Category Archives: Orthodox Restoration

The Ukraine: Freedom from NATO tanks and the EU?

The hoodlums who have illegitimately seized power in Kiev now realize that they are bankrupt. They want money. Russia is playing a waiting game to see if they are competent enough to sort things out and can survive till May, that is, till democratic elections which will replace them can happen. Timoshenko, who is on the Interpol wanted list for corruption (she was even worse than Yanukovich) has fled to Germany. So no-one is in control. The Crimeans have taken control of themselves and pushed out the Fascists appointed by the gangsters who have seized power in Kiev. More worryingly, Poland, a NATO country, has sent its tanks to the Ukrainian border. They will not pass.

Two US warships have been off Sochi for the last month, but one got grounded on a sandbank. That is why Russia has sent a warship to Cuba in reply, to show that they cannot be pushed around. There is discontent among the mob in Kiev because the US government, having achieved its aim, wants to stop paying them (apparently $20 million a week over the last three months). The US problem is that it thinks that it can take over a country by appointing a small pro-American dictatorial clique in the capital, as it did in countless Latin American countries and then Afghanistan, Iraq and Georgia (only for a few months in the latter case). But when you try and take over a country, you have to get all the people, not just 15% of them in Eastern Poland, on your side.

Surely the days of the NATO-backed, Fascist junta that has seized power in Kiev are numbered. Bankruptcy stares them in the face. As the people of Kharkov spontaneously tear down the oppressive EU flag and replace it with the Russian flag, as the people of Crimea rise up and take control of their own land and installations, as the people of the Donbass simply ignore instructions from the Neo-Nazis in Kiev, as the people of Transcarpathia search for autonomy from seventy-years of oppression from Kiev, as the people of Pochaev and Kiev protect their monasteries from beardless Catholic aggressors, the Galician Eurocriminals tremble. It has been said that at Easter President Putin will ride into Kiev on a white horse to be greeted as a liberator by the oppressed people. With 68% of Russians supporting him in opinion polls, he has nothing to fear.

The only question is if the disaster that the EU has prepared for itself in the Ukraine will not be repeated elsewhere in Europe. At the European elections in May the UK and France may well reject all pro-EU parties. Similar hostility to EU oppression can be seen in virtually every other country whose corrupt and bribed elites have bound them to the EU Fourth Reich. In London the German Fuehrerin may lecture zombified and spineless, public schoolboy, pro-Munich British Establishment politicians about what they can and cannot do, but she has forgotten the people. We are still free and we can do what we want.

Outposts of the Empire: A Brief Catechism of the Christian Resistance Movement

1. Question: It is said by the atheist globalists and secularist indifferentists that there is only One God. How do Orthodox Christians respond to this statement?

1. Answer: There is indeed only One God. And as a result of this fact all members of the Church of God, all Orthodox Christians, are different from others.

2. Question: How are we Christians different from Buddhists?

2. Answer: We are different from Buddhists, for they do not believe in any god, they worship a dead Indian prince, the Buddha.

3. Question: How are we Christians different from Hindus?

3. Answer: We are different from Hindus, for they worship thousands of mythical gods or demons, for they do not know the One God.

4. Question: How are we Christians different from Jews and Muslims?

4. Answer: We are different from Jews and Muslims for they only have their own partial understanding of the Old Testament – an anthropomorphic Old Testament god, the god of vengeance and hatred – not the real Old Testament God, who is made completely known in the New Testament. Rejecting the Revelation of the New Testament, they do not know that God is Love and Forgiveness, as expressed in the unique revelation of the Holy Trinity, Which is the Revelation that God is Love.

5. Question: How are we Christians different from Roman Catholics?

5. Answer: We are different from Roman Catholics, for they secularised the Holy Trinity, blasphemously replacing God with a mere man, an earthly substitute and replacement, a ‘Vicar of God’, who could, for instance, issue infallible decrees to massacre, for Roman Catholicism asserts that the Holy Spirit proceeds from him.

6. Question: How are we Christians different from Protestants?

6. Answer: We are different from Protestants for they replaced the Holy Trinity with themselves, rejecting man made in the image of God and instead making God in the image of each man, each making their own manmade ‘church’ according to their own imagination, this creating today’s secularist culture of egoism, the ‘iChurch’.

7. Question: How are we Christians different from Western secularists?

7. Answer: We are different from Western secularists, for they have replaced God with Gold, Materialism and the worship of the Holy Dollar. This is idolatry.

8. Question: So Who is the One God?

8. Answer: There is indeed only one God and He is the God of the Orthodox Church and Orthodox Christianity.

9. Question: What today is the main enemy of the Church of God, Orthodox Christianity?

9. Answer: Today, and for a thousand years already, the main enemy of the Church, of the Orthosphere, of the Eurasian Christian Empire, is Western secularism. Firstly calling itself Roman Catholicism, its ‘crusaders’ filled Jerusalem with blood, sacked the Eurasian Christian Capital of New Rome and then sank their greedy claws into Russia through more ‘crusading’ knights. Secondly, in part receiving the name of Protestantism, it set about secularising and nationalising the Churches of Christ through political meddling, finally bringing about the Western materialist Revolution of 1917. Thirdly, in its ultimate secularist form of modern Western atheism bent on world hegemony, it is set on destroying the final centre of resistance to its worldwide evil and the reign of Antichrist it wishes to establish by annihilating the reviving force of the Orthosphere, centred in what for the moment is called the Russian Federation.

