Category Archives: Tsardom

Answers to Questions from Letters

Below are some answers to questions in recent correspondence.

Q: In your recent article ‘Truth and Mercy’, were you expressing prophecy or just wishful thinking?

A: As usual, I wanted to make people think outside the restrictive box that the secular media offer and also to comfort the weaker from the despair that is offered by those media. In both these respects from feedback it is clear that the article was successful. That article describes a possible and spiritual outcome of present world events.

Obviously, I am not a prophet, but it is clear that what is being played out in the world today, in Gaza, with massacres by US-armed Zionists, in Iraq and Syria, with massacres of Christians by Qatari-financed terrorists, and in the Ukraine, with massacres of Ukrainians by CIA-organized terrorists and mercenaries (all these events are very closely interconnected) is of vital importance. This year we are reaching another huge turning point in history, as great as that of the fall of the Berlin Wall in November 1989.

However, there is a prophetic element. That article, ‘Truth and Mercy’, was based on prophecies of several holy people, of St John of Shanghai, Schemamonk Aristocleus, Blessed Pelagia of Ryazan, Fr Paisios the Athonite, Elder Jonah of Odessa and others. However, we must remember that all prophecies, theirs too, are conditional on repentance – and repentance is not certain. What I am saying is that if we do not go in the direction of ‘Truth and Mercy’, then we will go in the direction of the end of the world. There is no middle way, no compromise, as people of fantastical Anglican culture always imagine that there is. Today, we are going either towards repentance, or else, to Sodom and Gomorrah and unspeakable catastrophes before Antichrist. I want to give people hope. Catastrophe is not inevitable.

Those who think with worldly criteria do not understand that article, they find it fantasy. This is because they think in secularist, political terms only, which by definition exclude Providence, the Divine and the miraculous, from their thought processes. This is because their thought processes are not Orthodox, not Christian, they are deceived, for processes in the real world are not directed by secular forces. In reality, human affairs are directed by spiritual forces, either Divine or else, as we can see around us and throughout the history of the last 100 years, Satanic. The Divine is possible, but the Satanic, what in the Old Testament is called ‘the wrath of God’, is also possible. It is our choice. Such is human freewill.

Q: You mentioned St John of Shanghai. Why does he stand out as THE saint of the emigration?

A: Firstly, because he was a saint. That in itself is exceptional, especially with all the pseudo-saints and pseudo-elders of the Russian emigration, with false claims and personality cults, developed by themselves and then, much worse, by their disciples after their deaths. Secondly, because he was universal. He affected all Continents and spoke to all nationalities, Eastern (Chinese, Japanese and Filippino) and Western (European and American). And thirdly, because he was a monarchist, a ‘Tsarist’ to the core.

Q: Why is that significant?

A: Because that is the litmus test for the understanding of Orthodoxy today. The restoration of the monarchy in Russia for the benefit of the whole Orthodox world and indeed for the benefit of the whole world is the only direction in which we can go. Those who have not understood this have not really become Orthodox. They are disincarnate, semi-Protestant, they do not understand that Orthodoxy is the religion of the Incarnation, of the last two fingers when we make the sign of the cross. They think that Orthodoxy, and religion in general, is just a private matter, a personal theory, without any practical and public ramifications. That is a heresy. I wonder if they know how to make the sign of the cross properly. They may be full of doctorates, but I am sure they do not hold the last two fingers, representing the Divine and human natures of Christ, together. They would do well to learn from the last illiterate village greybeard in Moldova, or for that matter in Galilee.

St John is the guide to this as he possessed the purity of Holy Orthodoxy. So many converts treat Orthodoxy as ‘comfort Orthodoxy’, a kind of part-time hobby or ego-trip. Christ, that is, Orthodoxy, is not that. A hobby or ego-trip is starters, comfort eating; what we have to do is to get to the main course, the meat dish, which is in the arena. Only when we have been in the arena with the wild beasts that attack us, as they do because they are our main course – can we get to the sweet, dessert, which is paradise. As they say, you cannot get to paradise in a Rolls-Royce.

Q: What is the situation among new Orthodox (those who have been baptized in the last 20 years or so) in the Church inside Russia? Have they come to what you have called ‘the arena’, ‘the main course’?

A: That is an interesting question and the answer varies. I can remember how in the 1990s, many newly-baptized in Russia (and they numbered tens of millions) read books by Metr Anthony of Sourozh and other Russian purely intellectual and theoretical writers who wrote for Non-Orthodox in the West. In other words, they read what was appropriate for outsiders and beginners, introductions. Fortunately, a great many in Russia now, especially because of the influence of authentic monasticism (that is so sorely and disastrously lacking in the West) have got past that stage. They are no longer outsiders, converts, but insiders, Orthodox. Now they read the lives of the saints and of elders like Fr Paisios, Fr John Krestiankin and Fr Nikolai Guryanov. In other words, they have indeed got to the main course. This is encouraging.

