Category Archives: Orthodox Restoration

1 JULY: THE NEW CONSTITUTION FOR THE RUSSIAN FEDERATION

It may seem unusual for us to speak here of an internal change to the Russian Constitution, rather than to laws in, say, England, but the new Constitution does affect us here for the following reasons:

The proposed changes to the Russian Constitution, subject to referendum on 1 July, offer the possibility of moving away at last from the old post-Soviet constitution of 1993, largely dictated by the American elite in the 1990s. In other words, they mean moving away from colonial Western liberalism to sovereign, Christian, Russian Orthodox values. Christian Civilisation is being raised up to defend us from US, Euroatlantic, Secularism. (Symbolised by the US Embassy in Moscow, which flies the LGBT flag). This change has been slow, but has come at last. What does it mean?

Firstly, if passed, this will be a Constitution voted for by the people, and not imposed by American bureaucrats and Soviet oligarchs under an alcoholic President. Secondly, it will put Russian Orthodox law above International Secularist law, imposed by the West. Thirdly, it will confirm the territorial integrity and Russian language of the Russian Federation and forbid senior figures from having dual nationality and foreign bank accounts. Fourthly, it will call on the New Russia to keep the heritage of Imperial Russia (inherited by the Soviet Union) in the form of social justice, free education and health care, which was all but abandoned by the post-Soviet American Russia. Fifthly, it will at last strengthen the responsibilities of the Federation to come to the aid of Russians abroad. Sixthly, it affirms the role of the State Council, a kind of Nationwide Senate outside Party politics.

However, even more than this, the Constitution affirms the existence of God, making it quite distinct from Western Secularist countries. Unlike apostate nations, it also affirms marriage as the union of a man and a woman and affirms the family and children as a priority of Russian government policy. God, Marriage and the Family are the three main elements here. For us who live in the Anti-Christian West, this is invaluable support. Today, Western Europe faces the choice between the arrogance of ‘one-size fits all’, Secularist American Imperialism, ‘we know best and you must obey us’, or the support of Imperial Russia and her Church with its Exarchates and missions outside the Russian Federation. It is clear which we shall choose and all other Orthodox will do the same, if they are really Orthodox and overcome their racial prejudices and phyletism.

At last, post-Soviet Russia, with its putrid corpse of Lenin and statues and places named after Bolshevik monsters, is dying out. After thirty years we are moving ahead away from the old and dying Cold War foundations towards the literal Re-Constitution of Imperial, Christian Russia and support for the authentic Orthodox Christian heritage of the Western world. The writing is on the wall: let those who are able read it. The Future is arriving and it is Orthodox Christian.

 

On Edmund the Martyred King

Men become devils and all dreams overthrown,

Shadows of moonlit trees and faces unknown.

Hope itself, with Edmund’s England, here lies slain.

Be warned: He will haunt you and come back again.

 

Bury King Edmund beneath the arrow shower.

Bury King Edmund beneath the fading hour.

Bury King Edmund beneath the stubble ground.

Bury King Edmund beneath the forest mound.

 

Bury King Edmund beneath the failing light.

Bury King Edmund beneath the thick of night.

Bury King Edmund beneath the stars that stand.

Bury King Edmund beneath his gentle land.

 

Bury King Edmund beneath the autumn bough.

Bury King Edmund beneath the snow and plough.

 

Edmund’s spirit is in little market towns,

Where we’d live as simple souls and win our crowns.

As a Saint, Edmund has shone forth through our tears,

Edmund’s prayed for us through all the clouded years.

 

Bury King Edmund beneath the spring green born.

Bury King Edmund beneath the standing corn.

 

Bury King Edmund beneath the hearts that cower.

Bury King Edmund beneath the lust for power.

Bury King Edmund beneath the greed for gold.

Bury King Edmund beneath the mind grown cold.

 

Bury King Edmund beneath the old faith lost.

Bury King Edmund beneath the darkness crossed.

Bury King Edmund beneath Empire that lied.

Bury King Edmund beneath the proud mind’s pride.

 

We who are Edmund’s people know only this:

There’s no help but in Edmund and his God’s bliss

And on the last day he will rise from his grave:

Edmund the Martyred King, risen bright to save.

All Around Treason and Cowardice and Deceit

Introduction

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

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

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

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

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

  1. Cowardice: The cowardly diplomat and the dreaming academic

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

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

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

Conclusion

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

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

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

 

 

Leadership and the Church Fifty Years From Now

Therefore go and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit (Matt. 28:19)

Quench not the Spirit (I Thess. 5:10)

The Truth will set you free (Jn. 8:32)

For the peace of the whole world, the good estate of the holy churches of God and the union of all, let us pray to the Lord. (The Great Litany)

 

I first read the Gospel just over fifty years ago. It came as a revelation as it at last made sense of the world around me. So then I began looking for that mysterious Church which Christ had founded in the Gospels and against which ‘the gates of hell will not prevail’. I realised that this could only be a Church which was historic, whose roots went back to these very words of Christ in the first century. Clearly, this excluded all the man-invented Protestant groups, including the Church of England, all of which went back, at best, only to the sixteenth century. I also realised that this Church must be both universal and local, in other words, open to all peoples, languages, nationalities and backgrounds, that is, local in its diversity, though also universal.