10. Question: What specific forms of attack on the Church does Western secularism take?

10. Answer: Its attack takes a two-pronged form, the ancient pagan Roman prongs of divide and rule.

11. Question: How does attack by ‘Divide’ work?

11. Answer: Secularism’s first form of attack – ‘Divide’ – works through those who have a conservative, but not Traditional, mentality. ‘Divide’ takes two different approaches. This can take the form of nationalism and nationalistic division. The nationalist attack conditions its victims to believe that the most important thing in Church life is not Christ and so Unity, but their nation, in other words, that being Greek, Russian, Romanian, Serb etc, is the most important thing of all. But the nation is an attachment to the world, a form of worldliness, and to put any nation above the Church is idolatry. This attack can also take the form of ghettoisation, conditioning its believers to divide themselves from others, for some obscure reason, whether of language (converts), calendar (new calendarism or old calendarism), or dogmatisation of personal opinions regarding, for example, the toll houses or the interpretation of the Book of Genesis. Whether nationalists or ghettoists, the victims of ‘Divide’ are all people who cannot see the wood for the trees and divide themselves from the rest of the Church, this weakening her collective witness and also making their tiny sects and subgroups irrelevant.

12. Question: How does attack by ‘Rule’ work?

12. Answer: Secularism’s second form of attack – ‘Rule’ – works through those who have a liberal, but not Traditional, mentality. It involves substituting ‘Halfodoxy’ for Orthodoxy, using liberalism, modernism, renovationism and ecumenism to secularise Orthodoxy. Halfodoxy is used by the American or Western Empire, centred in the USA but with a very powerful tentacle in its puppet EU, to attack continually the ‘soft underbelly’ of the Orthodox world through the temptation of money. This means bribing those areas of the Orthosphere that are on the fringes of Eurasia Christendom, always its weakest and poorest parts, whether in Turkey, Greece, Cyprus, the Middle East, the Western Diaspora, Romania, Bulgaria, or more recently in Serbia, Georgia, Syria and the Ukraine. By creating Halfodoxy, the only form of the Church beloved of, not feared by but courted by and also mocked by, secularists, secularism can rule. This is because Halfodoxy is spiritually neutered and castrated, a balkanised toy, a petty nationalistic and provincial ethnic plaything of secularism, with no more spiritual force than pathetic Uniatism, the tiniest and most mocked provincial branch of secularist Roman Catholicism.

13. Question: How does Orthodoxy fight back against Secularism and its ‘Divide and Rule’, its dividing into sectarian conservative ghettos and ruling over liberal ‘Halfodoxy’?

13. Answer: We fight back with the fullness of the Tradition, with Patristic Orthodoxy, Spiritual and Incarnational Sovereignty and Orthodox International Identity. We fight back by striving to restore our Orthodox Empire, avoiding nationalistic or ghettoistic dividing and ruling by the secularists through Halfodoxy.

14. Question: Who is the Head of the Orthodox Empire?

14. Answer: Christ.

15. Question: Why do we at present have no earthly head of the Orthodox Empire?

15. Answer: Because Orthodox in Russia fell to the apostasy of Western secularism and murdered the last earthly head of the Orthosphere. Until we have all repented for this, we will be unworthy to have a new earthly head, unworthy of the Final Restoration.

16. Question: What is the role in this process of Final Restoration of our monasteries and parishes in the Diaspora?

16. Answer: We in the Diaspora are outposts of the Eurasian Christian Empire, oases, islands and missions of the Orthosphere, embassies of spiritual resistance to Antichrist, spokespeople for our Christian civilisational values against atheist Western secularism. Our role is to gather together all the spiritually vital forces in these last times, to save and convert whatever we can for Christ and His Holy Orthodox Church from the tide of atheist Western secularism.

Notes on the Restoration of the Russian Orthodox Church

Introduction

At this present time of Church restoration, our Russian Orthodox consciousness and ambitions are clear – our aim is not the restoration of the Church to what it was in 1917. That is not good enough, or else there will be another Revolution. Our aim is more than historical restoration, it is also to make better. What specifically do we need to see?

1. A Patriarchate

Already in 1905 the future Tsar-Martyr Nicholas II proposed the restoration of the Russian Orthodox Patriarchate after a sorrowful 200 year interval. Sadly, those who had grown used to the old uncanonical system refused his offer – they were not yet ready for restoration and preferred the bittersweet captivity of the Protestant system of Oberprocurators and Synodal government. Nevertheless, in 1918 the pro-Patriarchate forces, long led by Metropolitan Antony of Kiev, were triumphant. However, this restoration was reversed by Soviet atheism and even after its second restoration during the Second World War, it made little difference, as the militantly atheist Soviet religious affairs bureaucrats dealt with the Church in even worse ways than the worst masonic oberprocurators of the eighteenth century. After the tragic Soviet period, today it is clear that the restoration of the Patriarchate is permanent.

