Category Archives: Spiritual Purity

The Struggle for Catholicity Against Papist Centralisation and for Unity Against the New American Heresy of ‘Corrective Baptism.’

Introduction: Centralisation and Decentralisation: Unity in Diversity

The Church is an image of the Holy Trinity, a Unity of Three Persons in One Essence, of Diversity and Unity, a subtle balance between centralising and decentralising forces. If centralising forces take over, legitimate diversity in Church life can be threatened, as we see outside the Church, in Roman Catholicism. This results in the boycott of the Church, which is no longer seen as being ‘our Church’, but the ‘Church’ of an irrelevant, distant, alien and foreign clerical elite. If decentralising forces take over, Church unity can be threatened by divisions and sects, as we see in Protestantism. This results in the dissolution of the Church into secular fragments, which are irrelevant to spiritual resistance and incapable of ascetic struggle for the Truth of Christ.

The Two Struggles of My Life

Personally, my life can be divided into two halves. The first half was spent in apprehending and comprehending God’s presence in the world, in learning and in serving in the Church in Europe. The struggle then was for the teachings of the Church against ideological compromises, being forced onto the Church by the anti-Christian Western world. That US-led world was trying to impose on all others its One World Government under the name of ‘Globalism’. This meant trying to deform the integrity of the Orthodox Church by imposing syncretistic modernism and ecumenism and corrupting its clerical elite, as Globalism had already done with Protestantism and Roman Catholicism and was then trying to do with Orthodoxy too. This was an attack on the integrity of the Church.

The second half of my life is being spent in England, building towards the inevitable Local Church of Western Europe. This ongoing struggle now takes place from within the largest part of the Orthodox Church here, the millions of the Romanian Metropolias of Western and Southern, Central and Northern Europe. This struggle is for the Catholicity of the Church through the concord of fourteen of the sixteen Local Orthodox Churches. This is because the two remaining Local Churches, Moscow and Constantinople, have tragically fallen into schism with one another because of their rival nationalist centralisations. Through their Papist-style centralisation of finance, power and control they are trying and failing to divide and share out the Orthodox world between them.

The Struggle for Catholicity Against the Papism of Constantinople and Moscow

Thus, the fourteen other Churches, the Patriarchates of Alexandria, Antioch and Jerusalem, the Churches of Georgia, Cyprus, Serbia, Greece, Romania, Bulgaria, Poland, Czechoslovakia, America, Albania and Macedonia, are fixed between the two extremes of Constantinople and Moscow. True, some are much closer to one or the other, but still they say to Constantinople: Yes, you were once the Patriarchate of the Imperial City, but that was nearly 600 years ago and even then you had no right to interfere in the internal affairs of others. And to Moscow they say: Yes, you are by far the largest in number, but you are still only one among sixteen, so do not try and tell us how we must live and think. The Soviet age is over, so stop denying the diversity and Catholicity of the Church.

The friction can most clearly be seen in the Ukraine. Thus, most, if not all, of the fourteen Local Churches know that what Constantinople did there in setting up a fake Church outside its own territory was wrong, against the canons of the Church. This is very clear, especially through the statements of the heads of the Churches of Albania, Poland and Bulgaria. As for Muscovite centralisation, so reminiscent of the Soviets, it is rejected not only by all others (though in the case of Constantinople, the rejection is clearly politically dictated by the US and so has no spiritual authority), but also in the Moscow Patriarchate, in the canonical Ukrainian Orthodox Church of Metr Onufry and wherever decentralisation and new autocephalous Churches are for pastoral reasons urgently required.

We can see all this visibly, if we simply compare photographs of bishops. The photo of the average Constantinople Metropolitan appears to show a bureaucrat with a thin black veil and a carefully trimmed beard, like that of a married priest whose wife dislikes beards. Only the metropolitans are not married, supposedly monks. The photo of the average Moscow Metropolitan appears to show a richly-decorated and rigidly-uniformed military man, at the service of a State army, not of the Word of God. Both show careerists, ‘Princes of the Church’, to use the Roman Catholic term for cardinals. My favourite photo of a metropolitan from one of the fourteen Churches shows a man in a dusty old cassock hauling a bag of cement in a wheelbarrow to build a new monastery.

The Novel and Aggressive American Heresy of Rebaptism

Orthodox Unity is now being challenged by the novel and highly aggressive American heresy of rebaptism. This sectarian heresy of rebaptising Orthodox is known as ‘corrective baptism’, a term quite unknown to the Fathers of the Church and the Saints, because it has been brought into the Church from the sectarian Lutheran world outside. Contradicting the Creed of the Church ‘I believe in one baptism…’, it means rebaptising those who have been canonically received into the Church by the established authority of its thousand canonical bishops. Although the Orthodox in question may have been receiving the sacraments of the Church for years, the schismatics are rebaptising them. This revolt against Church practice is uncanonical, heretical and sectarian.

The practice was condemned by all as long ago as 1976, when the Syshchenko scandal in the Russian Orthodox Church Outside Russia (ROCOR) broke in London. Then this same practice, implemented by an uncanonically ordained and very poorly-trained Ukrainian priest, was thoroughly rejected by the ever-memorable Metropolitan Philaret and the then still Orthodox ROCOR Synod as the heresy of Donatism. Sadly, this view is no longer held by some of today’s ROCOR bishops who do not know the Church Tradition. Thus, apart from ‘bishops’ in old calendarist sects, there are now those in ROCOR who have also turned aggressively schismatic, imposing their pseudo-Russian, American old calendarism, which is in fact nothing more than a sectarian Protestant revolt, a new outburst of Anabaptism, the bullying and hypocritical pharisaic rebaptism for ‘the pure’.

This is the first heresy of converts, neophytes who want to be ‘more Orthodox than the Orthodox’. Such converts do not remain Orthodox because they have not yet cleansed themselves of the post-Schism Western mentality, they still do not know the Pre-Schism Western mentality. For them Orthodoxy is not existential, it is just a decoration added on top of what they do not want to renounce, a cherry on top of the Western cake. Their mentality therefore remains fundamentally anti-Orthodox. And they can go to one extreme or the other. Being anti-Orthodox is not only being pro-ecumenist, pro-modernist, pro-reformist, it is also to be filled with hatred for Roman Catholics and Protestants. Both extremes are equally anti-Orthodox, equally opposed to Truth and Love.