Clearly, this also meant that anything narrowly ethnic would be excluded, for example, once again, Anglicanism (the State Church of the British Empire, an Empire that had begun with Elizabeth I and her father and had ended with Elizabeth II and her father, and so was an anachronism). This also excluded all the mononational Local Orthodox Churches, let alone tiny nationalistic or schismatic offshoots, like Ukrainian, Belarussian and Old Calendarist groups. Thus, the only choice could be between centralized Roman Catholicism and the persecuted Russian Orthodox Church. Since the former was clearly a construct of barbarian European imperialism which had finally taken on a recognisable shape only as late as the eleventh century, I had to be Russian Orthodox.

Its heritage and spirit was what Christ had spoken of – the mere fact that it was persecuted was proof enough. Therefore, I began looking forward to the day when the Russian Church would give birth to a Local Western European Orthodox Church. I had no desire to see a national, merely English, Church, for there had never been such a thing in history, apart from State-run Anglicanism. (That nationalistic variety of temporary British Establishment culture held no interest for me, indeed was quite alien to me and in any case was rapidly dying out). Authentic English Christianity had come from Egypt via Gaul and Ireland and from Italy and Western Europe and had converted the Netherlands, Germany and Scandinavia – it had always been multinational.

Western Europe needed a multinational Church for all the repentant and searching in the one common cultural area of post-Roman Catholic and post-Protestant Europe. This would be both Universal (multinational) and Local, both Orthodox and, in my case of local, English, and not Anglican. At that time the Russian Mother-Church inside Russia found itself in a tragic political captivity. Thus it was rejected by 95% of Russian Orthodox of all nationalities living in Western Europe as obviously unfree, enslaved by an atheist State. From this realisation on I waited for one part or another of the Russian Orthodox Church to found an Exarchate of Western Europe, which would serve as the foundation for such a multinational Local Church..

I hoped that the émigré fragments of the Russian Church in Western Europe, whose temporary existence was justified by the existence of the Soviet Union, would found this Exarchate. It was surely their responsibility and destiny. In April 1988 I first wrote about the need for just such a Russian-founded Western European Orthodox Church and how it could be structured. This I wrote in French and was subtitled ‘Vision ou Reve’ (Vision or Dream) (1). It was thrown by a visionless Archbishop into a wastepaper bin in Paris. In reality, some émigré churches in Western Europe were by 1990 dying. If you become ever smaller, ever more inward-looking and backward-looking, ever more nationalistic and without a missionary purpose, you will die out.

Thus, some lost spiritual and moral authority either by weak and conformist compromises with secularist Western values or else by remaining stuck in the past. The Exarchate was finally founded by a freed Church from inside Russia in December 2018. The Exarchate, no doubt to be modified and remodelled over the next fifty years by our contributions to it, will become the future. It is clear that, precisely because we keep the living Tradition, we cannot live in the past. Over the next fifty years the Exarchate will become the foundation for the new Local Church of Western Europe. The Mother-Church can provide the necessary leadership, vision, episcopal infrastructure and goodwill to construct this future, together with the help of others.

The Russian Orthodox Church is canonically the Northern (‘Hyperborean’) Church of Eurasia, apart from those small territories of the mononational Churches. Russia itself is Eurasian, with tens of millions of Russian Orthodox of many tongues living west and east of the Urals, as well as beyond in Western Europe and Asia, in Japan and China and in the South-East Asian Exarchate, stretching from what was Indo-China to Singapore and Taiwan to the Philippines. This Eurasian missionary destiny is shown by the surrender of parishes in Indonesia to the Exarchate there. (Only Africa remains the heritage of Greek Orthodoxy. However, if it should fail in this responsibility through nationalism, the Russian Church would have to set up an Exarchate there too).

Some may ask, but what then in fifty years from now of the remaining fragments of the Russian Orthodox world, of those who have long lived in and were born in the Americas and Oceania? As the polarised and polarising elements of the past, the extremist secularists and the extremist sectarians, die out, what will happen? Their huge responsibility and destiny will surely be within fifty years from now to unite to form the foundations of three future Autocephalous Local Orthodox Churches on the three continents of the New World: North America, South America and Oceania, using English, Spanish, Portuguese and French, together with Dutch and native languages, uniting all Orthodox of all backgrounds there.

Here is the future Orthodox world which is calling us to move forwards. Let us not be hidden behind anachronisms, behind bureaucracy, behind imperialist reflexes and nationalist provincialism. Let us look and go forwards and not backwards. Let us show leadership and not stand in the way of the future.

Ascension Day, 28 May 2020

Note:

  1. Published twelve years later in English in ‘Orthodox England’, Vol 4, No 1, September 2000

 

The White Guards’ Task in Helsingfors: 1920-2020

Behold, the wicked man conceives evil, and is pregnant with mischief, and brings forth lies. He makes a pit, digging it out, and falls into the hole which he has made. His mischief returns upon his own head and on his pate his violence descends.

(Psalm 7, 14-16)

Russian history was interrupted in March 1917 by a murderous, anti-human, anti-historical, Western ideology, inspired by the enemy of mankind, Satan. This interruption of Russian history by an alien philosophy in turn interrupted world history. Ever since, it has been unable to continue on its natural and progressive course, as willed by the Maker. Thus, it has constantly veered ever further from the Christian Civilisation of the Orthodox Gospel with the passing of the decades.