2. Freedom

The freedom and independence of the contemporary Patriarchate from the Russian Federation State, subject to the whims and fashions of democracy and party politics, and from other successor States, must continue as it is in today’s post-Soviet times. None must fear any State interference. This principle is all the more important inasmuch as the Patriarchate is by nature and title multinational, representing not merely the Russian Federation, but the whole of Rus and its canonical territories, covering most of the former Russian Empire, as well as Japan and China, as well as shared territories of the Russian Orthodox Church Outside Russia – altogether 62 different nationalities. The Divino-human Church must everywhere resist subjection to the whims of westernising or other States and plainly show her freedom to preach the Gospel of Christ and not to become some mere State institution for moralism.

3. Financial Independence

Next comes the thorny question of Church finance. Before the Revolution clergy often lived in poverty and the Church was often subjected to the whims of wealthy merchants, the equivalent of modern businessmen and ‘sponsors’. Here contemporary States have a role to play. Churches have to be rebuilt by the successor States to the Soviet State which destroyed them. Successors to those responsible for destruction have moral obligations and here there is a long way to go even to return to pre-Revolutionary numbers of Church buildings. Once this task has been carried out, there are questions concerning clergy and choir finance. It is not good enough to allow clergy to live in poverty and force them to work in secular jobs and to rely on choir directors who are never free during the week, meaning that all weekday services have to be sung by priests. There must be financial security.

4. Education

The question of clergy education is connected with the previous problem, as we saw both before the Revolution and with certain erroneous ordinations of the post-Soviet 1990s. If the Church cannot pay her clergy a living wage, it will find talent going elsewhere. Thus, many study theology, but do not make use of their knowledge as clergy, for they can find better pay and much better conditions elsewhere. Some may be shocked at this, but it is only realistic; inasmuch as parish clergy are married and have children, you cannot torment them even more by depriving their wives and children of sustenance. As regards the nature of clergy education, it must be of due and moral level. Otherwise Church life may be reduced to ritualism. To reduce the Church to external ritualism may be an easy way out, but it is an error and even a heresy, which turns away the faithful who look for inner content.

5. Church Culture: Music, Iconography, Furnishings, Art and Architecture

For two centuries before the Revolution Church music was dominated either by Italianate concert-type professional singing, inaccessible to the faithful, or else by solo singing for lack of choirs. At the same time iconography was also dominated by Roman Catholic imagery of a realistic and humanistic style which expressed nothing of Orthodox iconography. The quality of vestments, at times over-ornate and excessively heavy, and Church furnishings also suffered. On the other hand, just before the Revolution there was a revival of traditional art and architecture. It is to be hoped that traditional forms will continue to revive and that the bad taste of certain ‘sponsors’, in love with gold, can be overcome, in such a way that available funds can be used not to build a few over-elaborate or luxurious churches, but many more functional churches, albeit simpler and more modest in form.

Conclusion

Restoration does not mean the blind repetition of mistakes. Authentic restoration means a return to the best models of the past. The restoration of the free, independent, educated, worldwide Patriarchate of Rus, multinational and multilingual, the protector of the other Local Churches, and a model of Church culture and practices, is our aim.

Towards New Local Churches in the Diaspora

Introduction: God’s Will

There will never be any new Local Churches in the Diaspora, if it is not God’s will. What is manmade, therefore in some way essentially denying God and replacing Him with a human institution, crumbles and becomes a Church in name only, calling itself after some human-being or nationality, for example: Papism, Lutheranism, Calvinism, Anglicanism, Wesleyanism etc. Man proposes, but God disposes. Therefore the questions that must be answered are what we can avoid from the past and how we can prepare for God’s will to be done amongst us in the future?

Anti-Missionary Principles

The development of new Local Churches in the Diaspora has been prevented in the past by nationalism and its squabbles – by anti-missionary principles. This can be seen particularly clearly in North America, where, until soon after the Russian Revolution, all Orthodox were in one Church. This Church was the Russian Church which contained autonomous ethnic dioceses and deaneries under a Russian-appointed Bishop. Why under the Russian Church? Because it was the first present there, the biggest, had the best infrastructure and the most multinational mentality. However, it is true that since 1917 this has by no means always been the case. Today’s Russian Church, suffering in both its parts from the consequences of the Western-planned and provoked 1917 Revolution, still, even 25 years after the collapse of the direct results of that Revolution, often has infrastructure and a multinational mentality which are severely compromised.

Deviations from the Past

There have been other anti-missionary principles at work in the past of the Diaspora. Firstly, there has been the problem of simony. Certain bishops of certain nationalities have been willing to ordain unworthy candidates for money – in 1991, for example, $20,000 was the going rate in one ancient Patriarchate to become a bishop. Secondly, there has been the problem of ego trips – front room Orthodoxy, garden folly Orthodox, the one man show, the big fish in the little pond – the individual who gets himself ordained by one means or another not in order to serve other Orthodox, but to serve himself. Thirdly, there has been the problem of convert ghetto Orthodoxy, in this country ex-Anglican ghettos, ‘Anglican vicar beard competition Orthodoxy’, often with as few as 5-10 individuals with a private club mentality or in inaccessible premises. None of these deviations from the past, examples of which are scattered throughout the Western world, have been of any help to genuine Orthodox missionary work and service to the Orthodox people.

