Category Archives: Restoration

On the Liberation of the Three Romes

Introduction: On Reversing Historic Injustices

Life is unfair. Life is full of injustices, both for individuals and for whole nations. No doubt, many examples come to mind, both personal and from history. On a national level, only in recent times, we can think of terrorist outrages, like that a few days ago in London, but we can think also of the unjust fates of Serbia, Iraq and Syria over the last generation. Or we can think back to the unjust outcomes of the First and Second World Wars. And we can think of more distant historic injustices, like colonialism, the first example of which took place in England 950 years ago after 1066, and many other examples.

For us, however, the greatest terrorist outrage and injustice, costing the lives of tens of millions, unbalancing the whole world and causing a Second World War and then a potentially nuclear Cold War, was the coup d’etat which took place in Russia exactly 100 years ago through the treachery of its elite and overseas meddlers and destroyers. As a result, for 100 years we have been in exile, whether physical, as in the case of subjects of the former Russian Empire, or spiritual, as in the case of all other Orthodox, who have suffered because of that treason that caused the fall of that Empire, our spiritual protection.

The Liberation of the Third Rome and the Restoration of Imperial Rus

For 100 years we have fought for the righting of that injustice, carried out by overseas evildoers and internal traitors. And so we have fought for our existential rights as Christians, the possibility to be with Christ, for the restoration and liberation of that Empire, the Third Rome, the Centre, the last remaining bastion of Christianity in the world. At first, deprived of the Centre, all we could do was preach the Faith, in its integrity, and work for a worldwide, if tiny, Empire, formed of oases in the desert, and only distantly hope for the coming Tsar, in faithfulness to our motto, ‘For the Faith, the Tsar and Rus’.

However, by Divine Providence and human repentance, since 2000 the Russian Federation has largely been liberated and voices have also been raised there in support of our Civilizational values, won by spiritual warfare, the worldwide Rus that we have worked for and for the coming Tsar. Only recently, among many, many others throughout the Russian Orthodox world, Metropolitan Benjamin of Vladivostok and Bishop Mitrofan of Severomorsk and Umbinsk have spoken of the inevitability of the restoration of the monarchy in at least the Russian Federation. Bishop Mitrofan has summed up our feelings in this way:

‘The Emperor is the litmus test on the basis of which we can verify if people have been cured of the poison of the 20th century or not…it is precisely the name of Nicholas II which is the test to see to what extent people have been cured and to what extent they are still sick’. Vladyka explained why people react less violently to scoundrels like Napoleon and Hitler than to the Tsar, saying that: ‘We are speaking of sacral, mysterious matters, of the destinies of the world, whether human history is to continue or to end, will there be another who restrains evil now or will there be no-one to restrain evil?…’.

‘On this cause stands resistance to the final attack of the power of the prince of darkness over humanity….If this cause is from men, it will fail all by itself, but if it is from God, then take care that you do not become apostates….We are doing God’s work, we are withstanding and resisting, in us beats the faith that Russia does have a future, that there will be a Tsar. There will be! We feel this in our hearts and there is nothing that can be done against it because this is God’s Work. Amen’.

http://ruskline.ru/news_rl/2017/03/22/v_nas_betsya_vera_v_to_chto_u_rossii_budet_car/

Conclusion: The Liberation by the Third Rome of the Second and First Romes

If the Third Rome is restored, then its first task will be to liberate others, notably liberating the Second Rome from its fall into spiritual decadence, which has led to its disincarnate philosophizing, freemasonry, ecumenism and modernism. This we clearly saw at its 2016 meeting in Crete, which was boycotted by the Third Rome and all the spiritually free. Such liberation by the Third Rome will lead to the spiritual restoration of the Greek Orthodox world, much, but by no means all, of which has fallen so far from spiritual purity and is losing its soul to the prince of this world through Westernization.

Its second task will be to liberate the First Rome. This is a far greater task. This is not a matter of reversing the fall into spiritual impurity of a hundred years ago, but of the gradual but inevitable fall from Christ of a thousand years ago by the rejection of the Holy Spirit in favour of the things of men, of man-invented structures and ideology. However, this is the source of long-standing worldwide injustices and the world cannot survive unless they are righted. For men this is impossible, but we trust in the mercy and righteousness of the Just Judge, Who will do this Himself, if we should fail to do it in His Name.

Globalism versus Spiritual Unity

Why do they so hate Russia, the Orthodox Faith and the Church now? Because they know that Russia will stand up to Antichrist….Antichrist will even fear the Russian Tsar. Russia will be reborn only with Orthodoxy and under the protection of the Russian Tsar. There will be elders pleasing to God, just as there were before, until the end of the world. Such is the prophecy of St Laurence of Chernigov.

Igumen Kheruvim Degtariov

The clash between liberal democracy and Marxism-Leninism was a clash of ideologies, which, despite all the differences, still had the same external aims: freedom, equality and prosperity. But traditional Russia, with its authority and nationhood, will strive for completely different aims.

Professor Samuel Huntingdon

A Western democrat can very easily have an intellectual debate with a Soviet Marxist. But this would be unthinkable with a traditional Russian. If Russians stop being Marxists, but do not accept liberal democracy and begin to behave like Russians and not Westerners, relations between Russia and the West will once again become estranged and hostile….

The West will never tolerate the rebirth of Holy Rus. It will always try to annihilate us, foisting on us as heroes its one-time agents of influence (to a greater or lesser extent): Lenin, Trotsky or Stalin. It will always strive by any means available to blacken and slander our Orthodox Civilization and our holy Tsar, in order through them to besmirch and compromise our Orthodox Church and our present State, blowing them apart from inside. Unfortunately, many in the State and also in the Church still do not understand the direct connection between these phenomena. Our victory can only be achieved when we all go into battle, not for Stalin and Lenin, nor for liberalism and democracy, nor for oil and gas, but for Holy Rus, for our friends, as our ancestors did before us…

It was precisely Moscow that received the great and responsible mission to be the Third Rome, restraining the world from falling into the abyss of evil. This is not some invention or boast. Moscow was in no way better than Kiev or Vladimir when it became the centre of the Russian Lands. The great mission was given to us, not by the rebellious will of man, but by the will of God. Our mission has nothing to do with….so-called ‘Russian nationalism’. Our mission is the rebirth of Russian Civilization, in which all nationalities who so desire unite for life in God and with God, in the world of Goodness and Justice, in which we can stand up to the atheistic and anti-human Western ‘New Order’, whose aim is to annihilate man as God’s creation.