Conclusion: The Dangers of Centralisation and Sectarianism

With their natural Russian flock dying out or leaving them, these bishops are desperate to make up falling numbers by recruiting disgruntled ex-Protestants. These often psychologically unstable extremists have no spiritual roots in the Church. To my knowledge, so far two American ROCOR bishops in different continents are publicly boasting of rebaptising other Orthodox, though others may be involved. Once this news reaches the for now politically unfree Moscow and it has the time to act, there will be trouble for the ROCOR schismatics. So continues our struggle for the Catholicity of the Church against anti-missionary and secular-inspired centralisation, and for the Unity of the Church against sectarian attacks, always towards the new Local Church of Western Europe to be established through a Council.

Searching for the Spiritual

Seek first the kingdom of heaven and His righteousness and all these things shall be added unto you (Matt, 6, 33)

Render therefore to Caesar the things that are Caesar’s and to God the things that are God’s (Matt 22, 21)

In the World

The genocide that is going on at this very moment by the graveyards of children in Palestinian Gaza can rightly be called a holocaust, a whole burnt offering on the altar of hatred. ‘An eye for an eye and a tooth for a tooth’, they say, but the occupying Israelis are taking ten eyes for every eye and ten teeth for every tooth the Palestinians have taken. However, what we outside observers see happening there is actually much less tragic than in the Ukraine, where some 1,000 Ukrainian soldiers have been dying for NATO’s war every single day for over 500 days, making well over 500,000 dead so far. Euroatlantic NATO, called North America and Western Europe, and Middle Eastern NATO, called Israel, are at work. Such are the aggressive ways of the world, following the rejection of diplomacy. Atheists fighting atheists, but also brothers fighting brothers. It is deeply tragic and no Christian agrees to war. We defend, but we do not offend, others. Such is the Law of Love.

In the Russian Orthodox Church

The saddest thing is that all this time certain bishops of the once multinational and once non-sectarian Russian Orthodox Church have also been warring for nationalism, but not for Christ. Thus, most Orthodox churches in the Ukraine no longer want to commemorate the Russian Patriarch. This is understandable, as he appears to be in favour of war and not of peace. And yet, as a result of the refusal to commemorate him, there are those who condemn the heroic and State-persecuted Ukrainian Orthodox Church under Metropolitan Onufry of Kiev as ‘schismatic’. Should we not rather support those persecuted by the corrupt and anti-democratic Kiev government? For the pharisees who love the word ‘schismatic’, the fact that Orthodox churches in Latvia, whose Faith is no way altered, are now not allowed to commemorate the name of the Russian Patriarch means that those churches too are ‘schismatic’! But surely the only important thing is that churches commemorate Christ? Patriarchs come and go. They are hardly the main point. Faith comes before Nation and the Orthodox Faith is everywhere the same, Russia, the Ukraine, Latvia. Sadly, there are some Russians who love to use the word ‘schismatic’, when what they really mean is ‘Non-Russian’.

Now we have a similar situation in Moldova, where Orthodox are leaving the Russian Church to join the neutral Romanian Orthodox Church for exactly the same reason – they seek spiritual freedom, not the captivity of Russian nationalism. In any case, the Russian Orthodox Church is the only one of the sixteen Local Orthodox Churches where all should commemorate its leading bishop (patriarch) (as in Roman Catholicism). In all other Churches they commemorate only their local bishop, as is ancient tradition. Sadly, all too many Orthodox seem not to want to follow Christ. Instead, they want to follow the spirit of this world, either of ritualist nationalism, or else of pharisaic conservatism, or else of liberal secularism. As a result, they at once introduce division into the Church. This we saw most clearly in the highly politicised Russian Orthodox Church Diaspora after 1917. It quickly split into three warring parts. The first and by far the smallest part, was so nationalistically loyal that it remained with atheist Soviet Moscow and neither sought the freedom or desired the freedom to tell the truth about the persecution there. Even though its adherents lived in political freedom outside the USSR, they preferred loyalty to the Soviet Caesar in Moscow.

Others, Francophile aristocrats and bourgeois liberals, who had actually greeted their first 1917 Revolution, founded a separate grouping. This was under the Anglo-American controlled Patriarchate of Constantinople, which sadly veered and veers towards the Caesar of Western secularism. However, the majority of Russian emigres preferred conservative politics, shaped by their visceral anti-Communism. However, in recent years its newly-enriched bishops have been shaped by a visceral centralising Russian nationalism, which excludes all others unless they pretend to be more Russian than Russians, even though they speak Russian badly. They did not have to choose this latter path, as they are numerous enough to have a supposedly independent Synod outside Russia. However, purely voluntarily, they chose political subservience to Moscow and so showed that they have no reason to exist separately from it. Their whole structure should be absorbed into Moscow, as they are not local and have plainly rejected any contribution towards the Incarnation and building Local Churches. This rejection of the local is why after a generation or two their flock disappears and they have to rely on the ex-Soviet Union to restock their empty churches with people.

Tragically, none of these three movements put Christ first. The result was division, not least among the increasingly pharisaic conservative group. Today this group is enforcing schism from its own brothers and sisters and now even wants to rebaptise other Russian Orthodox, let alone Non-Russians. Their lack of love is such that none is good enough for them. Although there were those who without reward toiled for decades for unity against these Russian divisions of nationalism, phariseeism and liberalism, and despite being viciously persecuted and slandered, these three worldly failings of ritualist nationalism, pharisaic conservatism and liberal secularism were all greater than the love of Christ. As a result, all three groups are now dying out because of a false spirituality which confounds Caesar with Christ and idolatrously renders to Ceasar what is Christ’s. All such false spiritualities are fake, emphasising only the outward, nationalism, ritualism, secularism, power, gold and the world, and do not possess inward spiritual content. Those who preach the false Christ, who is called Caesar, preach spiritual impurity. Thus, they are marked by the sinister sign of Death, the spirit of this world, whose prince is satan and whose minions are the Nations of this world.

The Spiritual

The task of seeking to return Church structures, and so the world, to their proper order falls to all who seek the spiritual. The world will be saved by the spiritual, which is why Christ the Saviour will return at the end of it. For now we may seek and find the spiritual on Mt Athos, in the Carpathians, in the forests of Sarov and Optino, in the Hebrides, in secret and little-known places, in woods and mountains and on islands, but also in great cities and pious families, wherever the Word of God is kept. Sadly, we are unlikely to find the spiritual among bishops who view their passports issued by earthly States as far more important than their passports to Heaven, which have yet to be issued at all. They have yet to put Christ first and that is why they, with their politics, bureaucracy and ‘protocols’, seek spiritual Death. And as their churches empty, it is Death they are finding, for ‘they hold the form of religion, but deny the power of it. Avoid such people’ (2 Tim. 3, 5).

Spirituality or Moralism?