This apostasy was made clear only weeks after March 1917, in May, in Fatima in Portugal, while a cannibalistic Western Europe, bathed in the sacrificial blood of its young, received a heavenly message through the most humble and innocent peasant children to be found. This message said that if Western Europe did not repent for the atrocious sufferings which it had inflicted through its agents on Christian Civilisation in Russia, those sufferings would rebound on it.

Having failed to heed these heavenly words, Western Europe duly punished itself. This is the mystical meaning of history. Nothing happens by chance, all are free to choose to create happiness or unhappiness through the consequences of their actions. In Russia both left-wing apostates, atheists and imitators of Western Secularism, and right-wing apostates, pharisees and imitators of Western Chauvinism, all enemies of Christianity, chose Satan’s materialist trap and fell.

Our task as White Guards, who have remained faithful to authentic, multinational Orthodoxy, to the Tsar-Martyr and all his loyal and still much-slandered followers, and to the life of all the Orthodox peoples of the world, is the restoration of what was lost in 1917. This task is to reverse the catastrophe chosen four generations ago. And the path to that lies through Helsingfors in 1920. This is our mystical appointment with destiny. He who has ears to hear, let him hear.

 

Questions and Answers from Correspondence (December 2019 – February 2020)

The Church and the Outside World

Q: Do we need a Westless world?

A: That is both meaningless and impossible. What we need is a world in which the Western world has been restored to Orthodoxy through repentance and so to spiritual purity. What we need is a sinless world.

Q: I feel scandalised by the kow-towing of the Patriarchate of Constantinople to the US State Department and its introduction of more meddling politics into Orthodox Church life, causing schism. I am so upset that I feel like abandoning the Church.

A: The Church, starting with its hierarchy, has always been the victim of politicians, who often appointed their friends and cronies as bishops – quite uncanonically. First it was pagan Roman Emperors with their allies, anti-Christian Jews, then it was pagan Persians, then pseudo-Christian Popes of Rome, then pseudo-Christian Emperors, then the Ottomans, then pseudo-Christian Russo-German rulers, then the Western Colonial Powers, then nationalism, Western materialists, Capitalist or Marxist, and today the politico-financial elite based in the USA, who persecute the Church.

There is nothing new here. One of the Twelve was called Judas and there will always be judases amongst us. Remember the famous response of St Basil the Great to the Emperor Valens in Caesarea in 371, who had demanded the theological submission of St Basil, who flatly refused. The imperial prefect expressed astonishment at Basil’s defiance, to which Basil replied, ‘Perhaps you have never met a real bishop before.’

Thus, only recently the Church Outside Russia had to be completely independent of the Church inside Russia, so as to remain free of bishops there who were subjugated to the KGB. Now – and actually for many decades – we have Greek bishops subjugated to the CIA. So what? We will continue to operate independently of all those who have sold their souls for a mess of pottage. The Church lives thanks to the Saints and the prophetic voices of those who actually believe and implement their Faith, who remain independent of their ‘diplomatic’ compromises and their anti-Gospel and anti-missionary ‘protocols’.

Yes, you would be quite wrong to abandon the Church. You do not abandon Christ. That would be to do exactly what the apostate bishops do. And you can always tell who they are by their refusal to venerate the saints. Just as they despised St Seraphim of Sarov, ‘a dirty peasant’, and persecuted and exiled St Nectarios of Egina (so loved by St John of Shanghai), who should have been Patriarch of Alexandria but consorted with Non-Greek ‘blacks’ whom he wanted to bring to Christ, so in the old Soviet Union they refused to canonise the New Martyrs and Confessors. And so it is today. The compromised hate the saints because the saints are not of this world – whereas they are of this world. The world hates the spiritual. Our Lord told the disciples this: as it hated Him, so it would hate them too. Our attitude to the saints is the touchstone of whether we belong to the Church or not.

Beware of bishops who are ideology-driven, head-driven, and not love-driven, heart-driven. Ideologies come not only from outside, from the State (money and power), but also from inside, from the passions and delusions that in turn come from the passions, or from both.

Q: How do you recognise someone who had been KGB-trained? Someone told me that a person who tried to become a parishioner in our parish in the USA told me that he could recognise KGB training in her.

A: There were three stages to their training. In the first stage they try and bribe you with presents to get you on side. If this does not work, they go on to the next stage, which is flattery: ‘everyone has his price’, as they say. They find someone’s weak spot and flatter it. If these two stages do not work, then they turn to the third stage, which means turning nasty. This involves slandering their victims and then denouncing them.

Sadly, some of our bishops have fallen to these tactics through naivety. However, I have been told that Western spy services use the same techniques. The KGB had no monopoly on cunning and nastiness. I am sure that it was the same in Ancient Rome.

Q: A friend told me the following: ‘Protestants follow the Bible; Roman Catholics follow the Pope of Rome; Orthodox follow the Holy Spirit’. What do you think of this definition?