Missionary Principles

Any new Local Church to be built in the Diaspora must be built on the fullness of the Tradition, on the maximum. Nothing can be built on compromises. New Local Churches are built on monastic life and holy life – examples are Sts Cyril and Methodius, St Herman of Alaska and St Nicholas of Tokyo. Any new Local Church in the Diaspora must therefore be built on the Orthodox (and not Papal/Protestant) calendar, on vigil services, in a word on the Tradition, and not on compromises. It must be clearly understood that there are not two traditions in the Orthodox Church – there is only the One Universal Orthodox Tradition. Anything else, with modernistic practices of doing away with confession before communion, the Orthodox calendar, the iconostasis, correct priestly dress, traditional liturgical language etc, is not at all part of the Tradition, of Orthodoxy, but merely part of decadence and compromise, of Halfodoxy.

Directions for the Future

To expand Church presence, we need to observe some basic Orthodox principles. Firstly, any new church must be based on the Gospel ‘where two or three are gathered together in My Name…’. In other words, there must be no ego trips and moreover at least one of these two or three must be able to sing prayerfully and form a choir – again in order to avoid ego-tripping. Premises used must be public access and located in a central city or town so that the church there can become a Regional or at least County Church centre. Premises must also be such that they can be converted for Orthodox use, so that an Orthodox atmosphere can be established in them. Little missions should not be set up from them for many, many years, otherwise this will merely disperses efforts and energies. One should be able to process around these premises, which should have facilities, toilets, and ideally a children’s room with baby changing, parking, a hall and a kitchen. These premises (owned or, if need be initially, rented) must be one’s own – they must not be shared with, for example, an Anglican church.

Conclusion: What is a Local Church?

An ethnic church is one that aims to gather together only one nationality and in a racist way has no time for those of other nationalities – a situation that is clearly against the spirit of the Gospels. An ideological church is one that aims to gather together only in the name of a narrow ideology, often personality cultish or sectarian, and not in the name of Christ – a situation that is clearly against the spirit of the Gospels. An authentic Local Church, however, is one that is made up of many local churches that gather together all local Orthodox, regardless of nationality and background, on the basis of the uncompromised Tradition, on the basis of Orthodoxy, not on the basis of Halfodoxy.

The Euro-American Revenge against International Orthodoxy

We must create a Slavic State in Central Europe on a strictly Catholic basis so that it can become a bulwark against Orthodox Russia.

Adolf Hitler

The present violent disturbances in Kiev and certain formerly Polish, Galician towns in the Ukrainian wild west come after the refusal of the Ukrainian government to cede to the wishes of the violent pro-Western minority and so make the Ukraine into the next bankrupt EU colony. It is crystal clear that the present carefully-orchestrated riots are the ethnocentric, Western revenge for the choice of freedom of the democratically-elected Ukrainian government and people.

After several carefully-timed ‘visits’ in support of the terrorists (many of them known violent criminals) since last November of various high-ranking EU commissars and US Republican politicians, like so many pagan Roman generals and senators 2,000 years ago, after threats from the US administration and from their puppet EU (the EU was ever a post-1945 US creation) to impose sanctions against the Ukrainian government and in support of the few thousand terrorists (many of them said to be Polish nationals and rumoured to be paid a small fortune (for them) of 30 euros a day by the US administration), after invasion threats to the territorial integrity of the admittedly artificial state of the Ukraine by forces in EU Poland, Hungary and Romania, it is clear that the Ukraine may not survive.

The Ukrainian government itself is desperate to keep the territorial integrity of the mere generation-old Ukraine. It has a softly-softly approach with the terrorists in Kiev and elsewhere, even though their tactics are carefully orchestrated and many of them have been professionally trained and equipped, as can be seen in their techniques of kidnapping women and children. If this were Belfast, Washington or Paris, clearly the riot police and soldiers would by now have shot dozens of them. But even with this approach, it may not be possible for the government to preserve the unity of the fledgling State. Just as other colonial states, like Iraq, Syria and virtually all of Africa, have not been able to survive civil wars ultimately caused by bureaucrats in London or Paris who drew up their straight-lined borders on backs of envelopes decades ago, so too the Ukraine, a Stalinist and Khrushchevite colonial formation, may not survive the present civil strife.

Notably, it now seems almost certain that the Russian centre, the Russian south (called ‘New Russia’), including the already autonomous Russian Crimea, and almost all the purely Russian east will no longer tolerate the activities of eastern Catholics and other schismatics from Galicia. It is quite notable that Catholic priests have been prominent in encouraging the riots in Kiev, and even the Cardinal of New York, Timothy Dolan, has been encouraging them. Many already say that ‘it is all Stalin’s fault’. He should, they say, have left the three pro-Nazi provinces in the far west, known as Galicia, to Poland, as before 1939. These people, Galicians, form the backbone of the ‘Ukrainian’ (actually Polish) emigration in the Western world and many of their descendants now advise the ethnocentric and utterly prejudiced US government. Their departure would leave the other 21 provinces of the Ukraine to freedom outside the pro-German EU – for the jealousy of freedom-loving Greeks, Cypriots, Bulgarians, Romanians, Latvians, Italians, Frenchmen, Irishmen, Britons and many others.

If the six million or so Galicians wish to leave the Ukraine for the bankrupt US-sponsored EU, then this would be much better for the rest. Then the rest of the Ukraine, 85% of it, by far the richest part, would be free to enjoy the benefits of multinational Orthodoxy and the Eurasian Union. As for the small Orthodox minority, they could simply become part of the Russian Orthodox Diaspora, either under the care of the Polish Orthodox Church or else directly under the care of Moscow. The only question would be what to do with Orthodox Transcarpathia, the south-westernmost province of the Ukraine, which has been so persecuted by Ukrainian nationalism since it was detached from Czechoslovakia in 1945, when it was still called Subcarpathian Rus.