Petr Multatuli, Contemporary Russian Historian

For the peace of the whole world, the good estate of the holy churches of God and the union of all people, let us pray to the Lord.

Petition from the Great Litany

Hearing the above petition, I was recently asked if therefore the Orthodox Church was in favour of globalism, the Oneworld movement towards global unity. This was preached one hundred years ago by the mass murderers Lenin and Trotsky, by the syncretist hippy John Lennon in his song ‘Imagine’ nearly fifty years ago and by the Trotskyite neocons with their nightmarish ‘New World Order’ today. This ‘Order’ is the ideology of the global elite of bankers, industrialists, politicians and hired journalist-trolls. I answered as follows.

There is a great difference between globalism and the spiritual unity of the Church. Indeed, it can be said that there are two sorts of unity. Globalism means outward unity with the inward sameness (‘equality’ or homogeneity), created by the lowest common denominator, that is, by the unity of bread and circuses of the mob. On the other hand, spiritual unity means inward unity with the outward diversity created by the highest common denominator, that is, by spiritual maximalism. Thus, the two sorts of unity are exact opposites.

Globalism is the elitist project of neocons, which in reality began as far back as 1916 through the scheming of transnational bankers, including the Warburgs, the Rothschilds and Schiff, and Anglosphere politicians, including Lord Milner and Lloyd George. Seeing the collapse of old national empires as a result of the suicidal Great European War, they decided to seize power for themselves. They made sure that the new world would be directed by the new aristocracy of oligarchs (some of them actual aristocrats), in other words, by themselves.

After setting up in 1916, their first great project was implemented one hundred years ago in 1917. This was their project of implementing ‘regime-change’ in Russia, a coup d’etat in the vital Eurasian Heartland of the geopoliticians, through their agent Buchanan, the British ambassador in Saint Petersburg. This meant replacing the Christian Empire and the Emperor, who was holding back Antichrist, with a secularist elite on the same wavelength as themselves. So they were responsible for the bloody Bolshevik holocaust.

But they failed in their aims. Their incompetent fifth column of the Russian secularist elite was either killed or else forced to flee into exile by the satanic Bolsheviks. The global elite had managed to create an enemy for themselves in the Bolshevik USSR. So from Wall Street and London they then financed Hitler to destroy it. So they were responsible for the bloody Nazi holocaust. Again they failed, and Berlin was liberated by the Red Army. They had to wait another fifty years to seize the power in Russia that they had so craved.

Their success with the USSR came through the corrupt oligarch nomenklatura (‘some are more equal than others’) traitors Gorbachov and Yeltsin. The latter handed over the rotten and collapsing Communist system to neocon globalists from the USA. But even here their success was short-lived. After the ruination of US-directed privatization banditry (‘shock therapy’), in the Year 2000 the Russian Federation, the battered but main remnant of the Christian Empire, began to rise again from the Marxist ruins by canonizing the New Martyrs.

This is a miracle, which we had long dreamed of. Today, there is hope, but no guarantee, that the Russian Federation will drag up the rest of the former Empire from the ruins of the Western liberal oligarchs. Meanwhile, today, after 50 years since the early 1960s repression of normality, the for too long silent majority of the Western world is striking back against the elitist project. Now the Western world is divided between the neocon globalists and patriots, the latter supported by the Christian values of the returning Russian Empire.

The neocons preach social injustice (camouflaged by PR operatives under the name of ‘the free market’) combined with ‘anything goes anywhere’, satanic immorality a la Clinton, who considers that abortion is ‘kindness to children’. However, the patriots preach social justice and what the globalists call ‘social conservatism’ (= normal values). In this way, patriots of left and right, the ordinary people, are united against the utterly rotten, cosmopolitan elitist centre of the transnational Establishment and its amoral media hirelings.

We are also affected by this on the Church level. As one man, later to become a bishop (now defrocked) of the Constantinople Establishment or Phanar, said to me over 40 years ago: ‘There is no such thing as ordinary people’. At that point I realized that the elite was trying to take over even the Church of God through the soft, new calendarist underbelly of the Paris School world. But the attempt by the Patriarchate of Constantinople to foist on the Orthodox Church the ‘liberal’ (=Fascist) agenda of the elite utterly failed in Crete in 2016.

There the threats by the US-installed Patriarch, a personal friend of Biden and Obama, who have so much blood on their hands throughout the Middle East and the Ukraine, were rejected. The whole project looked like the last gasp attempt of an ageing elite to corrupt the Church before they die. After 100 years, the attempt to impose the project of the mammonist millionaires on the Church has failed. With God’s help, in 2017 we ordinary people will move forward in the restoration of spiritual unity and the destruction of globalism.

The Paris School and the Future

The phrase ‘Paris School’ (of Russian religious philosophy) is a vague phrase because many of its representatives ended up not living in Paris or even France and because it was such a very varied phenomenon. Thus, it included intellectuals mainly of Russian origin (but not all of them), who ended up living as far apart as the USA, England, Finland, Bulgaria (the anti-monarchist plotter, Fr George Shavelsky) and Constantinople (the philosopher Metr John Zisioulas). Some of these were close to Orthodoxy, others were in open heretical revolt against the Church and constructed anti-Church ideologies, others were simply harmless eccentrics who lived in the clouds.

A representative close to the Tradition, for example, was the academic theologian (and not philosopher!) Fr George Florovsky, who was ousted from St Vladimir’s Seminary by another much more Protestant-minded thinker of a Paris-born generation, Fr Alexander Schmemann. However, there were others like the notorious Fr Sergey Bulgakov, who founded a new heresy under the influence of the alcoholic Catholic occultist Vladimir Soloviov. The latter was the real founder of the School, who infected it with all its basic currents of Gnosticism, Origenism, liberalism and ecumenism and had a great influence on the enormous intellect of the polymath, Fr Paul Florensky.

Then in Paris there was also the esoteric philosopher Berdyayev, who was imbued with semi-Catholic mysticism and like Bulgakov never quite shook off his Marxism, but there was also the more Orthodox Fr Basil Zenkovsky who wrote a magisterial ‘History of Russian Philosophy’. Then there were Vladimir Lossky, trained in Scholasticism, but whose views were very close to the Tradition in many respects, but on the other hand, the fantasist Bishop John Kovalevsky or the recently deceased French ecumenists, the ex-pastor Elisabeth Behr-Sigel and Olivier Clement. Their views were respectively as close to Protestantism and Catholicism as is possible without lapsing.