A: Well, Protestants do not follow the Bible. If they did, they would be Orthodox. As regards the Roman Catholics, I think I would agree with you. As for the Orthodox, I think this is very idealistic. It would be more exact to say ‘Orthodox should follow the Holy Spirit’. There are an awful lot of Orthodox who do not, including time-serving clergy and a number among the episcopate who are fonder of money and power than of Christ. The proof? If all Orthodox did follow the Holy Spirit, there would be no Protestants or Roman Catholics; all would be Orthodox.

Q: Why are Evangelicals so moralistic and violently anti-LGBT? And why do they seem to give unconditional support to Zionist Jews and yet are very anti-Muslim?

A: They are moralistic because moralism is all that is left once spirituality has been removed and been lost. This is how Puritanism began in the sixteenth century. Today, among Protestants this has created a world where everything is geared to ‘fun and comfort’, to Disney life, and not to ascetic life. As for their support for Zionist Jews and hatred for the Zionists’ enemies, the Muslims, we should remember that Evangelicals, despite their name, are very much concentrated on the Old Testament. For instance, it was Jewish bankers in the Netherlands who financed the very expensive Civil Wars of Cromwell. Jews have always supported Protestants against Catholics and Orthodox. ‘Divide and rule’. The Pharisees were after all also moralists.

Wherever there is liberalism, modernism and atheism, you will also find moralism. This because wherever there is no spirituality, moralism rules. As a result, this moralism is always hypocritical because you cannot be moral if you do not have any spirituality. There was nothing so moralistic as Soviet Communism. You find the same hypocritical moralism in Socialist parties (e. g. the Labour Party in Britain) or among modernist ‘Orthodox’.

Q: What spiritual dangers do you think are the worst in today’s world?

A: It seems to me that there are three principal dangers: phariseeism, modernism and fatalism. The first means the spirit of ritualism, formalism, nominalism, in other words, of idolatry. The second is the spirit of aping the Western secularist world in its modernist and ‘liberal’ renunciation of Christ, in other words, the loss of the sense of the sacred due to materialism. The third is the spirit which says, let us abandon everything, there is nothing more we can do, there is no hope, the end is coming anyway, in other words, the abandonment of responsibility. All three dangers are in fact inspired by Satan, as they all play into his hands.

Inside the Church

Q: Why is safeguarding so little talked about in Orthodox churches?

A: Simply because pedophilia is extremely rare in the Orthodox Civilisation of the Church; it nearly always comes from the outside Western world, from Western culture. In Orthodoxy, in principle, we have married clergy in the parishes. (There are exceptions, but they are abnormal). Pedophilia among so-called Christians comes from the craze for clerical celibacy, which attracts perverts to paid jobs. I have in the last fifty years heard of only seven cases in the Orthodox Church worldwide, two in the USA, one in Australia, two in the old Soviet Union, and one in France and one in Canada (both by former Anglicans).

Having said that, in our diocese we do have an up-to-date safeguarding policy. In any public institution we have to protect our children from outsiders who may want to prey on them.

Q: Why do Orthodox insist on kneeling on Sundays despite the canon against it?

A: Your refer to Canon XX of the First Universal Council, repeated elsewhere. Many kneel because we are Orthodox, that is, because we are often unworthy to stand before God. Let us not be attached to convert pride.

Q: Should we read the so-called ‘secret prayers’ aloud?

A: Rationalists (Schmemannites, Archbp Paul of Finland and the whole semi-Protestant Parisian School from where they come, with its lack of sense of the sacred, which is both its essence and its bane), will tell you that they must be read aloud so that ‘the people can understand’. This is a classic piece of clericalism! Do they really think that they, with their ‘superior education’, or anyone else, can understand how bread and wine become the Body and Blood of Christ?! However, for us, the most important thing is the mystical aspect of the ‘sacramental prayers’ (‘secret prayers’ is really a mistranslation). The way clergy read these prayers must inspire prayerfulness, the mystical sense. Shouting them out like some sort of academic text is totally inappropriate.

Q: What is most necessary for converts?

A: I think it is spiritual sensitivity. This is the only way of being able to distinguish between fraud and authenticity.

Q: How do we approach our patron saints?

A: We should live their lives insofar as it is possible. It is interesting that Nicholas and Maria are probably the most popular names for Orthodox and it is the spirit of St Nicholas that exists strongly among many Orthodox men and the spirit of the Mother of God among many Orthodox women.

Q: What do you think of the books ‘The Way of a Pilgrim’ and ‘The Pilgrim Continues His Way’?

A: I think like a lot of literature read almost only by neophytes, they can be dangerous. They fill the head with fantasies, instead of with sobriety. Convert literature belongs to the ‘Symeon-Silouan-Seraphim’ (favourite convert names) school of convertitis and makes the naïve and inexperienced think they are already saints and know better than those with decades of experience in reality.

Q: Why are spires not used in Orthodox architecture?

A: Because we believe in the Incarnation. Spires point skywards to a lost God. God is not lost among us, but is incarnate. Orthodox architecture says that heaven is on earth, inside the church, which contains heaven (inside the iconostasis) and earth (in the nave). This is why domes, cupolas and caps are used – they point to God inside the church building, present in the sacraments.

Q: Should we keep Valentine’s Day? He was after all an Orthodox martyr.