It might wish to become an independent country, to be called Ruthenia or Carpatho-Russia, and join the Eurasian Union. It certainly needs protection from present EU and Hungarian imperialism, from which latter it suffered so bitterly before 1919. Its Church, with 600 parishes and a multitude of monasteries, quite big enough to be independent, could easily become a new Autocephalous Orthodox Church. Certainly, this would be in the Trinitarian unity in diversity model of Russian Orthodoxy which founds new Local Churches (unlike the Patriarchate of Constantinople, which has never freely allowed any Church to receive autocephaly and does not share this vision of unity in diversity, but only crushing centralism, like the EU or its predecessor the SU).

It is no coincidence that at the same time as these carefully organised events have been unfolding in limited parts of the Ukraine, persecution has been unfolding against Tartar Orthodox in Tartarstan. Churches have been burned down and the 250,000 Tartar Orthodox are being threatened by organised Islamists, trained and financed abroad, mainly financed from the Western allies of Saudi Arabia and Qatar. (How well we all remember how President George Bush protected the Saudi Bin Laden family after the Saudi terrorist attacks of 9/11). Thus, both in East and West, the enemies of Christ are attempting to destroy multinational Orthodoxy (the Church of Russia has 62 different nationalities). What the enemies of Christ want to create – and have in many places already created – by their old technique of dividing and ruling, is a disunited, nationalistic Orthodox world, a series of little, balkanised, mononational churches, which would become mere toothless departments of assorted toothless EU states, for consumers of individualistic pietism and folklore, on the disincarnate, Western Protestant model.

It is clear that in 2014 we are facing a turning point on the road of world history. On the one hand, we have the four nations of the newly-formed Eurasian Union (The Russian Federation, Kazakhstan, Belarus and Armenia) with its originally Orthodox Christian unity in diversity basis and ideal of symphony of Church and State, which is in the forefront of the Spiritual Resistance Movement; on the other hand, we have the anti-Christian US/EU, much imitated by the rest of the world, largely made up of former EU and present-day US colonies, although several decades behind their colonial masters. Therefore, there are today only two choices. What is uncertain is whether this is the end or just the last shock before restoration of the Orthosphere and Orthodox government which is the only thing that now stands between Christ and Antichrist, between the Orthodox Church and her faithful and the militantly atheist Western world. Time will show which way we are going to go.

See: http://www.presstv.ir/detail/2014/01/24/347411/west-targets-russia-by-ukraine-unrest/

The Gathering of the Nations

Fear not, for I am with thee: I will bring thy seed from the east, and gather thee from the west.

Isaiah 43, 5

What is astonishing to the still loyal and uncompromised Orthodox heart and mind is not that the Western world lovingly cherishes its illogical prejudice that the Russian Orthodox Church is wild, backward and lacking in culture, as it so clearly expressed in local media coverage of the 2006 Sourozh schism. What is astonishing is rather that the Western world lovingly cherishes Antichrist and unstintingly and at every turn consistently advances his cause. For his primary aim is the destruction of the integrity of the Orthodox Church, a cause already advanced by the venality of some in many smaller Local Churches outside the canonical territory of Rus, and which he is desperately trying to advance inside that territory, especially on its outer fringes, using as his tools the madcap schemes of his Western and Westernised dupes.

What the Western world does not understand here is that the downfall of Orthodoxy would lead automatically to the last stage of its own spiritual and so cultural suicide, followed by the eradication of all Christian Faith universally. This is because the Western world, like the rest of the world, is wholly dependent on the rays of light that shine, as if from the Sun, from the Orthodox Church, the One and Only Church, the One and Only Spiritual Sun.

The Western world has long been enslaved to Antichrist, worst of all, without even noticing it. This is the most perilous of states because it indicates total self-delusion. This is the self-delusion of him who says ‘the devil does not exist’, so proving not only that the devil does exist, but also that he is his main servant. The destruction of Russian Orthodoxy, attempted, but by not attained by the Western world from 1917 on, would mean that the forces engulfing it would then engulf the Western world and the rest. Russian Orthodoxy sees the fate of the Western world in its latest foolish outburst of short-sighted self-destructiveness, called consumerism, and knows that thus it dooms itself to destruction – unless it repents before the end, so redeeming itself from its repeated sinful attempts to destroy Sovereign and Imperial Rus since 1917.

If this repentance is weighty enough, then there is still even the chance before the end of gathering together the remnants of all the nations, Orthodox, heterodox and even pagan, and bringing them under the spiritual reign of a restored Sovereign and Imperial Rus. If not, then we will be forced to take refuge, fleeing ‘into the mountains’ from the floods of iniquity and the tides of destruction, our last hope remaining only in the Second Coming.

A Council?

