated, then the Third Rome, unlike the first and unrestorable Two Romes, can be restored. It is this process of restoration, led by the Church which is called on to Christianize the paganized Russian State, that has been under way for many years now. If the Third Rome is finally restored, it will again be able to challenge the forces of this world. Over the centuries their Satan-led centre has moved ever westwards from the Middle East to California, manipulating governments, sowing enmity and starting wars among the peoples of the world, controlling the media and brainwashing the masses for their one end – which is to drive the world into the arms of Antichrist. The challenge of the renewed Third Rome to those forces is now our only hope.