A: St Valentine of Terni is commemorated on 14/27 February. Hs association with love etc is simply because of the pagan Italian custom of keeping that day as the first day of spring, when the birds and the bees begin. The commemoration of St Valentine with this day is thus completely coincidental. So this custom is extra-liturgical, though it goes back a long way, probably over 2,000 years, and in this country both Chaucer and Shakespeare mention it, so it is not a piece of modern commercialism like so much else.

Should we keep it? I think this is a purely personal matter, like keeping New Year’s Eve or Boxing Day, or any other secular, but not spiritually negative (unlike Hallowe’en), celebration. I am sure that the average Orthodox woman would be glad of some extra attention on this day, but there is no obligation at all from the Church.

Q: Do we bless candles at the Feast of the Presentation, the Meeting of the Lord, on 2/15 February?

A: This is a purely Roman Catholic custom, adopted in Belarus and the Western Ukraine under Roman Catholic influence, but there is a prayer on the Great Book of Needs for blessing candles on this day. Personally, I can see no need for it, unless the faithful ask for it. It is unknown to the older and more Eastern Orthodox world, though it is harmless in itself.

Q: Is the story that St Simon the Zealot came to Britain true? This is what it says: ‘He arrived in Britain in 60 AD and was crucified on 10 May the next year by the Roman Catus Decianus in Caistor, now in Lincolnshire’.

A: People sometimes ask me for the map reference to St Simon’s holy well near the River Cover in Yorkshire. This is in Coverdale between the villages of West Scrafton and Caldbergh, near where he is supposed to have lived (grid reference SE 086 849, Ordnance Survey sheet 99). However, Orthodox Tradition proclaims unanimously that St Simon was martyred in Abkhazia by the Black Sea. So possibly he visited Britain (as also to many other places), but he was not martyred here. The problem is also that the British tradition of his martyrdom here is very late, I think thirteenth century. I think it is more likely that crusader-pillagers brought back a small relic of him and left it in Caistor and perhaps, north of it, in Coverdale. This is similar to the case of St Joseph of Arimathea and Glastonbury.

Q: What Orthodox name would you give to someone called Lynn?

A: Angelina.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

The Future of the Russian Orthodox Church in Western Europe

 

There are, as of 2020, three different episcopal-led groups of Russian Orthodox in Western Europe. Which are they?

  1. Russian: The Western European Exarchate of the Moscow Patriarchate, its Diocese in Germany and parishes in Scandinavia:

This is the largest of the three groups with seven bishops and the most people and also the most means, representing some 65% or two-thirds of the whole. However, it is not Local, but looks to Moscow and is often connected with Russian Embassies. These external links are partly because this group is largely composed of recent immigrants, often still with Russian passports, and mainly has recent or recently-acquired church buildings. Its roots are therefore not local and it has problems adapting to local cultures and mentalities and also a huge shortage of local clergy.

  1. Local: The Paris Metropolia, centred in Rue Daru in Paris

This is by far the smallest of the three groups, with approximately eight properties in Western Europe, mainly chapels, thus being only 10% of the whole. Representing 58% of the old Constantinople Archdiocese of the Russian Tradition, it has only one elderly bishop and outside Paris has only a very weak infrastructure. In many respects it has lost its roots in the Russian Tradition, having abandoned even the calendar of the Russian Church, but it does understand local cultures and mentalities.

  1. Russian and Local: The Western European and German Dioceses of the Russian Orthodox Church Outside Russia

This is neither large, nor small and it does have four active bishops. On the one hand, it is very weak in the Nordic countries, Ireland and also in Italy, Spain and Portugal, but it does have stronger centres, in Germany, Switzerland, Belgium, Luxembourg and England. Although it only represents about 25% of the total, most of the historic churches in Western Europe belong to it. It is on the one hand Russian, but also Local, its bishops being the only ones with having local titles: London, Vevey, Berlin and Stuttgart. It is notable that many more recent immigrants from the ex-Soviet Union move to it after a few years and begin feeling that they have a dual identity, Russian and Local.

What will the future bring? This is in the judgement of God.

 

Q and A September 2019

The Orthodox Faith and Constantinople: The Fall from being the First among Equals to being the Last without Equals.

Q: What is the situation of the Rue Daru Archdiocese now at the end of this very important month for it?

A: As I understand it, after the meeting of its clergy in Paris on 28 September, some three-quarters of the parishes that had not already left (those in Scandinavia and the two in Italy) have remained faithful to Archbishop Jean. The exceptions appear to be only five communities in Continental Europe (mainly those under a troubled young priest in Belgium, the one in Germany and the modernist, anti-iconostasis group in Meudon near Paris). However, several tiny communities of Protestant-minded dissidents in England, who have existed as part of Rue Daru since 2006, when they were adopted into the Rue Daru set-up by the late Archbishop Gabriel, who did not understand the real problems. Among the Rue Daru Orthodox in Paris, these provincials are seen very much as trouble-makers.

Thus, it seems that the majority of Rue Daru have returned to the Russian Orthodox Church, scrambling up out of the ever-deeper ditch dug by the Patriarchate of Constantinople, which is now negotiating with Uniats in Rome, between itself and the rest of the Orthodox Church. In other words, 99% of the Orthodox world stands shoulder to shoulder with the Russian Orthodox Church, while the tiny, US-run Constantinople, stoops in unsplendid isolation

Q: There are Orthodox who say that the dispute between Constantinople and the Russian Church about the Ukraine is simply a racial and political one, all about power, and we should not get involved. What would you answer them?