In England there were other representatives of the Paris School. These included the late Metr Antony (Bloom), whose curious, personal views combined a theoretical conservatism with an extraordinary liberalism and influenced several convert followers, like the Jewish Fr Sergei Hackel. Then there was the late ex-Uniat Fr Lev Gillet, who appears to have died either as a Quaker or else a Buddhist (no-one is quite sure), or the Parisian artist and intellectual the late Fr Sophrony Sakharov, whose whole esoteric philosophy of Orthodoxy came to be shaped by the peasant St Silvanus whom he had met on the Holy Mountain, where he had been a librarian.

With such a variety of individuals, some much closer to Orthodox Tradition than others, some more renovationist than others, some more fantasist than others, what do they all have in common? Negatively speaking, it is how far most of them seemed to have stood from the saints of the Church in the emigration like St John of Shanghai (also who also lived for many years in Paris and often came to London) or St Seraphim of Sofia, or from the genuine Orthodox philosopher of the emigration Ivan Ilyin. These followed the wholeness of the ascetic Tradition of the Church, and not selected fragments of it, which is why the Paris School was opposed to authentic monasticism.

However, this was not the essence of the Paris School. Its essence was its intellectual pretentiousness, which contains the pride which is at the heart of all deviations from the Church, without exception. Not understanding that enlightenment comes from the grace of God that alone cleanses the repentant heart, they all mistakenly believed that enlightenment comes from the purification of the intellect and the imagination. This tragic mis-take meant that their views were intellectual, philosophical, more or less renovationist, more or less fantasist, disincarnate from reality and from ordinary Orthodox and Orthodoxy, and so ultimately they became sectarian and cultish.

The proof of this thesis is in the fact that when the time came for the gradual liberation of the Russian Church inside Russia from Sergianism and Renovationism after 1991, they refused to re-enter Her fold and glorify the New Martyrs and Confessors together with Her. They had not been longing to return all along, as had the faithful, but had instead been cultivating their own intellectualist philosophies outside the Orthodox Tradition. Thus, cultivating private, personality-driven sidelines, they failed to see the mainstream of Church catholicity and ended up isolating themselves in the worst sort of isolation – isolation from the real saints, the New Martyrs and Confessors.

This meant that they allied themselves only with the vestigial renovationist and sectarian elements on the fringes of the Russian Church inside Russia. It also meant that they sullied themselves with politics (under the pretence of being apolitical!, which is always political). Thus, they allied themselves with Russophobic elements in the Western world, for example, with the self-justifying neocon hawks and past-worshipping warmongers of NATO, who never wanted the Cold War to end and in their ethnocentricity arrogantly never understand that the vibrant values of Orthodox Christian Civilization are quite different from their dying anti-Christian Western culture.

This is why, when at the end of 2016 the time of generational change had come for renewal in Russia and then, inspired by the Russian example, for the first glimmers of freedom and the hope of repentance in the West, the Paris School and its values stuck to the dead past. These last representatives were now aged, vestigial relics, whose rebellious and often absurd ideologies had been half-baked in the spiritual desert of the 1960s, which had been passed on to a few convert intellectuals in Russia who still had not caught up with the real world. As for the Church, we look as ever towards prophetic holiness and the dynamic restoration of the Tradition in the Holy Spirit that is happening now.

From Fragments to Wholeness

Introduction

Three experiences and the great wonderment and many questions that they raised, all hinting at the existence of a much greater reality beyond the veil, have shaped and inspired my life. These experiences have all been of fragments and vestiges of the great Imperial Christian Civilization which was rejected over a period of between 1,000 and 100 years ago and has since been largely forgotten and lost. Although wholly rejected, derided and even unknown to most, this Civilization may yet, by Divine Providence and human repentance, be restored. That is our hope in our tiny corner of Eastern England.

My life has been spent in the task of fitting together these three experiences or pieces into a great whole, the big picture, where all these pieces belong. Only together as part of a whole do they have their full meaning. Alone they are just separate facts, tantalizing gleams and hints of some greater reality, keys to the great gates of a Kingdom that remains locked until you have all three of them and the daring to unlock them. With time, patience and prayer, by consulting many and reading the books of those whom I could not consult in life, with great effort, I have been able to put all the pieces together and found the big picture.

The Cottage of the People

The first experience came to me in childhood. In 1963, in a spot that I can take you to today, I sat with two nineteenth-century great-uncles, their caps respectfully removed, in the Abbey Gardens in Bury St Edmunds. A host of silent questions arose in my mind. Why did they, such humble representatives of the people show such respect here? Who was this St Edmund, that this town had been named after 1,000 years before? What was a saint? How did you become a saint? Why were there only ruins here now? And why were there no longer any saints? So many questions, so few answers and none able to answer them.

By the age of twelve St Edmund had led me to discover other local saints in my native Essex and Suffolk, Sts Botolph, Cedd, Albright, Audrey, Osyth and Felix. Places and churches were named after them, but no-one could tell me very much about them. Their names had become an empty ritual of sounds, without any meaning, divorced from spiritual reality. I became aware that further away there were other mysterious saints, but they were all only fragments. Thus, as a child, I was thwarted, unable and unequipped to put any of these little pieces together, into the great, but mysterious and mystifying whole.

The Altar of the Faith

From August 1968 on I began to discover that these saints, however important they had once been locally, belonged to a far greater whole, to a universal background and culture, a whole Civilization, the Civilization of the Saints. I discovered that, once in their context, they would stop being names and stories in dry and dusty books and that they would come alive again and I could speak to them as my companions. This was all part of the greater discovery that what had been presented to me as Christianity was not that at all, but a system of tedious, State-organized ethics devised to control the masses.

Then came the realization that through its inevitable degeneration this false Christianity had been responsible for the opposite of authentic Christianity, Secularism. Whether in its Protestant or its Roman Catholic form, it lay outside the real Christian Church, the Orthodox Church. Finally, in 1972 when I visited the Soviet Union, I realized that the essential and largest part of the Orthodox Church was there, so cruelly persecuted and its integrity damaged, bringing people at worst to superstitious ritualism, Sovietized fragmentization. Outside that, there were other smaller Churches, but even more nationalized and compromised.

The Throne of the Sovereign

Having by my thirty-third year pieced together the saintly Cottage of the People and the holy Altar of the Faith that I served in the so troubled and sadly divided emigration, I began to understand that both Cottage and Altar had to be completed by the sacred Throne, the Throne of the Sacral Christian Empire, which depended on the Cottage and the Altar, but which also protected them both. In the Kingdom of Heaven there was no need for it, but on earth this was the glue that kept everything together. The Throne had been overthrown on earth many decades before. But what was the hope that the Throne could be restored?