I spoke recently to a Romanian parishioner who had lived for a very long time in the Middle East and married a charming man, originally a Muslim. Taking him to a certain Romanian elder, who is still alive, she expected whom she supposed to be a very conservative elder to condemn her for marrying a Muslim and berate the Muslim for being such. Instead the elder came out and warmly embraced the Muslim and treated him as a brother. It was not long before the Muslim had joined the Orthodox Church. The story illustrates the old saying that you catch more flies with honey than with vinegar.

The point is that the Spiritual is not conservatism. The Spiritual is the Tradition, the ever-renewed Inspiration of the Holy Spirit over the millennia, which is quite different from conservatism. Indeed, it is precisely in the absence of the Spiritual that conservatism, with its killing moralism and dead ritualism, takes over. Moralism is a sign of the end of the living, not of life. Both modernists and conservatives (‘traditionalists’) are moralists, because neither has the Spiritual, both lack Love, the very thing that they both claim in their self-delusion to have.

We saw it in the time of Christ with the Pharisees with their censorious judgementalism. We saw it with the Calvinistic Puritans, so intolerant that they could find nowhere to live in Europe and so had to go to America, where they slaughtered the native people and hunted innocent women to death as witches. We saw it with the Jesuits who preached hatred in the Name of God. We saw it with the Zoe and Sotir brotherhoods in Greece, who turned so many against the Church. We saw it with psychopaths and fanatics who tried to turn the Russian Orthodox Church Outside Russia into a mean and nasty sect. None of them knew that it is better to light a candle than to curse the darkness.

Moralists always exploit the naïve and weak, manipulating them and making them feel guilty for not being ‘conservative’ enough. They lecture and berate others, who have experience of the inner life. This is all because the moralists themselves have no inner life. And because they have no inner life, they pre-judge and condemn all others. And they pre-judge and condemn because they have no compassion and love for human weakness, only hardness of heart which destroys both themselves and others. Moralism is spiritual death; only the Spiritual gives Life, for only the Holy Spirit is the Giver of Life.

Towards the Fifth Council of the Russian Orthodox Church Outside Russia

Foreword

At the present time, in the Russian Orthodox Church Outside Russia (ROCOR) are thinking about the significance of this our centenary year. Many will be thinking about the past, the last hundred years, and its important events. However, I would rather focus on the future, though it is also perfectly true that we cannot think of our future if we do not first understand our past. Here is a small offering.

Introduction: Four Councils

Church Councils are called whenever major decisions have to be taken, whenever there are controversies, for which solutions are urgently needed. Thus, a period without Councils can in some respects be seen as a calm and positive period, a period without divisive controversies. For we do not hold Councils just for the sake of them. This is as true of the Seven Universal (Oecumenical) Councils as it is of Local Councils. Thus, in the one hundred year history of the Russian Orthodox Church Outside Russia (ROCOR), which was founded effectively by a Russian and an American citizen, St Tikhon, Patriarch of Moscow, by his decree No 362 of 20 November 1920, four ‘All-Diaspora’ ROCOR Councils of clergy and laity have so far taken place. These were in 1921, 1938, 1974 and 2006. Although not occurring exactly every generation, they have in effect marked generational change, turning-points in our history.

The Four Councils

  1. The First Council – Foundation and Organisation – 1921

The First Council was called by Metropolitan Antony (Khrapovitsky) of Kiev, who was the most senior Russian bishop forced into exile. It took place in 1921 in Sremsky Karlovtsy, in what later became Yugoslavia, with the blessing of the Serbian Orthodox Church. This was in the foundational period of the Russian Orthodox Church Outside Russia and this Council was devoted to organizing administrative and canonical structures for the Church. In this way, the thirty-four Russian bishops forced into exile worldwide were able to establish a united Church structure of metropolia, dioceses and parishes for their flocks, composed almost uniquely of Russian Orthodox refugees.

  1. The Second Council – Consolidation and Pastoral Care – 1938

The Second Council was held in 1938, also in Sremsky Karlovtsy. This Council, led by the second primate of ROCOR, Metropolitan Anastasy (Gribanovsky), consolidated the organization of the Church for the second generation. It considered the spiritual rebirth needed by the émigré flock and the new generation, the struggles against sectarianism, political schisms, the persecutions of the Church inside Russia and the missionary sense of the Russian Diaspora. Here, ROCOR continued to assert that ‘the part of the Russian Church which is outside Russia is an indissoluble, spiritually united branch of the Russian Church. She does not separate Herself from the Mother Church and is not autocephalous’.

  1. The Third Council – Resistance and Canonisation – 1974

The Third Council was held in 1974 at Holy Trinity Monastery in Jordanville, NY, under the third primate of ROCOR, Metropolitan Philaret (Voznesensky). Facing the challenges met by the third generation, this Council examined Church life in the ever more difficult conditions of the Western world where most had been born or were settled for ever. It also called for unity among the parts of the Russian Diaspora that were in schism from the Church Outside Russia. It noted the dangers of ecumenism and modernism in Church life and the need to resist these disintegrating movements. It also drew attention to the continuing persecution of the Church inside Russia, thus paving the way for the heroic and history-changing canonisation of the New Martyrs and Confessors of Russia in 1981.

  1. The Fourth Council – Reconciliation and Mission – 2006

After the fall of the Soviet Union in 1991 and so the end of persecution, the situation of the Church inside Russia changed radically. ROCOR now had to re-examine attitudes to the once Soviet-enslaved Church and hierarchy there. Following the long-awaited canonization of the New Martyrs and Confessors in Moscow in 2000, which confirmed the ROCOR canonisation of 1981, and other acts showing new freedom and at last the beginning of the multi-generational process of de-Sovietisation, in 2003 the ROCOR Council of Bishops entered into dialogue with the Patriarchal administration. Very important questions had arisen, relating to normalizing relations with the Church inside Russia and to ROCOR’s temporary self-governance, which in its fourth generation needed to become permanent. Also examined were issues regarding ROCOR’s future identity, purpose and mission as an integral yet also spiritually independent part of the Western world, with only very few of the faithful, many of them born in the ex-Soviet Union, ever intending to return to their impoverished native lands.

The Fifth Council?

In 2020, our centenary year, no-one is as yet talking about the need for a Fifth Council. Indeed, such a Council could easily be a generation away, in 2045, or even after. However, whatever may happen, it is clear that there are temptations to avoid in the second century of our existence. These temptations come about because, whatever our origins and native languages, we, the fifth generation, and our children, grandchildren and all our descendants in the 21st and perhaps 22nd centuries, are here to stay. We are clearly outside both disappeared (Imperial) Russia and the disappeared Soviet Union. We are not abroad. We are not a Diaspora.