Q: A historical question regarding the Tsarism of St John: Why did the White Counter-movement fail after the Revolution?

A: It failed precisely because it was not White. It had no single and unitive leader (that could only have been a Romanov) and it was not even firmly monarchist behind Tsar Nicholas. Even individual Whites like Wrangel and Kolchak were compromised by people around them, who were not white. Few had a pure motivation and so the White movement failed. Archbishop Averky writes very clearly about this, as several other Church writers too.

Q: Some say that St John would have been against the Church inside Russia. What would you reply?

A: The Slavonic service book that I have always used is that published under Metr Anastasy, the second First Hierarch of ROCOR. According to it, in the great litany we pray for ‘all the Orthodox Patriarchs’ before we pray for our own ROCOR bishops. This was the real Church’s position before sectarianism started creeping in through US old calendarism in the 1960s (I strongly suspect that that old calendarism was financed by the CIA), which tried to surround, abduct and divert spiritually the noble and venerable Metr Philaret, before being partly rejected by Metr Vitaly (who was then surrounded, abducted and diverted literally by it), and then rejected completely by Metr Laurus.

This traditional ecclesiological position was also the position of St John. One whom I knew, Fr Vladimir Rodzianko (later Bishop Basil), recorded St John’s words: ‘Every day I pray for Patriarch Alexis at the proskomidia. He is the Patriarch. And our prayer is still the same. By force of circumstance we have been cut off from one another, but we are still one liturgically. The Russian Church, like the whole Orthodox Church, is united in the eucharist, we are with Her and in Her. Administratively, for the sake of our flock and well-known principles, we have to take the way that we have taken, but this in no way breaks the sacramental unity of the whole Church’.

You see pre-2007 ROCOR had two parts – the main patriotic part (those who loved Russia because she is called to be Orthodox and to save the world) and a smaller, but powerful political/ideological part (nationalists who always put their personal advantage and interests, financial or political) above the Church. Remember how it was that political wing that actually put St John of Shanghai on trial in San Francisco in the early 60s.

As a result of the actions of this political, ideological wing, many left ROCOR in England, for example, in the 70s, 80s and 90s. The sectarians tried to take over in London and elsewhere. We lost at least four priests at that time as a result of them – and that was just in one small diocese. The older generation were squeezed out; the situation by the mid-1980s was dire.

Q: Were you affected by that situation in England personally?

A: Very much so. We emigrated as a result of it. I came to ROCOR not through the situation in England, but through Archbishop Antony of Geneva, who had nothing to do with the old calendarist nonsense that had come over from America. He had remained faithful to the Tradition, to the ecclesiology of St John, who had preceded him in Western Europe. Like St John, he received by chrismation. Vladyka Anthony said that we must belong to a ROCOR that did not concelebrate with Moscow, but only as long as the Church inside Russia was not free. But he and his clergy concelebrated with everyone else, with all other Local Churches. Before he died 20 years ago, I know that one priest from inside Russia had already concelebrated with him, while remaining in the Patriarchate. Vladyka Antony, like St John, was a disciple of Metr Antony of Kiev, whom both had known in Belgrade. They are my spiritual lineage, my spiritual ancestry, that of Universal, and not sectarian, Orthodoxy. Metr Laurus belonged to the same spiritual family.

Such were the views too of hierarchs like Bp Alexander (Mileant) and Bishop Mitrofan (Znosko-Borovsky) of the generation before, whom I met. They were ardent patriots, not of Russia, but of Orthodox Russia. And that was the reason why we could not be under what was then called the Moscow Patriarchate, which outside Russia was dominated by individuals who displayed Soviet patriotism, which came from fear, and so was alien to us. All of us thought like Dostoyevsky – that a Russian who is not Orthodox is not a Russian. So there was no indiscriminate nationalism for us.

Q: What happened to the political wing?

A: It left the Church over a period of 20 years, from 1986 on, mainly leaving for various sects, including various old calendarist sects. I would remind all that both St John and Archbishop Antony had parishes under them on the new calendar (for the fixed feasts). In St John’s case, they were Western rite parishes.

Q: What about St John and the Western rite? Surely his support of Western rite means that we too should support Western rite today?