At that time there seemed to be virtually none, for the Throne lay in ruins. The Imperial reality had been reduced to fragments, each tiny part claiming to be the Empire! It had been reduced to freemasonry and corruption, to fallen compromises and flag-waving provincialism, to sterile intellectualism and private personality cults. It had been betrayed by disincarnate modernists who could not see the greater picture, as they lived in the bubble of their own egos; they could not see the great forest as a result of looking for too long at their own little saplings. Could it, by the grace of God and human repentance, be restored?

Conclusion

Thus through the saintly Cottage of the People I discovered the Kingdom of the Spirit, through the holy Altar of Faith the Kingdom of the Son, and through the sacred Throne of the Sovereign the Kingdom of the Father. I had discovered in the saints the spiritual essence of the People, in the Faith Orthodoxy and in the Throne Sovereignty. I had discovered Christian Civilization, the opposite of the anti-Civilization that I had been born into, with its world wars, death camps, atomic bombs, cult of mammon and ruthless exploitation and genocide of Non-Europeans. I had seen the big picture, discovering the unique Christian Civilization.

Elitism despised and mocked the Cottage of the People; the Establishment falsified and compromised the Altar of the Faith; Secularism betrayed and scorned the Throne of the Sovereign. But I had seen the big picture, discovering the unique Christian Civilization. It could be called Roma Nova, the Third Rome or Holy Rus, though to some those terms have nationalistic undertones, but it is simply the Sacral Christian Empire. That Empire began in York on 25 July 306 and ended in Ekaterinburg on 17 July 1918. However, has it ended? Or has it merely been interrupted by ‘treachery, cowardice and deceit’?

Christ the Invincible Power

Answers to Questions from Recent Conversations and Correspondence

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

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

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

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

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

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

Q: What was it in fact?

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

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

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

Q: What happened next?

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

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

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

Q: What happened next?

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

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

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

Q: When was that?

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

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

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

Q: What happened next?

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

Q: What was your attitude to the Moscow Patriarchate?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Q: Who are the unChurched in Russia?

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

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

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

Questions on ROCOR, a future Local Church in Western Europe, the Ukraine and Nominalism

Q: What is the role of ROCOR today?

A: The same as that of all Russian Orthodox – to remain faithful Imperial Christian clergy and laypeople, in other words, to keep faith with the best of the Christian Empire, Imperial Russia, working for its restoration and guarding the international and missionary approach of its saints like St Seraphim of Sarov, St Innocent of Moscow, St John of Kronstadt, St Nicholas of Japan, the Optina Saints, the martyred Tsar Nicholas II and those with him, St John of Riga, St Seraphim of Vyritsa, Metropolitan Pitirim (Oknov) of Saint Petersburg, of the fathers of ROCOR and above all of our three ROCOR saints, for we are the Church of the Three Saints: St John of Shanghai, St Jonah of Hangchow and St Seraphim of Sofia. However, I also firmly believe that there are many more ROCOR saints who will be revealed.

Q: When you say to keep faith with ‘the best’, I presume you mean that there has also been the ‘worst’?

A: Of course, the good and the bad, the wheat and the chaff, always go together. However, although Judas was indeed among the disciples, he notably failed to become an apostle. Such is the fate of all traitors. Who were the worst? Firstly, for example, some ill-informed say that our task is to restore Russia before the Revolution. This is blindness, for that would mean also restoring the worst from before the Revolution when it was precisely that bad that created the Revolution. Thus, if we restored all that went before, without distinction, we would simply have another Revolution. Therefore we must keep faith only with the best from before.

Secondly, and linked with this, there was in ROCOR, that is, after the Revolution, the presence of right-wing politics and racist nationalism inherited from before the Revolution and as a result elements in ROCOR were corrupted and compromised by Western spy services like the CIA, MI5, the DGSE in France, the BND in Germany and the CSIS in Canada. Such political operatives began from the 1960s on to encourage the infiltration of our part of the Russian Church by schismatic old calendarism. Fortunately, this spirit more or less died out after the Cold War, and by 2001 these fringe elements had at last been defeated by the majority whom they could no longer oppress.

Q: You say the good and the bad always go together. How do you resist such bad or secular influences and yet keep the good, the purity of Holy Orthodoxy? How can the wheat grow alongside the chaff which surely hinders it?

A: We carry on despite those influences that are always worldly, making opportunities out of the chaff, living for the long-term and so for the greater good of the Church, not living narrowly for the short-term, continuing to fight for the Faith. For example, the persecution (the word is not too strong) by several well-known bishops and senior clergy that I met both for the veneration of Western saints and for the New Martyrs and Confessors only spurred me on to promote them. If it had not been for such vigorous opposition, perhaps I would not have insisted so much. Now the same people or their heirs are falling over themselves to venerate them. Bad always withers away and dies, providing that we are patient. The chaff is here today, gone tomorrow. Only the good lasts on Christ’s winnowing floor. It is very important to understand that.

Q: If ROCOR had its problem, what was the problem of the Russian Patriarchal Church?

A: Without a doubt, its problem was renovationism, the rather pathetic, dying vestiges of which still survive here and there, both inside and outside Russia. However, apart from among a few elderly and marginal figures or unconverted intellectuals, these Soviet-period vestiges now mainly live on, outside the Russian Church, in schisms. For instance, there are the dying embers of the Paris group, founded by treasonous decadent aristocrats and freemasons from Saint Petersburg, or groups in Finland and Estonia, the latter of which had been infected by the masonic, Parisian YMCA movement before the Second World War.

This ‘democratic’ renovationism, or ‘Kerenskyism’, so obvious in politicized decisions of the 1917-18 Moscow Council (which, thank God, have never been implemented inside Russia), is in fact just protestantization. It is dismissed by such sterling contemporary hierarchs of the Russian Church inside Russia as Metr Onufry of Kiev, Metr Agafangel of Odessa or Metr Benjamin of Vladivostok, who, with so many others, guard the conscience of the Church today.

Q: There has yet again been talk of a ‘British Orthodox Church’. What do you say?

A: I think this theme has been exhausted. First of all, the word ‘British’ can simply not be used in a Church context. It is the local equivalent of ‘Soviet’, in other words, it defines a purely political myth, a fantasy and delusion. We do not talk of a ‘Soviet Church’, so why do we speak of a ‘British Church?’ Soon, there will be no Britain (UK) or EU left, like the already defunct SU (Soviet Union). The State concept of Britain has had its day and we shall at last move on to profounder things. Churches are named after geographical and spiritual realities, not passing political myths invented by political hacks. We should rather speak of the Church of the Isles.