A: This is the self-justification of those who, precisely, do not want to get involved, that is, who are disincarnate Orthodox, who think of Orthodoxy as a mere idea. These are the fence-sitters and, as they say, fence-sitters are those who refuse to climb the fence. The fact is that 12 Local Churches, including the Alexandrian, the Jerusalem, the Cypriot and the Albanian (their episcopates are all basically ethnic Greeks), the Romanians, the Georgians, the Arabs, as well as Slavs, support the Russian Church, against 1 Local Church, the US-controlled Constantinople. This is not therefore a racial argument. Nor is it a political one, for the Cold War is long over (except in the minds of those who like wars to make money from arms sales and like hating others). In fact, this is a dogmatic argument. Either you are Orthodox (13 Local Churches) or not (1 Local Church). Either you have an Orthodox understanding of the Church (ecclesiology) (13 Local Churches), or a Non-Orthodox one (1 Local Church).

Q: Will the Patriarchate of Constantinople be punished for its schismatic actions in the Ukraine?

A: It has already punished itself, as it has cut itself off from the majority of the Church. It has gone from being the first among equals to the last without equals. We must never forget that God is not mocked, for He is an all-consuming fire. I fear for the terrible events that will now follow if there is no repentance on the part of those in the Phanar who have carried out these acts because of US bribery and political threats.

The Russian Orthodox Church

Q: Many traditional aspects of the Russian Orthodox Church remind me of the Church of England and the Catholic Church before the 1960s. Surely, the Russian Orthodox Church is just backward? Once it catches up with the West, exactly the same things will happen to it as here. I mean Slavonic will be replaced by modern Russian, guitar music will accompany the liturgy, there will be happy-clappy services with people sitting down (as in Greek churches already), women will not cover their heads, there will be no Eucharistic fasts or fasts in general and no confession before communion, there will be women priests and gay marriage. Don’t you think so?

A: The idea of ‘catching up with the West’ is very amusing! I think in reality that it is the West that has to catch up with Russia, as the West is still stuck in its so-called ‘post-Christian’ and modernist time-warp dating back to the now old-fashioned 1960s. You are forgetting that today’s post-modernist, post-post-Christian Russia has seen the future already and not only survived and rejected it, but overcome it. The West, on the other hand, has still got to go through open persecution. However, I fear that the Catholic-Protestant West (and modernist Orthodox on the fringes, like some in Constantinople and Greece) will not survive that persecution. In which case, only faithful Orthodoxy will survive.

Orthodox Teaching and Practice

Q: What is the sense of the sacred?

A: The sense of the sacred is normal for anyone who has some sort of spiritual life or sense, who senses the spiritual presence of the other world, just beyond the veil of this world. It is why in Church we have an iconostasis, why there is no instrumental music, why icons have a different perspective, why we stand and do not sit and why we use an older form of liturgical language. Everything in Church is different from this world, which has no sense of the sacred.

Q: Do Orthodox believe the dogma that Adam and Eve were real people, from whom we are all descended? Or are they symbolic myths?

A: Of course, we are descended from them. They are portrayed in the Icon of the Resurrection, being freed from hades. We also inherited ‘the sin of Adam’, ancestral sin, from them. Moreover, DNA is now confirming our descent from them. However, this is not a dogma. A dogma is the Holy Trinity or that Christ is true God and true man, that He has two natures in one Person. That Adam and Eve are our ancestors is a belief, not a dogma.

Q: Do Uniats have the same three-bar cross as the Russian Orthodox world?

A: Interestingly, not quite, for of course like everything Uniat, it is not quite the same, it is ‘off’, askew. Significantly, the lowest bar of the Uniat three-bar cross does not point to the right, to Dismas, the good thief who repented, but it is always horizontal. This signifies that the Uniats have not repented. This is clearly the case, since they are Uniat, i.e. in a state of non-repentance for their apostasy.

Q: Why is the old calendar so important?

A: First of all, it is not ‘the old calendar’, but the Church calendar, which all the Fathers, East and West, agreed to at the First Universal Council in 325, nearly 1700 years ago. It was accepted by all until the end of the 16th century, when for purely secular reasons a change was made by heterodox, who had long before already split away from the Church and introduced a heretical teaching on the Holy Trinity. Their calendar is called the (Roman) Catholic calendar.

First, the Bolsheviks under Lenin tried to impose this Catholic calendar, then in Finland the Lutheran Finnish State persecuted churches there under the homosexual Archbishop German Aav, in Greece there was and is St Catherine the New Martyr who was martyred resisting it, then there were the Fascists under Hitler in the Ukraine who also tried to impose it. We too shall resist to the end, remaining faithful to the Church. Are you faithful – or not?

Q: Have you ever served on the new calendar and would you ever do so?

A: I never have done and would certainly avoid doing so. However, I have served and would serve with clergy who are obliged to serve the fixed feasts on the new calendar out of obedience. As I said to one who used to be a member of ROCOR (why, I am not sure), I have never been, am not and never will be an old calendarist – which is quite a different thing from being on the old calendar. Interestingly, the priest I said this to, in despair that ROCOR would not support old calendarism, left ROCOR and joined a sect which in his heart he had always wanted to belong to.