Indeed, most of us are not Russian, but Ukrainian, Moldovan, Latvian, Kazakh, American, English, Australian, but most hold the passports of Anglosphere countries. Though there are faithful in Germany as well as in Switzerland, Belgium, Italy, Venezuela and other countries, most members of our Church now belong to the English-speaking world, whether to the USA, which is our centre and almost unique source of bishops, or Canada, Australia, the UK, Ireland, New Zealand or countries in some way dependent on the Anglosphere (Costa Rica, Haiti, Jamaica etc). In this, our real situation, what are the two temptations to avoid, temptations which in one way or another will certainly be discussed at any future Fifth Council?

  1. The Temptation of being a Church, but not Local

The first temptation to avoid is that of ceding to any form of political pressure from Russia, direct or indirect, and so becoming a mere mouthpiece for some form of post-Soviet nationalism. This was the error of parts of the old ROCOR, which died out because they looked back only to a disappeared past, a past that was irrelevant to the generations born here. Any forms of nationalism and cultural nostalgia, Russian, Soviet, post-Soviet or other, are not the way to go. They are an indulgence that rapidly becomes spiritually perilous. That is the way to the ghetto which will inevitably die out, like all ghettoes, the way to the old people’s home and the cemetery.

  1. The Temptation of being Local, but not a Church

The second temptation to avoid is that of ceding to local Western pressure, direct pressure by persecution from local Western States or indirect pressure by assimilation, and becoming, like so many ‘ethnic’ and flag-waving ‘jurisdictions’ of so many nationalities, just another mouthpiece for US/Western nationalism and secularism. Then we would be just another secularist organization, integrated not into Western society but into Western secularism, an organisation with a mere religious and ethnic façade, that has lost its identity, except for titles, folkloric food recipes and folk dancing and costumes. Salt that has lost its savour. Such organisations are always absorbed and disappear into history.

Conclusion

In order to avoid both temptations we must at one and the same time be faithful to the (Imperial) Russian Orthodox Tradition which we have gratefully received and continue to receive, but also be local in the present, for the sake of the future. We must be transcendent, but also immanent, be godly, but also incarnate locally, be divine, but also human. We must be pastoral and so stop losing generation after generation of young people through their assimilation. We have to look back to our inheritance, but also to be incarnate in our present for the sake of our future. In short, we have to be a real Church, but also really Local.

 

On the DeSovietisation of the Russian Orthodox Church

There was a time when some people called the (Patriarchal) Russian Orthodox Church inside Russia ‘The Soviet Church’. This was of course absurd. Whereas Soviet means atheist, Orthodox means Christian, and you cannot have atheist Christians. It is absurd as saying ‘Secular Christians’ (although they exist outside the Orthodox Church and are even proud of it). For us Mammon and Christ do not mix. You are either one or the other, as the New Martyrs of the Church inside Russia witness. On the other hand, it is true that some people in the Russian Orthodox Church inside Russia, oppressed by the illegitimate Soviet regime, did take on certain deformities. What were they?

Firstly, the Soviet Union was an imperialist power. Its ideology was that of the Third International, whose agenda was world conquest. Thus, still today among some individuals, supposedly Orthodox, we see a mentality of imperialism and domination, a racist arrogance towards Non-Russian nationalities. More than this, we see a certain love-of-money and prestige careerism with pseudo-intellectualism and banditry among certain clergy, who, as clericalists, treat the faithful with contempt, as a mob or cattle who have to be hosed down, as it were.

Secondly, as a result of this kow-towing to an imperialist ideology, there is among some a centralisation and bureaucracy of paperwork: nothing can be done without authorisation from a distant above and until huge numbers of forms have been filled in. As a result of such a delocalised, top-down system, many good bishops and good clergy can be transferred somewhere else, unsettling and making protest their flock, for whom they have shown pastoral care. This is because the Church administration is run like a corporation or department of State.

Thirdly, there is the disease of superstitious magic, the search for ‘miracles’, which is the result of 75 years of enforced ignorance by the Soviet regime. However, Soviet oppression ended thirty years ago and its continued existence today, in the age of free information on the internet, is simply a sign of voluntary ignorance, laziness and inertia. Therefore, still widespread is holy water idolatry and many other forms of ‘magic’ animism, comparable to those in pagan Africa.

These three attitudes, the will for domination, bureaucratic centralisation and superstitious magic, are evidence not of Christianity, but of love of power and love of money. These attitudes are opposed to the pastoral care for the faithful, to love. And without love, everything else, infrastructure, organisation, administration, websites, books, statistics, photographs, is merely a hollow shell, a house of cards and ‘sounding brass’. If there is no love, as the Apostle says, they are as nothing.

Of course, these attitudes are not at all unique to the Soviet and now post-Soviet Russian Orthodox Church dependent directly on Moscow. They can be found in every nation, in every age and in every Church, including in the Russian Orthodox Church Outside Russia, as a result of the desire for power and money. For example, they were all clearly manifest in the re-Revolutionary Russian Orthodox Church, as any historian, or anyone who knew the now departed representatives of that age, can tell you. Indeed, many would agree that if that Church fell victim to the Revolution, it was precisely because so many of its representatives confessed not Christianity, but an arrogant racism, a bureaucratic centralisation and a superstitious magic Beware: revolutions can happen a second time.

 

 

My Life, the Last Battle and the New Orthodox World (N.O.W.)

‘Tell the people: Although I have died, I am alive.’

St John of Shanghai

Foreword: The War

Forty-five years ago I was told by one who could have known better that, as I had been waiting for years to join the Orthodox Church, I now faced a choice: I could either join the Greek Church of Constantinople or the Church of Russia; it was all the same. But only to him was it all the same, as, in spite of, or rather because of, his great intellect, he was spiritually confused. He lived in an alien compromise, washing his hands before the critical choice. I joined the Russian Church because, since the age of twelve, I had known through revelations to my soul that my destiny was most definitely in the Russian Orthodox Church. However crippled it may have been after 1917, I was destined to share in that agony, indeed, although it seemed foolishness to the Jews and to the Greeks alike, only by sharing in that agony could I hope to find my own salvation. I sensed even then that what he had told me was somehow untrue. At best it could only have been a delusion. It was not all the same – and recent very sad events have shown this to all absolutely clearly. Let me explain:

The Church is not to be found in a people who believe that it is a chosen people. Many Hebrews believed that they were the chosen people, but they stoned the prophets and crucified the Son of God. To this day many of their descendants reject Christ, some considering themselves superior to the rest of humanity. Then the Western European elite came to believe in their ‘exceptionalism’ (that is, their claim that they too were above God) too, all in order to justify their organized barbaric aggression. So a thousand years after Christ, they too fell away from the Church, rejecting the Holy Spirit and seizing control of the Church in the West in order to justify their conquistador power-grab. So, like pirates, they began persecuting us ordinary Christians and conquering the rest of the world by fire and the sword. Then their secularist descendants, in turn the Portuguese, Spanish, French, British, German and finally American elites, did exactly the same, demanding world hegemony (‘globalism’), also rejecting Christ because they consider themselves superior to the rest of humanity. (Hence their anti-Semitism: the other ‘chosen people’, the Jews, were rivals to them, therefore they had to be eliminated). In the Church there has now come the turn of certain Greeks, telling us that only they are Christians, that God speaks only Greek, and, as one very well-known Cypriot archimandrite told me, even that their pagan ancestors had prepared the way for Christ! Many Russians fell victim to the same delusion, in the same way believing in themselves instead of believing in God, taking communion only once a year. So they lost everything and overthrew the God-appointed Christian Emperor in 1917. Only through the blood of the New Martyrs and the tears and sweat of the New Confessors did repentance eventually begin to come to them.

All these ‘chosen peoples’ failed to understand that salvation comes only from the Heavenly Jerusalem of the Church of Christ through the Mercy of God and the Holy Spirit – not from some earthly ‘Jewish Rome’ of some mythical ‘chosen people’. For this reason, once I had chosen the Russian Church, I was to spend the rest of my life at war, in tireless battles, in unceasing strife, in the trenches, on the Western Front, fighting for real Christianity, for the real Russian Orthodox Church, together, of course, with many others. We all fought against the narrow-minded, nationalist delusions and impurities of those who had lost the big picture, who could not see the wood for the trees. They told us that only Russians could be Orthodox, that only their own exclusive little fragments of the great Imperial Orthodoxy, which had not undergone the blood, tears and sweat of others, could be right, that God’s Church needed ‘saving’ or ‘reforming’ (naturally, by themselves!). Some of them even persecuted and took to court as a common criminal the greatest saint among them all, St John of Shanghai. Little wonder that the Lord sent me to a military Church. I never sought any of this; it was all imposed on me. My soul would have died had I not taken part in this spiritual warfare. My life has been unceasing warfare in four battles, all fought beneath the Protecting Veil, which my patron-saint saw and which is the only reason why I am still alive.

Three Battles

My first battle was to take part in the struggle to help free that small part of the Russian Church Diaspora in England, which was dependent on Moscow, from spiritual impurity. After nine years, by 1983, I realized that I would fail in this. It was a task quite beyond me, with my very feeble abilities and from my modest, provincial, rural background; the enemies were invested with the strength of a personality cult, with all the authority of men and their city establishments, they had no time for a ploughman’s grandson. I was knocking my head against brick walls. So I left into exile, seeing my limitations. I understood that it would take far-reaching political changes inside Russia and indeed the departures or deaths of some outside Russia before this battle could be won (I did not know then that this would mean twenty-four years). Victory was inevitable, but only God Who created time, could in time bring the victory. My battle had been premature. By myself I could do nothing. It was good for me to know this.

My second battle was to take part in the struggle to help free that small part of the Russian Church Diaspora, which was dependent on Constantinople (Rue Daru), from spiritual impurity. I fought in Paris and thought that this battle was winnable. It was – almost. However, after six years in 1988 there came a turning-point when I saw that I would fail in this battle too. The intrigues of freemasons in high places meant that I could not help win this battle – all my friends were in low places. I knew then that this Paris group would eventually (I did not know then that this would mean thirty years) disappear into spiritual irrelevance. Those who had betrayed the Tsar and made him and his Family into martyrs had also betrayed the Church. So I left, having understood that here too it would take far-reaching political changes inside Russia and indeed the departures or deaths of some outside Russia before the battle to bring even a part of this group home to the Russian Church could be won. Victory was inevitable, but only God Who created time, could with time bring the victory. My battle had been premature. By myself I could do nothing. It was good for me to know this.

My third battle from the first day of 1989 onwards was to take part in the struggle to help free that part of the Russian Church Diaspora, which was dependent on New York (ROCOR), from spiritual impurity. Here there was a much greater chance of success, for the contaminating Protestant disease of ‘super-correctness’ (as another disciple of St John of Shanghai called it), with its ignorance, phariseeism, extremism, sectarianism, old calendarism, psychological (not theological) deviations of convertitis and Cold War money, had many opponents in the USA itself and even more in Western Europe where I was fighting on the Front. And above all, my Diocesan Archbishop supported me and I supported him. The ever-memorable Archbishop Antony of Geneva, a spiritual son of and the European successor to St John of Shanghai, was in effect the first real Orthodox bishop I had met. We had an identical understanding of the Church. By myself I could do nothing, but now I was far from being alone; I was simply one of very many, a little cog in a large machine. I did not know then that this struggle would take eighteen years, for only in 2007 did the Church win the day. I was taking part in our first victory, together with millions of others, in the Church of the New Martyrs and Confessors, to which I had always belonged in spirit. Only geography had ever divided us.

After the Three Battles

Once this battle, in which I had played only a tiny role, eventually from my provincial home-town, had been won by the many, especially by the bishops who had been inspired by the grace of God, I knew that the two other houses of cards where I had earlier lost the day would fall in their turn. I just did not know that it would take another twelve years. Between 2007 and today, in 2019, I have seen both these first lost battles won. History won them. What I knew in the past, that they would be won only in God’s own time, has come to pass. What we have fought long and hard for has been obtained. Thus, we now at last have for our Diocese of the British Isles and Ireland a bishop, pleaded for during over four decades. He is Orthodox, understanding the local language and people, not phyletist, venerating the local saints and not denying them, missionary-minded like us, encouraging us and not destroying us, not under the control of laypeople, in good health, and who will be resident here in just a few weeks from now.