But, in any case, at present, ‘Britain’ is home to only a tiny number of practising Orthodox, with hardly any infrastructure, without monastic life, even sometimes with an insular, provincial, visionless outlook and living in a kind of Anglican phyletism, and phyletism is always spiritual death, as we can see from all the phyletist parishes in this country that have closed or are closing. Phyletism always puts the State Establishment above the Gospel. Indeed, last year one such ex-Sourozhite convert actually wrote me a letter, vigorously accusing me of putting the Gospel above the Establishment and slating me for that! At present we should be taking the broad view of a Metropolia of Western Europe, which can later develop into a Local Church of Western Europe, not a narrow view of a tiny, insular one.

Q: Who could found such a Metropolia?

A: No Local Church will ever found a Metropolia and future new Local Church in Western Europe, except the Russian Church. For example, of the seven groups that exist in the Diaspora, the four Local Churches of Romania, Serbia, Bulgaria and Georgia are all strictly mononational, with no interest in missionary work and founding new Local Churches. As for phyletist Constantinople, it has never freely given anyone autocephaly: the Russians had to wait for nearly 600 years until they seized it themselves and the Bulgarians had to wait for over a millennium and had to create a schism in order to obtain it! As for the Church of Antioch, the Church of four families, as some Antiochians themselves call it, with its all-Levantine episcopate, it even took back the limited autonomy it once gave its small archdiocese in North America. The Antiochians have an admirable though naive zeal, but you need knowledge as well as zeal. Naivety always ends up in disaster, as we have seen.

Q: What, spiritually, is naivety?

A: It is a lack of spiritual experience and so of spiritual maturity. It is always linked with superficiality and a lack of suffering. Real Orthodox live in the arena, are always ready for martyrdom, and are always persecuted and suffer.

Q: If there were one day to be a Local Church in Western Europe, how do you see it?

A: Clearly, without the arrogant mistakes made in the past by the OCA, for example. Firstly, it would use the Orthodox calendar and not impose the divisive Roman Catholic one (though some exceptions might have to be made for some spiritually weak communities) and would avoid modernism of all sorts, insisting for example on confession before prepared communion, modest dress and head coverings for women, correct services and correct liturgical language. All these are not some ‘local customs’, as mocking and despising modernists would have you believe, but are all integral parts of the Tradition.

Secondly, it would have to avoid esoteric Parisian personality cults, like those seen in England and France, of the sort whose first question is, ‘Have you got a doctorate?’ Thirdly, it would have to avoid the patronizing racist mentality of the type to be found in England, that of anti-spiritual, Anglican Establishment phyletism, which automatically excludes the vast masses of people and only ordains Anglican vicars to the priesthood. In a word, it would have to avoid all the falsehood and superficiality of academic, theoretical, convert Orthodoxy. It would have to be the real thing, showing integrity, which is sadly so rare, yet is the only thing that preserves us from the spiritual disease of modernism. Our aim is to become saints, not fantasists.

Q: What is the present situation in the Ukraine?

A: Although I have not been there since May, my impression is that the situation is largely calm on the surface, but underneath is volcanic. Nothing much may happen until the US elections in November, but then the volcano could well erupt. For example, there is already huge dissatisfaction with the ‘thieves and murderers’ (I quote from graffiti seen in Odessa) of the corrupt Poroshenko regime. This at present only controls the area around Kiev, rather like earlier corrupt Fascist US puppet regimes which controlled only Latin American capitals or capitals like Saigon, Manila, Athens, Pretoria, Kabul or Baghdad, but not the countries themselves.

The rest of the Ukraine is controlled by local oligarchs, the new princes. It seems that the component parts of this artificial conglomerate called the Ukraine are falling apart. Poland, Hungary and Romania are looking on, preparing to take back what Stalin stole from them some 75 years ago. The whole of the east and the south of the so-called Ukraine, over half of the country, stolen from Russia by Lenin in 1922, are also yearning to return to Russia and freedom, as the Crimea has already done. Only Little Russia, the region around Kiev, can survive as an independent entity, creating a country similar in size to Belarus to the north.
But I feel that nothing will happen until the Clinton-Trump contest is over. If Clinton the globalist neocon wins, the agony may well get worse and the war could become terrifying, but if Trump the American nationalist and anti-globalist wins, freedom may yet come.

Q: Are you saying that Trump is good?

A: No. I think we all agree that Trump is something of a clown, a primitive nationalist, aggressive, rude and strident like Jean-Marie Le Pen was in France or Nigel Farage was in England, but even if he is not a Christian, he could on balance still actually be the lesser evil. He may actually have a sense of social justice and is surely a social conservative, whereas Clinton calls abortion a blessing, supports the Fascist banksters and as a globalist and Zionist is preparing the coming of Antichrist. Of course, I don’t know for sure, Trump may or may not be the lesser evil: only people can make up their minds about who is the lesser evil.

Q: What is the greatest threat to the Orthodox Church? Politicians like Clinton or Trump?

A: Of course, not. The greatest threat is not others, but ourselves, our own nominalism, which precisely includes blaming others for our own shortcomings. Most Orthodox, 95%, here or elsewhere, are only nominally Orthodox. For example, in this country, how can you take Orthodox seriously when they are even unable to buy or build their own church-buildings? Academic dreamers who call themselves Orthodox rant on about their theories and fantasies, preaching about the ‘Beauty of Orthodoxy’, but when they are asked where their churches are and where authentic liturgical life can be experienced, they can provide nothing, it is all fictitious, in their heads and imaginations. Academics feed only the fantasy, not the heart, because they have no spiritual food to give.

Q: Given this level of nominalism, how can we not fall into despair?

A: Holy men have prophesied that, if we repent, we will be saved by some event in the East. This may mean China and the neocon war now being threatened against China by the hubris-obsessed Obama government in the South China Sea. But it may mean something else. We shall see. Only one thing is certain, and that is that only repentance leads to salvation.

On the Curse of Ancestral Sins and Cultural Healing

Introduction: On Healing from the Sins of our Ancestors

Sins always have consequences. Thus, once we have realized that we have sinned, attaining the consciousness of our sinfulness, we have to repent for the sins and make up for, that is, to make reparation for, their consequences. Only thus can we be healed. But what can we say of the consequences of the sins of our ancestors? Although we did not commit the sins, we still have to live with their consequences, which have become an inherent part of the reflexes and attitudes of the culture in which we live. Until we have made an act of cultural repentance and reparation for the misdeeds of our ancestors, our repentance and reparation are not complete, we accept a stained, even cursed, culture, agreeing to live amid spiritual impurity, and the impure consequences of the original sins continue. In other words, we must seek cultural repentance and reparation if we are to heal the consequences of ancestral sins.