A: People who say such things have completely forgotten the historical context. St John’s Western rite worked with former Catholics (not with Anglicans and other Protestants) and he did this before the revolution of the Second Vatican Council, before, in other words, before the Protestantization or rather Americanization of Catholicism. At that time, in the 1950s, there still was a Western rite. That is the fundamental difference between then and now. St John was striying to save those who were at the end of a culture and bring them to Orthodoxy. Today that culture is all but dead – it only exists among a few upper class people or the very elderly and dying. There is no future to it, which is why the Western rite is also elderly and dying, where it is not actually dead.

For fifty years there has not been a living Western rite and you cannot renew and then modify a rite that is no more. This is why all Western rite experiments, though motivated by pastoral concerns, the best of intentions, have ended in failure. There is only one living rite today and that is the Orthodox rite. I know. I have seen the Western rite failure in France.

Q: How and why does the Russian Orthodox view of Catholics and Protestants inside Russia differ from that in the Church Outside Russia?

A: There is not a great deal of difference, but there is a difference. I would say that the view inside Russia is more pro-Catholic, but more anti-Protestant (indeed Protestants there are called ‘sectarians’). The reasons for this are as follows.

The Russian (not Ukrainian) experience of Catholicism is that of a pre-Vatican II, Eastern European confession which has a hierarchy, monastic life and sacraments, clergy who dress as clergy, believes in the Mother of God and the saints and even venerates icons. It therefore sees in Catholicism an admittedly provincialized and primitivized but still potentially Orthodox Church. It has no experience of the reality of the protestantized and infantilized Catholicism of the post-Vatican II world, as it is in Western Europe. When it discovers that, it is in a state of culture shock.

On the other hand, the Russian experience of Protestantism is that of sects which are rabidly anti-Orthodox and can hardly be recognized as Christian at all. This experience was much reinforced by aggressive American evangelical preachers who came to Russia in the 1990s and tried to bribe Orthodox into joining them. Clearly, the experience was entirely negative and hence in Russia Protestants are called sectarians.

Q: So who is right?

A: The Church inside Russia is right in Eastern Europe. The Church Outside Russia is right in its domain, in Western countries, among Western people. Catholicism and Protestantism are so variable, they are not monolithic; we have to look at the local realities of both before we decide on our attitude and the use of economy or akrivia.

Q: In various Local Churches you can find heterodox customs. How can we tolerate them?

A: We can tolerate them because we are not sectarian, but tolerant! However, that does not mean that we observe such provincial customs ourselves. We do not cultivate the fringes, but the broad mainstream of the Church. For example, I remember an ex-Anglican Antiochian priest (in England they are all ex-Anglicans, virtually without training), wanting to introduce little girls to serve in the altar because he had seen a bishop in Syria doing this! I told him that just because others had adopted Uniat customs out of pan-Arab nationalism, that did not mean that we have to. The same goes for so many customs, from certain Carpatho-Russian chants preserved in their emigration in the US and which are pure old-fashioned Catholic chants (which the Catholics have now lost), or Bulgarian icons, which are not iconography, but folk art, or beardless Ukrainian clergy as in the OCA (another Uniat hangover) etc. In other words, we do not prolong decadence, but let it die out by itself.

The lack of discrimination is typically Anglican. It is the inability to distinguish between the essential Tradition and eccentric local customs which may have nothing at all to do with Orthodoxy. Thus, in one community of the Rue Daru group in England an ex-Charismatic, ex-Anglican priest, also untrained, has his converts calling out names for commemoration during the service! It would be better if he joined the Pentecostals, especially since he maintains that he is better off without a bishop (who is in distant Paris), so that ‘I can do whatever I want’.

In general, Rue Daru claims to be of the ‘Russian Tradition’, but that was thrown out of the window there 26 years ago in 1988. If you are of the Russian Tradition, then you must be part of the Russian Church, observe the Orthodox calendar, have confession before communion, wear Russian vestments, have women wear headscarves, keep the canons and traditions of the Russian Church. As one correspondent in France wrote to me, the Russian Tradition never stayed a single night in the vast majority of the tiny convert Rue Daru communities, which Russians simply boycott because there is no Orthodox Tradition there. Once you have seen and above all experienced the real thing, you know what is false as soon as you see it.

A Miracle in Austria

28 June 2014 marked the centenary of the tragic assassination, planned by freemasons, of the Austrian Archduke Franz Ferdinand and his spouse Sophia, Duchess of Hohenberg. This was the spark that lit the powderkeg of Europe and so led to the First World War. Carefully planned by international freemasonry and carried out by a manipulated young Bosnian student, the assassination successfully destroyed the old Europe for ever and led to the fall of Christian monarchies. Although warned not to visit Sarajevo by the Russian Imperial government, with whom the Archduke had been on excellent terms since his most cordial visits to St Petersburg in 1891 and 1907, he still went ahead with the visit.