Secondly, the Russian Orthodox Exarchate of Western Europe, awaited for over three decades, was at last established in Paris only a few weeks ago. This means that our House will be built on rock, not on sand, and that the ‘Euro-Orthodox’ fantasy of the Paris Brotherhood is now dead. The future Local Church of Western Europe will be authentically Orthodox. For what we have sought for and fought for since 1988 now is. There is now a real Orthodox Exarchate for Western Europe, with many regional dioceses and young bishops, hundreds of parishes and several monasteries, venerating the local saints and not denying them, the foundation of the new Local Church. Led by Metropolitan John in Paris, who bears the name of our missionary father in Christ, St John of (Shanghai and) Western Europe and so continues in the tradition of Archbishop Antony of Geneva, it will of course need much more time to develop. It consists of the generally newer Russian Orthodox parishes of Western Europe, in many dioceses and with many bishops. However, alongside it and complementing it, also stand the two (Western European and German) dioceses of ROCOR, with their five bishops, two of them younger and active. This consists of the generally older, more integrated, Russian Orthodox parishes of Western Europe, a few of them until recently under Constantinople, but now at last come home. The two parts need each other and hopefully their bishops will meet regularly in order to help each other in their own joint Synod.

However, in this Year of the Lord, 2019, there is the last mystical battle (last for me) in the series of mystical battles in this Hundred Years’ War, which for a century has so deformed Church structures in the Diaspora. This battle is also against spiritual impurity, against masonic ecumenist and modernist intrigues. However, this last battle is the battle inside the Russian Lands, inside historic Rus’; it is therefore not a local battle for English, French and American Rus’ in London, Paris and New York, for part of the small Russian Diaspora, it is a general battle which concerns the whole Church. This is taking place today in the Ukraine, but it affects all. For the Church is the mystical centre of the world and it is the Ukraine which is now the mystical centre of the Church. And this is why we have come here now, sent to fight from the Western Front to the Eastern Front. All will stand or fall by their attitude to what is happening in the Ukraine today, to this battle between Christ and Satan. Whose side are you on?

The Fourth Battle

The internal administrative centre of the false Orthodoxy against which I fought in all our four battles, was formed in Istanbul a century ago. It came into being only because of the long-planned overthrow of the restraining protection of Imperial Tsardom. However, the Western disease which had overthrown the Christian Emperor and so the Christian Empire and then brought that centre into being had already infected Russia and elsewhere before that. For the disease contaminated all nationalities, including many in the Russian Lands and from there in the Diaspora. The disease came to be called renovationism and the renovationists were keenly supported from Istanbul. Today it has become crystal clear that the whole of the supposed Orthodox world has now to side either with real Orthodoxy or else against real Orthodoxy. The time of reckoning has come; the time of compromise is over. No-one can stand by any longer with the indifference and conceit of Pilate. Even though this battle is of exactly the same nature as the series of three battles which we fought in the Diaspora before this one, now it is not the Diaspora, but the Ukraine which is the sword that divides. The battlefield has changed to the Ukraine, but the battle is the same one; it is the battle for spiritual purity, for canonicity, for real Orthodoxy.

Gradually, over the last two months, one Local Church after another has decided to side with spiritual purity, canonicity and real Orthodoxy and so support Metr Onufry and the Church of God of the Ukraine. The rest of the Russian Church with ROCOR was the first to support him wholeheartedly. The Local Churches of Serbia, Bulgaria, Antioch, Poland, the Czech Lands and Slovakia, Cyprus, and unofficial but spiritually free (= non-political) voices in the Churches of Greece, Jerusalem, Alexandria and Georgia, followed. So far, thirteen out of eighteen Athonite monasteries have joined us. And a few days ago the episcopate of the basically Carpatho-Russian OCA (Orthodox Church in America), which had dithered for several weeks and where some had for years even been threatening to desert the Church for Istanbul, decided the same. This is their spiritual victory and our very great comfort after decades of spiritual slumber, of wandering far from the Church with American phyletist delusions. It means that the little OCA is maturing, at last deciding to accept its destiny, abandoning its eccentric spiritual isolation and so finding its positive identity by returning to its roots under St Tikhon. Inspired by the breath of new life, it can at last begin to play a significant and fulfilling role as one of the component parts of the future, united, much larger, multinational Russian Orthodox Churches of the three continents of the New World, of the Americas and Oceania.

This leaves the episcopates of only two Local Churches, the large Romanian and the tiny Albanian, not politically free and sitting on the fence, paralysed like Pontius Pilate ‘for fear of the Jews’. They are silent, neither supporting nor rejecting, awaiting instructions from above on whether to support the petty nationalism of the phyletist schism of Constantinople or not. The false church in the Ukraine, founded by the US-backed separatists in Kiev, is officially under a certain Sergei Dumenko. He is actually a Vatican- and US-approved puppet-layman, therefore both pro-Uniat and pro-LGBT, and not a metropolitan, His false church has been seen to be without grace, without sacraments, without the Holy Spirit. His church is that of ‘the Ukrainian god’, as one Ukrainian minister has put it. His enthronement in Kiev six days ago was ignored by all the Local Churches. His so-called ‘Church’ is only a regime-manipulated charade of empty rituals, just another small ultra-nationalist organization – an absurd anachronism in this global world. It is supported by teams of police-backed Nazi bandits who intimidate and beat up Christians, because Nazis have no concept of the meaning of the word ‘Christian’. And these anti-Christian men of violence are directly supported by an alien and corrupt political regime in Kiev, supported by alien and corrupt regimes elsewhere, and, to their eternal shame, by Greek ‘bishops’ in Istanbul.

Afterword: The Victory

The decadent, self-appointed, Paris-School ‘theologians’ from the past slip away one by one. With them their secularizing ideologies from the past, Ecumenism (anti-Orthodoxy; against the Father), Modernism (anti-Sovereignty; against the Son) and Liberalism (anti-People; against the Holy Spirit), slip away into spiritual irrelevance. Their books of intellectual fantasy-philosophy are ready for the dust of forgotten library shelves. Those who frustrated, wasted, impeded and persecuted us for so many decades are leaving the stage and we are beginning to see the future clearly now. For the New Orthodox World (N.O.W.) is taking shape. The New Orthodox World (NOW) is led not by anachronisms, relics from the past in cities of empires which have not existed for centuries, but by vibrant and missionary multinational Local Churches, Autonomous Churches and Exarchates worldwide. These are not narrow and corrupted nationalist museums for State rituals, flag-waving and cultural nostalgia or the playthings of disincarnate but very aggressive, politicized and politically correct, liberal intellectuals, but living organisms, cleansed to prepare us all to meet the King before He returns in all His glory. And in the New Orthodox World, NOW, there is the Heavenly Jerusalem of the Church of Christ, awaiting Him and resisting the Enemy of Mankind, who comes before Christ in order to create disunity, disorder and distress among us.