Let us take one concrete and most tragic example from European life, the centenary of which has just been recalled, the Battle of the Somme, with its one million victims. Why did that War, of which that Battle was one of the bloodiest events, take place in Northern France and Southern Belgium (Flanders)? Why were millions of Belgians, Germans, Frenchmen and British troops sent to their deaths by their political and military elites in such a cruel, futile and utterly inhuman way, so much so that the shattered bodies of hundreds of thousands of them could never even be found? Because those were the very countries were cursed by the most terrible exploitation and massacres of native peoples in colonies. Thus, just tiny Belgium stood accused of maiming and murdering between one million and ten million Africans in the Belgian Congo. Sins carried out far away still lie like a curse close to home.

Let us take more recent examples. Why did the terrorist massacre of innocents of 2001 occur precisely in the USA on 9/11 that year? Because the USA is where modern Islamist terrorism was invented and it has never been repented for and made up for, 9/11 being the feast of the Beheading of the innocent St John the Baptist by the evil Herod. Why did the demonic terrorist atrocity in Nice occur precisely in France on 15 July this year? Because France is where terror was invented, on 14 July 1789, and it has never been repented for and made up for, but tragically it is actually justified and celebrated – in France every 14 July. Why was Patriarch Bartholomew, forewarned by Washington, forced to flee Turkey on the eve of the recent failed US-organized coup? Because he has still not repented for and made up for the heretical meeting he oversaw in Crete last month and so has lost his spiritual protection.

Cultural Repentance and Reparation Among Lapsed Russian Orthodox

Let us take other, longer-lasting examples. ‘Only repentance will save Russia’. Like the call of St John the Baptist, such was the call of St John of Kronstadt and many others before the so-called Russian ‘Revolution’ of 1917. After it, this was also the unanimous call of countless others, both inside and outside the former Russian Empire, not least of St John of Shanghai. Otherwise, they said, the bloodletting would go on. Indeed, it was only 25 years after the Revolution, with the unspeakable suffering of the Second World War and its 27 mainly civilian million dead, that repentance began, but even today reparation for the impurity is not complete there, as we see below. For he who says repentance for sins also means reparation for, that is, making up for, the consequences of the sins, changing the culture in which people live. Until the consequences of sins are made up for in all aspects of life, repentance is not complete.

In the ex-Soviet context of the twentieth and twenty-first century, repentance has precisely meant people stripping themselves of a whole cultural layer of spiritual impurity. This was the layer of atheism imposed by force by the Soviet-style Westernization of Russia since 1917, which assimilated the spiritual impurity that had gone before it. Thus, in the 25 years since the fall of the Soviet Union and the coming of religious freedom, we have seen massive numbers of ex-Soviet citizens being baptized, that is, mass repentance. Over 100 million lives have begun to change – but not fully. For the Churching of these masses has been harder and slower, as Soviet cultural reflexes, the ABC of alcoholism (drug-taking), abortion (child murder) and corruption (systematic lying), still like a curse. Though several millions have been Churched in Orthodoxy so far, cultural reparation and so healing is only beginning.

In another Russian context, that of the deep-rooted political prejudices of the anti-Russian emigration, repentance would mean descendants of émigrés stripping themselves of two layers of spiritual impurity. The first is the layer imposed by modern life in the West where they have been born and lived all their lives. The second, much deeper, is the cultural layer of impurity, that of the Russophobic Westernization inherited and continued from their emigre ancestors who absorbed that impurity inside Russia well before the Revolution which they greeted. Two layers makes the task of repentance and reparation twice as hard and this is why the politicized descendants of émigrés have still not returned to the Russian Church. Indeed, there are those among them who actually justify their lack of return to the Church, their lack of cultural repentance and reparation, which lies like a self-imposed curse on them.

Cultural Repentance and Reparation Among Western People

Similarly, for Western people to repent and make reparation for their ancestors’ abandonment of the Orthodox Church means not just words, but reparation, that is, actually returning to their ancestral Faith and cleansing their culture of spiritual impurity. And that means not just repentance for personal sins that have blinded them to the Faith in the past, but also making up for the consequences of those sins which infect the culture that they have inherited. We can sum this up by saying that there must first be personal repentance and reparation and then cultural repentance and reparation. In other words, returning to the Orthodox Faith means forming and obtaining a new view of the world and everything around us and living according to it. Only if enough people follow this path, will a whole culture be purified and healed of its deformations, lies and hypocrisy and will the world be transfigured.

In an English context, returning to the Church means stripping ourselves of no fewer than three layers of impurity. The first is the Secularist culture imposed by the last 50 years of modern life in the West where people have lived all their lives, the second is that imposed by some 475 years of Protestant culture before that, the third that imposed by some 475 years of Roman Catholic culture before that. (In a Roman Catholic context, returning to the Church means losing only two layers, but the second is a double layer – as it is 950 years ‘thick’). Such repentance and reparation mean rejecting the inherent spiritual impurities in English culture, all its alien reflexes and mentalities. Just as someone cannot be baptised if he has not first emptied himself of all that is unworthy of baptism, so also a culture cannot be baptised if it has not first emptied itself of all that is unworthy of baptism.

Let us take concrete examples of the three layers that have overlaid Orthodox culture in England. The first layer is the secularism which says that faith is a barely tolerable private delusion or psychological disease that has no objective reality – modern relativist amoralism. The next layer is the secularism which says that faith is a set of private interpretations and personal moral rules that have no consequences in social, political and economic life, which are ruled only by utilitarian self-interest – ruthless Imperialism, the right to theft because ‘we’ are superior. The final layer is the secularism which says that faith is dependent on external obedience to and dependence on an individual. It is only underneath all these three layers that we can find True Faith, which is made up of the revelations of the Holy Spirit, made continually to the community of all the saints, who together are called the Church.

Conclusion: Consequences in the Last Times

There are no fewer than three levels of cultural repentance and reparation here, three layers of cultural attachment to falsehood which people have to rid themselves off to return to the Church and so be healed. And threefold cultural purification is the only repentance and reparation possible for the thousand year curse, for it is precisely on the basis of these three layers of error that Antichrist will come. Firstly, he will ban all ‘private delusion’ (faith in the real God), secondly, he will enforce consumerist self-interest (the law of the jungle) and thirdly, he will ensure that all are obedient to and dependent on his external authority. In other words, the three layers of impurity that deform modern culture create the conditions for Antichrist to come, frighteningly, the ultimate cultural curse. But we should not despair – he will come only if we do not repent for lapsing from our ancestral Orthodox Faith by returning to it.