The Archduke had become the heir apparent to the Austro-Hungarian throne on 19 May 1896, the feast of St Job and the birthday of the future Tsar-Martyr Nicholas II. In 1900 the pious Archduke married his future spouse Sophia for love and was totally devoted to her. In 1906 he put forward a plan to take power from over-powerful Hungarian aristocrats who so oppressed the Slavs in the Austro-Hungarian Empire and set about granting autonomy to over 12 different nationalities. Only such decentralization could ensure the survival of the Empire. He resisted pressures from the Hungarian elite and wanted to ensure peace with Russia and so Serbia, knowing that powerful French and Hungarian freemasons did not want that, but instead sought an Austro-Russian war. Hence their well-planned assassination in Sarajevo.

After the War the Hohenberg family was able to keep only the castle of Artstetten (http://en.wikipedia.org/wiki/Artstetten_Castle). During the Second World War, as convinced monarchists and therefore anti-Nazis, descendants of the family were imprisoned in Dachau, where they helped Jews and gypsies. This year, from 9 to 11 May 2014 the great-grandchildren of the Archduke invited to Austria an advisor of Metropolitan Hilarion of the Church Outside Russia, together with the Myrrh-Giving icon of Tsar Nicholas II from Moscow. It was here that a miracle took place. On 10 May at the castle of Artstetten in Lower Austria, towering with its onion domes over the Danube, before members of the family and the tomb of the Archduke, the akathist was read before the icon.

It was at this moment that ‘the background of the icon changed and the halo around the Tsar-Martyr’s head gave out rays of golden light; in turn his clothing shone and his face seemed as if it were alive, his mouth seemed to open and his lips moved as if he were speaking. His hand made the sign of the cross in blessing and a strong fragrance was given off; it seemed as though his figure was about to move forward from the background’. (Written by Princess Rosalia von Hohenberg). A deep impression was left on all present.

Why the Transformation Now?

We who were born in the dark years of the Cold War and who hoped against hope for the restoration of Orthodox Russia suffered much. Three generations of an atheist regime in the former Russian Empire was followed by one generation of decadence, of ABCDE – alcoholism, abortion, corruption, drugs and emigration. But now, in 2014, and even before this, in 2007 with the reconciliation of the two parts of the Russian Orthodox Church, we have in recent days, weeks, months and years begun to see the light. Why has the wait been so long and the suffering so great?

We suffered because the treachery that brought about the ritual killing and martyrdom of God’s Anointed, Tsar Nicholas II, hung like a curse over the whole former Russian Empire and the world. For this reason those politicians and economists, Russian, European and American, who just over a hundred years ago predicted a brilliant future for the Russian Empire, that by 1950 it would dominate the world, were wrong. Equally wrong were those Western and Westernised liberals who predicted a brilliant future for Russia after the collapse of the Soviet Union in 1991 – and for the same reason.

What has changed today? Those who read the Old Testament know what has changed. It does not require a higher degree in mathematics to understand it. Let us turn to the Book of Exodus: ‘Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generations of them that hate me’ (Ex. 20, 5). Calculating a generation as 25 years and starting in 1914, we came to the end of the third generation of apostasy in 1989. Today we are at the end of the hundred year period, of four generations. Simple arithmetic indicates that we are now seeing the end of the beginning and the beginning of the end. Restoration is at hand.

Two More Prophecies of St John

Russian Orthodox Church Outside Russia
Western European Diocese

8 avenue Douglas Haig
Versailles (S. et O.)

7 April 1960
No 804 / 248
Bright Wednesday

Decree to the Clergy of the Diocese

Today at approximately 3.00 pm THE GRAND DUCHESS KSENIYA ALEKSANDROVNA PASSED AWAY in England.

Born on the Feast of the Annunciation to the Most Holy Mother of God, she was a pledge of well-being and joy for the family of the Great Russian Tsar Alexander III the Peace-Maker and, together with them, for the whole of Russia.

Deeply pious and close to the spirit of the Tsar-Martyr Nicholas II, she bore the trials that fell to her lot after the collapse of the Russian Empire with strong faith and hope in God, suffering in her soul for Her ardently loved Homeland and the whole Russian people, firmly believing in their coming rebirth through the Orthodox Church.

Preparing herself for her repose she partook of the Holy Mysteries every day during the illness that preceded it and she offered up her soul to God in the Radiant Days of Easter Week , leaving behind her the memory of a devout Russian Princess.