How well we recall the letter of Fr (now St) Justin (Popovich) of 7 May 1977, ‘On the Summoning of a ‘Great Council’ of the Orthodox Church’. In fact, we still have translations of it in Russian, French and English. In it he stated that there could be no Council of the Orthodox Church because most of the Orthodox Churches were not free and those that were, (he cited the Russian Church Outside Russia, the Church in America and the Japanese Orthodox Church), were not being invited. Instead, the seats were to be filled by a host of titular bishops from the Patriarch of Constantinople and KGB-vetted bishops from, as it was then called, the ‘Moscow Patriarchate’. The Saint’s plea was heard, perhaps not in the courts of men, but by the angels above, and the Council never took place. Now again, the Patriarchate of Constantinople is pushing forward for yet another ‘Pre-Conciliar Meeting’ in March this year and for the Council to take place next year.

It seems to us that although the situation of the Local Churches in Eastern Europe has radically changed since the fall of atheistic Communism, since when freedom has come to them, in other respects little has changed. The Patriarchate of Constantinople has, if anything, even more become a colony of the US Department of State. The latter has misused it ever since they installed their own US Patriarch in 1948 and exiled the legitimate Patriarch Maximos to Switzerland (who said on his ejection ‘The City is lost’) in order to undermine the Russian Orthodox Church by setting up schisms, for example, in France, Finland, Estonia, England and the Ukraine. In no way can there be a formal meeting of the Orthodox Churches, while the Patriarch of Constantinople and its allies are enslaved by the CIA (and also the Turkish government).

The US Administration appears to think that it can deal with the Orthodox Churches as it dealt with the Vatican, which accepted US Protestantisation in its Second Council fifty years ago and then saw imposed on it an anti-Communist Polish Pope for the 1980s Reaganite Crusade against Communism. Significantly, Roman Catholic sources, like the papist AsiaNews, are pushing Constantinople to arrange this so-called Council so that it will become a modernist Orthodox (therefore pseudo-Orthodox) Second Vatican Council. This would make the Orthodox Church into a mere Uniat department of the Vatican and, in that way, of the US Department of State. This is not going to happen. (In any case a meeting of bishops is not a Council; to become a Council the meeting must first be ‘received’ by clergy, monks and people; paradoxically, Church Orthodox Christians are a lot more democratic than the Non-Church Protestants and Roman Catholics, and always have been).

Thus, the attempts by Constantinople to make the recently set up Regional Inter-Orthodox (called ‘Pan-Orthodox’ by enemies of the Tradition) Assemblies of Bishops in the Diaspora into bridgeheads for their conquest of the Diaspora have failed miserably. Thus, for North and Central America, Archbishop Kyrill of San Francisco has eloquently voiced the opposition of all free Orthodox to such attempts (http://www.synod.com/synod/eng2014/ 20140115_ensynodletterarchbpdemetrios.html). Indeed, in some places the Assemblies have virtually closed ‘for lack of things to talk about’. Much more than this, the agenda proposed for a future Inter-Orthodox Meeting (illogically called a ‘Council’) is looking increasingly tired, a leftover washed up from 1960s liberalism, denounced at the time, even more so now. Let us remind ourselves what the ten items on the agenda are – or were: The Orthodox diaspora; The granting of autocephaly; The granting of autonomy; The diptychs; The Church calendar; Marriage; Fasting; Relations with Heterodox; Ecumenism; Peace, Brotherhood and Freedom. (See our article of several years ago: http://orthodoxengland. org.uk/panorth.htm).

The last six questions are absurd, because the canons are clear and of course unchangeable; the tenth is in particular a piece of masonic nonsense from the 1960s. As regards the fourth issue, the diptychs, if people want to argue about what place they should have on an irrelevant, artificial and anachronistic list, then we say they should first read Mark 10, 37-45. In fact, only the first three issues are discussable – and there will be no agreement on them because they have already been discussed, and with Constantinople in the pocket of the US State Department, a former senior representative of which (Brzezinski) has already declared that the Russian Orthodox Church is its greatest enemy, what point is there in discussing them?

Thirty-three years ago a saint prophetically wrote: ‘Should this Council, God forbid, actually come to pass, only one sort of result can be expected from it: schisms, heresies and the loss of many souls. Considering the question from the point of view of the apostolic, patristic and historical experience of the Church, such a Council will, instead of healing, open only up new wounds in the body of the Church and inflict on Her new difficulties and new misfortunes’. We will not contradict the voice of a Saint.

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«Передайте всем, что зло, которое в мире, будет еще сильнее, но не зло победит, а Любовь.»

Царь Николай II

С опозданием в несколько лет из-за трудностей с планированием, в новом году мы узнали о том, что на весну 2014 года намечена закладка фундамента нового русского православного кафедрального собора в Париже. В связи с этим мы хотели бы обратиться к Отделу Внешних Церковных Связей Русской Православной Церкви в Москве. Также надеемся, что в поддержку этого письма, возможно, будет составлено прошение. Это обращение посвящено тому, в честь кого будет освящен будущий кафедральный собор с прикрепленными к нему семинарией и духовно-культурным комплексом.

Вспомним, что новый собор будет построен в сердце Парижа – культурной столицы Западной Европы – и недалеко от самого красивого моста в Париже, который построен и назван в честь императора Александра III. Вспомним также, что Париж расположен в историческом сердце русской эмиграции в Западной Европе, и у нас есть все основания считать, что этот комплекс с семинарией станет центром будущей Русской Православной Митрополии в Европе, даже если оставшиеся храмы “Парижской юрисдикции” не пожелают возвращаться в лоно матери-церкви и к традициям Святой Руси. Новая митрополия будет включать в себя приходы Русской Православной Церкви за Границей, храмы в Каннах, Ментоне, Женеве, Лозанне, Брюсселе, в Лондоне и западной Германии, а также храмы, все еще зависимые от Московского Патриархата в Ницце, Мадриде, восточной Германии и других местах.