1916-2016: 100 Years of Saints and Traitors

Introduction

100 years ago there began the last stages in the greatest injustice in world history – the betrayal of Imperial Christian Russia. Then on the point of victory in the First World War and so of liberating New Rome, called Constantinople, and also the Holy Land, it was also about to liberate the peoples of the Austro-Hungarian Empire and Germany, so undoing the injustices in Central Europe and the Balkans and in the tyrannical Second Reich of Bismarck, so reconstituting a free Poland, and perhaps also righting the injustices of Western colonization worldwide. Had it not been betrayed, there would never have been any Bolshevik genocide (millions of dead), no Third Reich and no Hitler, no World War Two, no Teutonic holocaust of the Slavs (30 million dead) or of the Jews (over 5 million dead), no American fire bombs and atom bombs on Japanese civilians (1 million dead?), no Communist China (30 million dead?), no abortion holocaust (100 million dead?), no……

In May 1945 one Russian soldier – he later became a priest – was standing in the ruined Reichstag in Berlin. Surrounded by incredible destruction, but also great relief, victory had come at a huge price on the Russian Easter Day, which that year had coincided with the day of the feast of St George the Victorious Soldier-Martyr. There, in the Reichstag, the soldier saw Tsar Nicholas II surveying the scene, examining every detail, thinking that in 1917 he would already have stood there, surrounded however not by destruction but by an intact capital of culture. The ghost of Tsar Nicholas has haunted Europe ever since it betrayed him in 1917. He has been here all the time, to this very day, looking with eyes of pity at the merciless destruction and self-destruction of the Western world, as it sinks into its self-made abyss. Betrayed at the last moment in 1917, according to a plot prepared in detail in 1916, he looks on the lost souls and cultural heritage of the Western world and his heart weeps.

Inside Russia

The first sign that the plot had been implemented was the assassination of the peasant-healer Rasputin in December 1916, betrayed by decadent Russian aristocrats, who hated the Christian peasantry, and murdered by British spies, who hated Russian Orthodox. Financed by its enemies (Germany and Austro-Hungary) and by its ‘allies’ (Britain, France and the US, who had already financed Japan’s transformation into militarism and its murderous attack on Russia in 1904), sabotage and treason laid the Tsar’s Russia low. In 1917 this developed into anarchy (the so-called ‘Revolution’), which was created by ‘liberal’ opportunist traitors in February and exploited by ‘Bolshevik’ opportunist traitors in October. Anarchy (falsely called ‘Revolution’) was fabricated in the salons of the jealous and the ignoble, grand dukes and princes, generals and politicians, freemasons and lawyers, industrialists and bourgeois – ‘have money, want power’ – traitors to the people and their Tsar.

All of them were utterly unfaithful to the three (three because Trinitarian) tenets and principles that had upheld the Christian Empire of the Tsar. These were: the Faith (uncompromised Orthodox Christianity); the Tsar (the Anointed Christian Sovereign); and Rus (the multinational Christian Empire). As atheists and apostates, they committed sabotage and treason with regard to all these values, which represent Faith in the Father, the Incarnation of the Son and the Presence of the Holy Spirit. Those who remained faithful to these three tenets inside Russia were the New Martyrs and Confessors and those who venerated them. The salt of the earth, they were the ones who were to begin the great restoration that has been under way since the official fall of Bolshevism twenty-five years ago, but in fact long before, from the moment of their exploits. Thus the traitors were countered by the saints and, although the traitors still do not understand how or why, the saints always win.

Outside Russia

After the anarchy, there began the resistance and then the defeat and so emigration of those known as ‘White Russians’. Once in the emigration (though even before), it could plainly be seen that here too there were saints and traitors. To the left hand side there fell away those who betrayed the Faith and the Tsar. To the right hand side there fell away those who betrayed the Faith and Rus. On the left hand side were the renovationists, who so hated the Russian Church that they left Her, compromising Her Faith, and so hated the Tsar that they actually justified their treason, which had led them into the self-punishment of exile. On the right hand side were the nationalists, who so hated the Russian Church that they made Her into a narrow nationalist flag, forgetting Her multinational mission, and so hated Rus that they allied themselves with its crazed Teutonic enemy, not understanding that the victory of 1945 was the people’s victory, the victory of repentant Rus.

There were also those who understood that the task of the emigration was to keep faith with all three tenets. We knew that as long as all three principles were respected, all would be well and it would be simple to reunite with Russia once it was free again and restoration had begun, with the New Martyrs and Confessors officially venerated there. We understood that the Faith could not be compromised by heresies, dreamy and disincarnate renovationism and personality cults, regardless of the fact that we lived outside Russia. We understood that the memory of the Tsar, the universal Christian Emperor, had to be kept for restoration, in order for a new Christian Emperor to come and oppose the worldwide evil that has been unleashed ever since Tsar Nicholas was deposed. We understood that our mission is to make Rus universal, worldwide, regardless of race and language, and that our mission is among the people and must not be compromised by political Establishments.

Conclusion

In our own times we are seeing a daily miracle: over the last 25 years we have seen in the Russian Lands what we and those before us had been praying for over the previous 75 years, the slow restoration of the Tsar’s Christian Russia. Yes, it has been a slow and tortuous process, with many hesitations, deviations and falls, but the general direction has been right. This process of restoration is of course far from over, indeed, in many respects it has only just begun, but the icons of the New Martyrs, including those of the Royal Martyrs, are everywhere. As the new Cold War NATO occupies the Ukraine and Estonia, attempting to destabilize governments from Macedonia to Moldova and Armenia to Kazakhstan, and prepares to attack all along the Russian borders, its aircraft and submarines, tanks and troops everywhere threatening resurgent Russia, the last bastion of Christianity in the world, we see the desperation of the world’s elite in its bid to impose its New World Order.

Having destabilized all Latin America and much of Africa, striving to undermine China and India and using tides of poor Muslim immigrants to threaten European identities, having destroyed Afghanistan and Iraq, Libya and Syria, and attempting to destroy the Russian Orthodox Church and Faith, the satanic New World Order’s proposed Orthodox Council has led only to our clear identification of the unrepentant traitors in our midst – by waiting for them to reveal themselves, we now know who is ready for cleansing. The tiny but immensely powerful elite that stands behind the USA, the EU, NATO, the whole Western world indeed, and pulls the strings of its media, puppets and all the deceived and gullible, knows that if Russia resists it successfully, its aim of global domination and control will be foiled and the coming of the Kingdom of the Great Deceiver, Antichrist, that it knowingly and unknowingly seeks will be postponed, perhaps even for many years to come. May it be so, O Lord.