The death-threat which I received three years ago, sent me because the pen is indeed mightier than the sword, did not stop me or deter me for a single second. In a dream, come to me after receiving that death-threat, I opened my front door and saw an agent on my doorstep. He at once fired his revolver at me, but the bullet rebounded off my priest’s cross, killing him instead of me. He fell to the ground and his corpse was dragged away to a waiting car by his colleague, who in fear and astonishment uttered powerless curses. I left and hid in a secret and remote place where I could not be found. I was rescued by the prayers of one who long, long ago had also taken refuge in such a place and I was taken to a faraway land. I have never paid any attention to dreams, especially such dramatic ones, but I remembered this one. However, I only really understood its meaning and symbolism on my first day here. It means that, like all of us, I will die when God decides, not when men decide, for though man proposes, God disposes. It means that the bullet rebounds, for if men want to kill the truth, they kill only themselves (exactly as they have done for the last one hundred and five years, with their atheist wars, one after another). And those who try to kill the Church in the Ukraine are committing spiritual suicide; indeed, their death-bearing bullet has already lethally rebounded onto themselves.

Victory has been ours in the Diaspora, because we have been willing to die for the Church of God and our enemies have not – because they are inherently attached to this world and so fear death which is of this world. Victory is ours in the Ukraine, because we are willing to die for the Church of God and our enemies are not – because they are inherently attached to this world and so fear death which is of this world. This is why we shall win this last battle now – because we do not fear death, for we believe and we know that Christ is the Life-Giving God, Who rose from the dead and freed the captives in hell. They, however, have only heard of the Risen Christ as a theory and symbolic myth for their heads. They believe it not in their hearts. Therefore their heads, like their lives, are full of the philosophies and works of death. But we do believe and we know and we tremble in awe before the Living God, Who is the Great God, Who works wonders and Who is with us, so that none is against us. Let the dead bury the dead. As for us, we shall not die, but live, and we shall declare the works of the Lord. The Lord is our Enlightenment and our Saviour, whom then shall we fear?

Archpriest Andrew Phillips

Kiev, 1-8 February 2019

 

 

 

 

Who Governs the Church?

Preface

In my last article, I wrote:

‘Mission on most of five continents, in most of Europe, most of Asia, in Oceania and in North and South America, lies before us. And this mission can only be carried out by a Church, which is uncompromised and untainted by State interference, by racist nationalism, by secularist ecumenism and modernism’

One reader wrote to me and said that such a Church has not existed for some 1,700 years. I replied that we must distinguish between the Church and the hierarchy. Below is my fuller reply to him.

Introduction

In forty-five years of Church life I have met between one and two hundred bishops of the present 900. I believe that at least two of them were saints. Many others were good. However, some were bad, indeed awful.

Bad bishops like the ones I have encountered traumatize their priests. The faithful quit them because nobody can trust them or some of the priests whom they ordain. Such bishops are at best celibates. (And some of them are not even celibates – see below). However, celibates can also be corrupt and incompetent and even atheists. Celibates can also be under-educated, incapable of writing anything, chronically ignorant. They can also be over-educated and nobody can understand their pompous and overblown philosophies. And celibates can prove to be incompetent simply because they are too old and ill to be competent, for instance falling asleep during Synod meetings. In their weak old age they then get manipulated by women, called in Russian ‘bishopesses’. However, most of the temptations that I have seen bishops falling into concern either morality or else power.

  1. Moral Temptations

There are three of these:

The first is money and the luxuries it provides. Who has not met a Greek bishop with a fancy villa in Athens? Or a Russian bishop with an expensive black cars. With all this goes pride, snobbery and elitism.

The second is sexual. Fortunately pedophilia is extremely rare (though I do know of two cases from the Soviet period). Sadly, homosexuality is relatively widespread among Diaspora bishops, with the episcopate of one group in the Diaspora known as ‘the gay mafia’. These like ordaining homosexual boyfriends to the priesthood, excluding married clergy and so perpetuating their vice. I have seen it. Then there are the heterosexuals, the most notorious one being the Soviet-period Metropolitan of Kiev, the notorious Filaret, whose wife had men ordained to the priesthood in return for expensive presents and flattery. One I knew here took Church funds and bought his mistress a house with the money. Another wanted to sleep with the wife of a candidate for a priesthood, He walked out of his old Diocese forever and was ordained elsewhere by a moral bishop. The senior priest (uncanonically ordained) in his old Diocese, who knew all about his bishop’s conquests, defended his bishop: ‘It’s his only fault’. After some years his Diocese came to be in a critical state. No surprises there.

Thirdly there is vanity. Vain bishops are easily manipulated. Their narcissistic vanity is used to deprive priests and their families of their parishes and income. Insults, humiliations, slanders and bullying follow them. The Diocese is ruled by flattering favourites, who support and ordain bad elements against the good. Injustice rules and awards are given to corrupt favourites. Pastoral life suffers, parishioners are not visited, the flock sees no example from above and quits the Church, as nobody cares and those who do care are punished. The sheer lack of love of the vain and narcissistic bishop who abandons the good, preferring the bad, wrecks whole dioceses. I have seen it twice in my life.

  1. Power Temptations

There are three of these:

The first is politics. Uncanonical dependancy on figures in the State leads to uncanonical actions. Thus, for centuries patriarchs of Constantinople have been appointed by Muslim sultans, British and French ambassadors and today US ambassadors. Russian bishops were appointed by lay ‘oberprocurators’, at least one of whom was an atheist. We of course know about the Soviet period. We have the example of today’s Ukraine where a Jewish-Uniat president has set up his own Church, exactly like Henry VIII in England. Power corrupts, and this is why so many recent patriarchs and bishops of Constantinople have been freemasons, trying to corrupt candidates for the priesthood, as I know.

The second is the heresy of phyletism, the Greek word for racism. We have seen so many churches draped in national flags, especially Greek, Romanian, Serbian and Georgian. In one Greek Cathedral forty years ago we saw the Greek metropolitan actually stop the Liturgy: The Greek ambassador and his family had just entered and had to be escorted by the deacon to their seats…Such is spiritual death.

The third is dictatorship. Power goes to the head of the bishop and he becomes a dry dictator, a ‘good administrator’, ‘an effective manager’. Never consulting local people whom he only has contempt for anyway, such a bishop is just a spiritually dead bureaucrat. His diocese dies.

Conclusion

Some may be scandalized by the above and even despair. I say: So what? There is nothing new in the above, for there is nothing new under the sun. Sin is intensely boring because it is just the same old thing over and over again. Given the list above, my reaction is that this proves that the Church is Divine. If the Church were a secular company, it would long ago have gone bankrupt. For the Church is not governed by bishops – and if any bishop thinks that, he is clearly insane. The Church is governed by the Holy Spirit. Man proposes, but God disposes. And that is why, they can throw and have thrown all sorts of the above bishops at us and we are still here. And they are not. Victory is always ours, for Christ stands behind us.