Q: How do we answer feminists who say that God is as much a woman as a man and the term ‘God the Mother’ is quite acceptable?

A: First of all, they contradict the words of Christ, the Son of God (not the Daughter of God), Who always refers to God the Father, as recorded in the Gospels. So to refer to ‘God the Mother’ is anti-biblical, anti-apostolic, anti-patristic, anti-spiritual, anti-Church and by origin worldly or secular, contradicting 2,000 years of revelations of the Holy Spirit. I think it is interesting, that such extremists want God to be female. So why don’t they want the devil to be female too? After all, in the name of equality, it should be so!

Q: Surely St Paul’s command that women should cover their heads in church (1 Cor 11) is just Jewish ritualism? Why should we observe it? Especially when Orthodox clergy have long hair!

A: Some things are Jewish (or rather Middle Eastern) hygiene ritualism, for example, circumcision or not eating pork, as it is observed by both Jews and their Muslim cousins. Other things are not and this is one of them – it is universal.

Thus, in English, we have the expression ‘to let your hair down’. This means to stop being sober and modest. In English history we can see how the Cavaliers, who were morally rather loose, especially in sexual matters,  had long hair, but the Puritans were ‘roundheads’, with short back and sides – still the British and US Army haircut even today. In the 1960s sexual ‘liberation’ was marked by young people growing their hair long, throwing off the old restraints of Protestant moralism. It is everywhere well-known that women can make themselves sexually attractive with long hair – you only have to look at any street and you will see three or four times as many women’s hairdressers as men’s barbers, and women spend far more on haircare than men. The Apostle’s instruction is simply about modesty and sobriety.

As regards long hair as worn by some Orthodox clergy (probably a minority), this started to come in very late, probably in about the 15th century, under the influence of ascetics and hermits, who did not trim their hair (head or facial), simply because they had no scissors. Thus, the Old Ritualists in Russia, who date from the 17th century, still never trim their beards, but always have very short hair. In the early centuries laymen and clergy always trimmed their hair (and monastics wore tonsures, like St Gregory Palamas), as the Apostle commands (1 Cor 11, 14). When clergy do have long hair (this is usually monastic clergy), then they tie it back neatly, still not ‘letting it down’. Anything else seems either vain or else effeminate.

 

Centralism and Autocephalism: Two False Models of the Church

There was a time when the Orthodox Church consisted of five, and then four Patriarchates, as well as autocephalous Churches in Cyprus and Georgia. Yet today there are as many as fourteen (and some claim fifteen) Independent (Autocephalous) Churches. And most of them are small and some of them are very small indeed. This profusion of autocephalies over the last 200 years is seen as a movement towards Protestant-style nationalism, as with ‘the Church of England’, ‘the Church of Sweden’, ‘the Church of Norway’ etc. On the other hand, today there is a desire by many in the Patriarchate of Constantinople, one of the smallest Churches, to gather all of the Local Churches together, following their model of Roman Catholicism. What is the Orthodox view, between these competing centrifugal and centripetal theories?

It is clear that there can be no such thing as a Church with universal jurisdiction, which is the Papal aberration and its false theology. Any such organization will inevitably fall to the thirst for power and imperialist corruption, precisely as we can see down the centuries in Roman Catholicism since 1054, when it was first invented. This is where the contemporary Phanariot imperialism of Constantinople is wrong and will never succeed. On the other hand, some sort of European tribalism, according to which there should be a national Church for each small tribe living on the Western tip of Eurasia also seems absurd. All of ex-Catholic/ex-Protestant Western Europe forms a very similar cultural area and suffers very similar conditions. Why should each small ethnic sub-group have its own national Church there?

This is the sense of the present Exarchate of Western Europe of the Russian Orthodox Church, whose destiny is to become the single Local Church of Western Europe, replacing the old Roman Orthodox Patriarchate. It should one day include all of ex-Catholic and ex-Protestant Europe, including Germany and all the Nordic countries, together, naturally, with Finland, and possibly with Lithuania, Latvia, Estonia, Poland, the Czech Lands and Slovakia. Each country could then well develop into a Metropolia with a Synod of bishops, but not into an individual Church, similar to the situation in the Baltic States. This would mean that the present Churches of Poland and Czechoslovakia would give up their politically-motivated autocephalies, which is a possibility.

At the very least, there has to be one Patriarchal Church per Continent. Certainly, there should be one Church for North America, one for Latin America, one for Oceania and one for Africa – as there already is with the Patriarchate of Alexandria. Those who live on each of these Continents surely have so much in common that there would seem to be no need for national or Autocephalous Churches for each country on them. This would mean four Autocephalous-Continental Churches. The problem comes with Eurasia, which is essentially one huge Continent, with over 54 million square kilometres (just over three million forming Western Europe), larger than North America, South America and Oceania put together and nearly twice the size of Africa. Here there are so many cultures that there has to be more than one Local Church.