Но в честь кого будет освящен собор? В Париже уже есть православные храмы, освященные в честь таких известных святых, как Александр Невский и Сергий Радонежский. Некоторые могут подумать о преподобном Серафиме Саровском – еще более известном во всем мире святом и проповеднике покаяния. Но и в его честь в Париже уже освящен храм. Возможно, святому Серафиму следует посвятить одну из часовен нового собора. Другие могут подумать о самых известных святых Парижа – Дионисии и Женевьеве Парижских (последняя переписывалась в V веке с преподобным Симеоном Столпником). Однако оба угодника жили очень давно; хотя они великие святые, но не наши современники, и в их честь, вероятно, можно было бы освятить часовню при семинарии.

Мы считаем, что собор является настолько значимым проектом, что его следовало бы освятить в честь более чем одного русского православного святого. И это должны быть не местночтимые святые, а всемирно значимые и почитаемые всей церковью угодники. Наконец, мы предлагаем, чтобы новый собор был освящен в честь святых, живших в недавнее время, скорее всего – в честь угодников, пострадавших в сильнейшие за всю историю гонения, породившие новомучеников и исповедников. Нам думается, что наиболее очевидными, или, точнее, единственными претендентами здесь являются святые Царственные Страстотерпцы. Только они соответствуют вышеупомянутым критериям. Император Николай II, сын императора Александра III, уже увековеченного в Париже, был поистине международной фигурой, говорил на русском, английском, французском, немецком и датском языках, имел два высших образования – военное и юридическое, а царица Александра была внучкой королевы Виктории и воспитывалась в Гессене в Германии.

Было бы наиболее подобающим, если бы центр православной митрополии в Западной Европе был увенчан собором, освященным в честь царской семьи (которой неправославная Западная Европа не показала ничего, кроме “измены, трусости и обмана”). И для почти дехристианизированной Западной Европы, ставшей такой в результате «измены, трусости и обмана», семья из семи человек, все члены которой молились, держались вместе и стали святыми, является, несомненно, идеальным примером – иконой семьи, в которой мы сегодня нуждаемся. Весьма вероятно, что, ко времени постройки нового собора исполнится сто лет со дня героического и жертвенного мученичества Царственных Страстотерпцев в 1918 году. Ведь именно пример этой семьи вдохновил английского учителя их детей присоединиться к Русской Православной Церкви и стать архимандритом Николаем Гиббсом, а французского учителя, Пьера Жильяра, – написать такие слова:

“Царь и царица думали, что умирают за Россию, но они умирали за все человечество”.

Освящение нового собора в честь Царской Семьи может стать призывом Западной Европе к покаянию, отказу от всей лжи XX века и возвращению назад с нынешнего рокового пути, по которому она пошла в XXI веке.

A Plea to the Russian Orthodox Church Authorities

An Open Letter

Tell everyone that the evil that is in the world will grow even stronger, but that it is not evil that will triumph, but love’,

Tsar Nicholas II

After several years of delay caused by planning difficulties, news has reached us in this New Year that the foundation stone of the new Russian Orthodox Cathedral in Paris is to be laid in spring 2014. It is in this connection that we wish to make a plea to the External Relations Department of the Russian Orthodox Church in Moscow and also hope that a petition might even be drawn up in support of this letter. This plea concerns the dedication of the future Cathedral with the seminary and spiritual and cultural complex attached to it.

Let us recall that the new Cathedral is to be built in the heart of Paris, the cultural capital of Western Europe, and not far from the most beautiful bridge in Paris which was constructed and named in honour of Tsar Alexander III. Let us recall that Paris is at the heart of the historic Russian emigration in Western Europe and if the complex is to be built with its seminary, there is every reason to think that it will become the centre of the future Russian Orthodox Metropolia in Europe (ROME), even if the remaining churches of the ‘Paris Jurisdiction’ do not wish to return to the Mother-Church and the Tradition of Holy Russia. Thus, such a new Metropolia will be based on the parishes of the Russian Orthodox Church Outside Russia, with churches in Cannes, Menton, Geneva, Lausanne, Brussels, London and in western Germany, as well as churches still dependent on the Church inside Russia, in Nice, Madrid, eastern Germany and elsewhere.

But who will this Cathedral be dedicated to? There are already dedications in Paris to such obvious saints as St Alexander Nevsky and St Sergius of Radonezh. Some may think of St Seraphim of Sarov, a better known saint internationally and preacher of repentance. But he too already has a church dedicated to him in Paris. Perhaps a side chapel in the new Cathedral could be dedicated to him. Others may think of the foremost saints of Paris, St Denis or St Genevieve of Paris, who in the 5th century corresponded with St Simeon the Stylite. However, these both lived long ago; although they are great saints, they are not contemporary – perhaps the chapel of the seminary could be dedicated to them.