 

The Struggle for the Restoration of the Christian World

‘Western Civilization? That would be a very good idea’.

Attributed to Gandhi

Western belief in the universality of Western culture suffers three problems it is false; it is immoral; and it is dangerous.

Samuel P Huntingdon, The Clash of Civilizations, Chapter 12

Introduction: The Christian World

The Christian (also called Orthodox) world covers nearly one seventh of the world’s land surface, numbers 220 million people, 3% of the world population, and is responsible for 6% of world economic output. The core country of the Christian world is the heart of the former Russian Empire, for the moment called the Russian Federation. Outside this core lie various provinces, for the moment cut off from the core by the Western Powers and their manipulations of the petty nationalist vanities of traitors. These provinces are: the Ukraine, Romania, Serbia, Greece, Belarus, Moldova, Bulgaria, Georgia, Macedonia, Montenegro, Bosnia and Cyprus. However, millions of Christians also live in countries like the USA, Kazakhstan, Germany, Syria, Poland, Italy, France, Latvia, Australia, the UK, Slovakia, Albania, Kenya and Israel and are scattered in smaller numbers through almost every country and continent in the world.

The Non-Christian World

Our Christian Civilization, often called Orthodox, that is, Orthodox Christian, confesses in our sign of the Cross the Holy Trinity and Christ, True God and True Man. This is unlike the ex-Judeo-Christian and now atheistic Western world, also called Euroamerica. This apostatic world has not in fact confessed the real Holy Trinity for a thousand years, abandoning Christ for humanistic self-idolization and spreading the mythology of its imagined superiority throughout the world. As a result it has ever since aggressively invaded and greedily raped the rest of the world through organized violence. This barbaric violence, from Charlemagne’s slaughter of the Saxons in 782 to that of the Teutonic Knights, from Hitler’s Blitzkrieg to Rumsfeld’s ‘shock and awe’, has known no bounds, as also its greed, from that of the bloodthirsty Crusaders to the sadistic conquistadors of Columbus, from Clive of India to De Beers.

The Great Deviation

Some may criticize and say that even many in the Christian world do not confess the Holy Trinity and Christ: they point to endemic corruption, high abortion and divorce rates or widespread addiction to various drugs. Of course, they are quite right in this respect: in the Great Deviation of the Twentieth Century, that catastrophic aberration of the Western and Westernized elite which cost hundreds of millions of lives of many peoples, the Christian world was overthrown by apostasy and nominalism. However, by the grace of God, it has over the last generation begun its repentance and so its slow return to the Father. Although there is very far to go to the Father’s House, its general direction is diametrically opposed to that of the Great Deviation, when it abandoned its values for the mess of pottage promised by the Apostatic West, which today is ever deepening its atheistic aberrations.

A Destiny and a Struggle

As an Orthodox born and living in the West, it has been my destiny and the struggle of my life to fight for the civilizational values of the Old West, of the Holy Trinity and of Christ, True God and True Man. These values are essential to our conscious Christian world. We have had to oppose Western cultural arrogance and hubris and today its Trotskyite globalism, which has made the West hated by all. This is the result of the terminal moral decline of the West, come about through its rejection of real Christianity, which stood at its own roots a thousand years ago, as we have described in detail over the last 45 years. We have always fought against our external enemies, the secularism inherent in and inherited from the Papal-Protestant roots of the Non-Christian West, as well as the illusions of the Non-Christian East. However, our greatest struggles have always been against our internal enemies. Who were they?

For the Faith

Firstly, we have had to fight for the purity of the Christian Faith against venal conformists, both Soviet and Western. The Soviets said that there is no God and that therefore all was permissible, the Westerners said that there is a God, but He supported their aggressive violence, rapacious greed and hypocrisy, telling them, for example, to invade oil-rich Iraq. There were internal enemies who went along with these out of treason, cowardice and deceit. The treason was that of those who said that they were Christians but, taking advantage of the paralysis in Moscow, in fact behaved immorally, all being permissible, and so persecuted us. The cowardice was that of those who feared not God, but feared their Western-controlled authorities, and so persecuted us. The deceit was that of those who said that they were Christians, but so lacked love that they supported the enemies of Christ and their vices, and so persecuted us.

For the Christian Empire

Secondly, we have had to fight against those who wanted to deny that Christ is True God and True Man. Denying that Christ is True God, the first wanted to secularize and humanize His Body, the Church, making Her into some petty nationalist mascot, no more than a national flag. Failing to understand that the Church of God is international and universal, they tried to provincialize Her, making Her parochial, instead of accepting Her as Imperial. These vain and weak people were played off and ego-flattered by US ambassadors in the Balkans, who, dividing and ruling, appointed their patriarchs and so created schisms. Denying that Christ is True Man, the second ones we had to fight against were those who wanted to disincarnate His Body, the Church, making Her into a dreamy, impractical philosophy, an irrelevant intellectual conceit, not the fire in the belly of the Church of the God of Abraham, Isaac and Jacob.

For the Emperor

We have fought for the purity of the Christian Faith, resisting the treason, cowardice and deceit of external and internal enemies. We have fought for the Incarnation of the True God and True Man, the Christian values which result from the fact that, although we are not of this world we are in the world, so justifying the future restoration of the Christian Empire. Thirdly, we have also had to fight for the Emperor. In this matter we have had to fight against those who want to deny that the Holy Spirit comes to earth to inspire the representative of Christ on earth, willed into being by the Faithful People of God. This is why we have defended the last Emperor from the widespread calumnies against him. And this is why we explain why we await the next Emperor. He is vital, for He is the future Emperor who alone can resist the Western preparations for the Antichrist and so can delay his coming.

Conclusion: To the Future

Euroamerica has ignored the common sense advice of its own geopolitician Samuel Huntingdon. Some 25 years ago he pleaded with the West to abandon its hubristic arrogance and recognize that its ‘civilization’ of ‘organized violence’ is not at all universal. Its atheistic materialism is not ‘the end of history’, as the foolish and deluded Fukuyama proclaimed after the end of the Cold War. Since then the West has destroyed itself under the fantasist neocons who want to take over the world. In Iraq in 1991 and 2003 it finally lost the Muslim world, in Georgia in 2008 and in the Ukraine and in Syria in 2014 it made an enemy of Russia, in 2016 of Turkey, and so has allied Muslims, Orthodox and Chinese against itself. It is now itself splitting apart, with Brexit, Trump and the fault-lines of the EU and the USA, as the West falls into the abyss of its own moral depravity, caused by its millennial rejection of Christ.