We have already spoken of one Church for ex-Catholic/ex-Protestant Europe. However, there would also need to be a Church for Balkan Europe, perhaps called the Church of Constantinople (but centred perhaps in Thessaloniki, the city of the Apostles of the Slavs, so without Greek racism or phyletism). This would unite the present six Autocephalous Churches of Romania, Pech (Serbia and all the South Slav Lands), Greece, Constantinople, Bulgaria and Albania into one. Clearly, the Eurasian Patriarchate of the Russian Orthodox Church, covering one seventh of the Earth’s surface, would remain Autocephalous. The Arab-speaking Patriarchate of Antioch, still little for the moment, would have to take on itself the evangelization of the Arab Middle East, overcoming the narrow ethnic barriers of controlling families.

There should be Autocephalous Churches for China and India, once they have grown, as these are huge civilizations, whose populations together number one third of the world’s people. And there should also be a Church for ex-Buddhist/ex-Muslim South-East Asia (hoped for and anticipated by the establishment in 2018 by the Russian Orthodox Church of an Exarchate there). As for the Patriarchate of Jerusalem, though tiny, it must remain as the Mother-Church of all. It could also take into itself the Churches of Georgia and Cyprus, which would help internationalize it, as must happen if the Patriarchate of Jerusalem is to be taken seriously once more. This would make Twelve Autocephalous, Patriarchal Churches in all. Would this not be enough for the long-awaited evangelization of the world?

The Imperial Guard to Light the Lamps of Europe

The warning came to Europe at Fatima over a hundred years ago in 1917, through the last innocent European children in provincial Portugal: If you do not repent, you will end up like the atheist Soviet Union and so suffer yet another period of bloodletting with tens of millions dead. And so it come to that and since then neither Catholicism, because it pharisaically deformed the message of Fatima, nor its offshoot Protestantism, has repented and so returned to Orthodoxy, even after so many chances given. Thus, Western Europe has become a self-justifying Sodom and Gomorrah. Meanwhile, in the former Soviet Union itself, atheism collapsed, 100 million were baptised and people are gradually, returning to an active and meaningful Faith and the values and culture of Christian Civilization.

Europe has lost its faith, abandoning itself to its weak and illogical powers of reasoning, and so has made itself insane. Now it has neither identity, nor nation, nor honour. This is why it says: Kill them like pigs; they are only human-beings. And though the incinerators of Hitler have gone, they are open in European hospitals and clinics to burn the bodies of millions of murdered children every year and of hundreds of those who, having lost faith, have chosen euthanasia-suicide, and they are open in cemeteries to burn up the bodies of the dead, as nothing but biowaste, the rationalization of Hitler, who had human bodies made into soap and human skin made into lampshades.

Europe has lost its faith, abandoning itself to its weak and illogical powers of reasoning, and so has made itself insane. It has no other source of knowledge or apprehension of the world except itself and so, looking at its own sorry self-reflection, it has become dependent on anti-depressants of all names, legal and illegal. This is why Europe no longer has anything of spiritual or moral import to say to the world, for spiritual life, which it denies, is the source of moral life. Having lost the first, it has lost the second, and so wastes itself in futility and superficiality, following ‘religiously’ every passing fad and fancy, however absurd and defiguring, without any moral compass or direction.

Europe has lost its faith, abandoning itself to its weak and illogical powers of reasoning, and so has made itself insane. This is why it invents its own self-justifying morality, which is only hypocrisy and contradiction, as is apparent to every civilization outside Europe and even to those who still believe but still live in Europe. It is especially obvious to Russian and other faithful Orthodox who live in Europe. We are Europeans, but we are also Christians and so have nothing in common with the spiritual illness of the Anti-Civilization of Western Secularism, which pervades the anti-people European elites and their self-deluded elitist fake news media. Theirs is the path to suicide, a path they celebrate as ‘freedom’.

This is why we must pray to the Saints of Old Europe to save it, for they evangelized it; this is why we must value the oldest places of Europe, often the most famous, for they exist because they were founded in the first millennium, when Europe was still authentically Christian, that is, Orthodox. This is why, in the cities and towns and villages and once holy places and shrines of Europe, we must light the lamps, witnessing to the peoples who live here that there was – and is – Another Europe, the Old Europe, the Europe of the Saints of God, the Europe that loves Truth and Mercy, the First Europe, ‘the Europe before Europe’, which never accepted its thousand-year long aberration, from which it must first be cleansed.

Let faithful Orthodox therefore form an Imperial Guard, a Europe-wide force of dedicated Orthodox, whose emblem is the double-headed eagle, the words ‘For the Faith’ written underneath the emblem in the language of the guard, male or female, and, underneath that, his or her national flag. This would channel the idealism of all faithful Orthodox, including young people, perhaps organized in detachments dedicated to the local national saint, deepening our identity and purpose. Keeping faith with the Orthodox Empire, at present Emperor-less, we are asked to call Europe, many centuries ago part of our Empire (read St Bede the Venerable), to repentance, to save Europe, people by people, by ourselves being faithful to and witnessing to the Church of God.

Let us rewrite each of the national anthems of Europe, with new words, keeping only the melodies. This will be the Europe that has an identity, nation and family, that has strength and honour, because it confesses the Faith of Christ, the lodestar of our lives.  In every Imperial Guard home and family in Europe let us light a lamp before the holy images as the lamp that burns within the soul of each Imperial guard as we pray there. Praying and working, we await the return of the Christian Emperor. Let us prepare the places where we live for his coming, so that he may not be ashamed to visit us when he comes. Let us now therefore cleanse our homes and, above all, cleanse our hearts.