It is our suggestion that the Cathedral is such an important project that it should be dedicated to more than one figure of Russian Orthodox holiness. Moreover, these figures should be not only locally venerated, but of international and universal significance and veneration. Finally, we suggest that the new Cathedral should be dedicated to saints who lived in recent times, most obviously figures from the greatest wave of persecution in history, which brought forth the New Martyrs and Confessors. It seems to us that the most obvious, indeed only obvious, figures are the Royal Martyrs. Only they meet all the above criteria. Tsar Nicholas, the son of Tsar Alexander III, already commemorated in Paris, was a highly international figure, speaking Russian, English, French, German and Danish, with a double education in both military affairs and law and Tsarina Alexandra was a grand-daughter of Queen Victoria and brought up in Hesse in Germany.

How appropriate that the Cathedral at the centre of the Orthodox Metropolia of Western Europe might be crowned with a Cathedral dedicated to a family to whom Non-Orthodox Western Europe, allied with the Tsar’s Russia or not, showed only ‘treachery, cowardice and deceit’. And in the almost totally deChristianised Western Europe that resulted from treachery, cowardice and deceit, surely a family of seven who prayed together, stayed together and so became saints together, is the ideal example, a literal family icon, that we need today. Moreover, it is highly likely that by the time the new Cathedral is built, it will be the centenary of their heroic and sacrificial martyrdom of 1918. After all, it was their example that inspired their English tutor to join the Russian Orthodox Church and become Fr Nicholas Gibbes and their French tutor, Pierre Gilliard, to write of them:

‘The Tsar and the Tsarina thought that they were dying for Russia. In fact, they died for all mankind’.

To dedicate the new Cathedral to the Royal Martyrs would be a call to Western Europe to repent and renounce all the lies of the twentieth century and to turn back from the present fatal course which it has undertaken in the twenty-first century.

The Fate of Christian Europe Hangs in the Balance in Greece

Greece had the misfortune of being the first Orthodox country to be betrayed by its political elite and sold for a mess of pottage to the EU. Current events in Greece point to the fate that awaits all the other Orthodox countries, Cyprus, Bulgaria, Romania and others, which have already taken or still in their folly wish to take, that same path of apostasy. Thus:

Greece’s international creditors are setting it ever more anti-Christian ultimatums: it has been decreed by EU order that priests must no longer visit schools and groups of school pupils have been banned from attending services; Sundays will now be desecrated and businesses opened; priests have lost 20% of their paid leave; the number of ordinations allowed has been cut; the mention of religion has been removed from passports; a mosque must be built in Athens; certain Church properties may be privatised or else auctioned off by order of EU bureaucrats and their atheist quislings in the Greek government; laws on ‘free unions’ and others forbidding ‘insulting language’, the latter including calls to patriotism and quotations from the Gospels, are under discussion.

Little wonder that some bishops are preparing their flock to ‘to resist Antichrist’ in a new wave of persecution. Metropolitan Nicholas of Phtiotidis has spoken clearly of a possible popular revolt. Metropolitan Kosmas has said that if the law on same sex unions is passed, then the people must protest and become confessors of Christ. Like the Patriarchate of Antioch in Syria, today the Church of Greece has to stop compromising the Faith and stand up and be counted. The easy, consumerist times of previous years, when decadent practices were introduced from Western Europe and gradually everything was allowed – the Catholic calendar was introduced, the Liturgy was abbreviated, confession before communion was no longer obligatory, seating was introduced in all the churches, little girls were allowed to serve in the altar – are over. In reality the Church is not Consumerism, for the Church is the ascetic principle, not the rationalist and secularist one.

Greeks are finally waking up to the fact that their obsessive dream of ‘Europe’ has turned out to be a nightmare – just as their ignored monastic elders had forewarned. A wave of new barbarianism, this time of the liberal sort, is unfurling on Greece and massive immigration is destroying what remains of the local, Orthodox way of life and culture. Greece is entering the spiritual winter of Western Europe, as anti-EU Greek politicians are removed by ‘auditors’ from Brussels, Berlin and Paris. Only the Church of Greece remains independent from EU tyranny. Metropolitan Seraphim of Piraeus has threatened to excommunicate any politician who votes for laws which trample underfoot traditional moral standards. Many Church figures are finally asking that Greece leave the EU. It is no longer an economic struggle, but a spiritual, moral and cultural one.

Resistance now is vital for the future of European history. Given the apostasy of Protestants (and they are often in the forefront of the new decadence in any case) and the open abandonment of the Christian cause by most Roman Catholics (they see the EU has a pro-Cathoolic project and its flag as a Catholic banner), the struggle for Christ against those who are preparing the coming of Antichrist is now concentrated on the Orthodox world. Orthodox resistance to the Babylon of Brussels and its globalist ‘liberal’ project may be severely repressed, individual bishops and theologians may be ‘removed’, using contemporary technological controls. Other Local Orthodox Churches, already compromised by calendar change, should look carefully – they will be next to have to submit to the ‘New World Order’, that is, the restoration of the Old Pagan Order.

Resistance by Greece to the ethnocentric atheism of Western Europe is vital. Geopolitically, Greece is the key. If it falls, then the rest of the Balkans will also fall. And the EU tyrants know this. For if Greece is after all corageous and does choose freedom from the EU, then all the Balkans will also look north to Russia and the developing Eurasian Union, as the German Foreign Minister Joschka Fischer has already pointed out and as was evident when bankrupt Cyprus almost chose Russia instead of the EU to come to its rescue.

Let us pray for courage in the Church of Greece.