Three Truths from Childhood

Introduction

Most say that our earliest years are our most formative years, when all else is decided, and that much depends on the happiness or unhappiness of childhood, which determines all that follows. For my part, over six childhood years, between the ages of six and twelve I learned three truths, essentially the only truths I know, that have shaped the rest of my life. You may argue with how I have interpreted those truths, interpretations patterned also by other events and meetings, but I do not think that the truths themselves can be denied, however attached to the world, its Establishment and its delusions people may be.

Western Civilization Has Destroyed Itself

The first truth came to me in a realization when I was still an innocent six years old. I had been brought up on the phrases ‘before the war’, referring to the Second World War, and ‘nothing has ever been the same again’, referring to the First World War. Brought up surrounded by a grandfather who had fought in Baghdad, Jerusalem and Thessaloniki in the First World War, not to mention a host of nineteenth-century great-uncles and neighbours, who had been similarly involved elsewhere from France to Russia, and maiden aunts, maiden because there had been not enough men to marry after the War, I knew all about the tragic results of the Great War.

Born a few years after the end of the Second World War and listening to the stories of my father who had fought in Egypt, Italy and Austria, not to mention to a host of uncles and neighbours, who had been similarly involved elsewhere from France to Burma, and maiden aunts, maiden because there had been not enough men to marry after the War, and living in a tiny town sandwiched between two former wartime US airfields, I knew about that War too. And my father assured me that, even though Nazidom in Europe had in fact been defeated by the extraordinary sacrifices of the Russian peoples, and not by the USA, ever since the War we had been occupied by the United States.

He taught me too that, on account of the above, those who seemingly ruled over us had no power at all, but were just as much puppets and figureheads as the Queen who reigned over us. All was a sideshow in the great American circus. My child’s conclusion was that there had been something wrong with that world, something wrong with a British Empire and a Western Europe, both now collapsed, that had been Catholic and Protestant and had created World Wars and so been dominated by the Far West of America. And it was also clear to me that any solution to such universal wars must also be universal, must come from outside the Western world and must not involve new wars.

English Christian Civilization Was Martyred

The second truth came to me in a realization when I was nine years old, in fact exactly 50 years ago. This was the discovery at my rural primary school of the only figure in English history to be called ‘the Great’, the ninth-century King Alfred the Wise of England. This discovery explained to me that there was something far older that stood behind the plastic falsity of the 1960s that was being unfolded then and behind all the falsity of the old Victorian England (apparent to me as a child), with its hopeless provinciality and Protestant sectarianism, narrow literalism, hypocrisy, philistinism and rigid moralizing, that passed for ‘religion’, but was in fact State-invented idolatry.

A recent invention, that Protestantism had no concept of the Church, and so no concept of Oneness (except with its fellow-sectarians), of Holiness, of Catholicity and of Apostolicity. Its only thought was to reshape the world idolatrously, in its own image, not in the image of the Kingdom of God. Alfred explained to me that England had been founded at a time when we belonged to something far greater, indeed universal, and yet also local, a sunshone Civilization. It explained to me all the mysterious names of local ‘saints’ that in hints and gleams had shone to me, of Edmund, in whose domain my father’s family had always lived, of Albright, Audrey, Botolph, Cedd and Felix, of whom nobody seemed to know anything any more.

And I realized that these legends that had survived were mere crumbs from a huge and now lost banquet table, the hidden and forgotten ruins of a whole Civilization, and that if we could somehow return to that, then there would be no more World Wars and so no more destroyed lives. Soon I discovered that all had been slain with the Norman Invasion exactly 900 years before and that through their ‘Establishment’ they still occupied and polluted minds and hearts and that their invasion had come about because of the spiritual decadence of the English, shown by the martyrdom of the English hero St Edward the Martyr and the slaying of the English hope, Edmund Ironside.

Russia Has a Universal Significance

The third truth came to me when I was twelve years old. This was through the film Dr Zhivago, which I saw at that time. Although there were many things in it that I did not understand, I realized that Russia (then cast as the ever-menacing bogeyman, the Soviet Union, the S.U.) had not always been so, but had also lost its sunshone Civilization, and only fifty years before, in a great betrayal. And that that Civilization had been betrayed because it had confessed the authentic Christianity that had not been invented by self-justifying powermongers, grand inquisitors, to control the masses, like Protestantism or, before it, Catholicism, but had been different and also universal, indeed messianistic, and non-destructively so. And ever since that great betrayal, the world had not been the same.

As a result we lived under the apocalyptic threat of nuclear war and the obliteration of the planet, under the brainwashing and self-justifying propaganda that the other side, in fact also cowering, was going to bomb us into oblivion. And I realized that if nothing had ever been the same again, it had not been due to 1914, terrible though that was, or even to 1917, but due to 1918, the martyrdom of the Christian Emperor. And that as a result of that, the S.U. and the U.S. now menaced the world with its end; it made no difference whether the white star or the red star would unleash that war, it would be the end. Only afterwards did I discover that all such stars were from Antichrist. This most unlikely revelation came to me in October 1968 in my native town, in a place that I can take you to this day.

All this was most unlikely, for how could one believe in the Christian Empire of Russia when that Empire had been overthrown and all but lost and there seemed no hope of its resurrection? Yet I found my path. In order to follow it, I had to go against all the odds, past the traps and rejections of those whom the world had put in control, past the Establishment snobs, the narrow nationalists (of all nationalities), the morally corrupt and compromised, the spiritually deluded dreamers, the self-serving backbiters, the jealously destructive narcissists, until I came to the saints, whom I met and who taught me to ignore all the rest, like so much flotsam and jetsam, and to follow only the holy. They taught me: ‘I shall not die, but live and declare the works of the Lord’ and ‘Let the dead bury the dead’.

Conclusion

How much longer do we have to go? Perhaps not long, but perhaps we can still postpone the inevitable end. Now that the Russian leader has been greeted as a new Emperor Constantine on the increasingly Russian-dominated Holy Mountain, enthroned, unlike the petty EU freemasons who reign over Greece, standing side by side with the Russian Patriarch, celebrating a thousand years of presence there. He, of course, is not an emperor, but he may be the coming Emperor’s forerunner, lighting the way. Perhaps we may still be granted additional time, to restore what has been lost, and speak of mercy and truth and righteousness, those still unheard words of Christ, to the world.