Calling on all the clergy to commemorate her at every liturgy until Pentecost, we offer up prayers for her repose.

Archbishop John

(Notice the use of the term ‘Tsar-Martyr’ 21 years before his glorification and also the prophecy that Rus will be reborn through the Church. The Russian original of this prophetic decree, signed and stamped by Archbishop John, is to be found with other decrees and relics of St John in his church in Colchester, England).

On the Pivotal and Worldwide Importance of the Martyred Tsar Nicholas II

Introduction

I was recently asked by a group of pilgrims from Russia how I, as an Englishman, had come to spiritual awakening and the understanding that Tsar Nicholas II is a saint. I answered them briefly, though giving all the essentials of a fifty-year long process, but then realised that the question deserved a more detailed and systematic answer, as it may interest others too. Here now is that detailed answer.

First Impressions

The first event was when as a child I collected stamps and I remember a stamp with the portrait of Tsar Nicholas on it. His face seemed to stare out at me and it struck me as different from all other stamps; why I could not tell, but it was the first impression and memory of the Tsar and it has always remained with me.

The next stage was after seeing the film Dr Zhivago in 1968, I began reading about the Russian Revolution. This was because that Revolution was clearly the essential turning point in the creation of the whole Cold War world which then surrounded me and terrorised so many. I wanted to understand how it had come about.

Pro-Bolshevik accounts that I read then stood out as false; it was clear that any work that justified the bloody genocide of millions by Marxism-Leninism could not be trusted. However, the only other books available in English, mostly written by Western academics, were no less ideologically-motivated. They all seemed to think that the February 1917 ‘Revolution’, or treason by aristocrats and generals, which had deposed the Tsar (and later led to the October 1917 power grab by Bolshevik bandits) was an excellent thing. The sole book with some interesting content was that by Robert Wilton.

However, even my soul could see that this view was only because their authors imagined that every country in the world should be westernised and have the same constitutional monarchies or else republican governments as in Western Europe and North America. But I already knew these regimes to be spiritually corrupted. In other words, the views of these academics merely reflected their subjective and self-interested agnostic or atheistic materialist cultural prejudices; they did not represent objective reality, but merely the psychological conditioning of their authors. But what could that objective reality be? Although I instinctively sensed that the truth was other and profound, I was still searching in the dark for details.

The Emigration in England

On meeting émigré Russian Orthodox in Oxford in 1974, I began to enquire further. Here I heard three different views among those whom I encountered:

The first émigré view was a minority Patriarchal one which said that the Bolshevik coup d’etat was a triumph, that the Soviet Union was remarkable, that there was no persecution of the Church in Russia and that the Tsar had got what he deserved. This was the pro-Communist view. This was the absurd self-deception of blind Soviet nationalism which put the Soviet Union above the Church. This view held no water with me.

The second émigré view, the majority one, was that, although the Bolshevik power grab had been a disaster, the removal of the Tsar by the February treason had been an excellent thing, since the Tsar had held up ‘progress’. Although he and his family had not deserved to die, there was little pity for them, since those who held this view considered that if they were in exile, it was ‘the Tsar’s fault’. This was the pro-Western or ‘Parisian’ view, as I would later learn to call it. These emigres reckoned themselves as apolitical, but in fact they were highly political. In Oxford, for example, this was the view of Anglophile exiles who admired the Western Establishment, who loved Anglicanism and read ‘The Daily Telegraph’, the newspaper of the Conservative Party. This was the absurd self-deception of blind Western nationalism, a worldly, sociological manipulation, which put the West above the Church. This view held no water with me.

The third view, also political and not spiritual, held in Oxford by only two people, but by some others who attended the church in London, was like the second one, but more extreme. These people had a symbolic respect, but little real love, for the Tsar, but what they wanted above all was revenge, their property and their money back from ‘the evil Soviets’. Some of these exiles had worked for MI6 in that spirit of revenge, which knew no forgiveness or prayer for enemies. The Church for them was in many respects a social and ethnic club. This was a rabidly anti-Communist, purely political view which knew only black and white. Typically, many in that London parish rejected the later 1981 canonisation by the Church authorities. This view held no water with me.

I was disappointed. I had expected to find some kind of spiritual sensitivity and spiritual understanding of Tsar Nicholas II among Russians who were connected with Church life. I had not found it. However, in Oxford I did find out about Fr Nicholas Gibbes, former tutor to the Tsarevich, the first Englishman in the 20th century to become a Russian Orthodox priest and the first such priest in Oxford. Arriving in Russia with typically English prejudices about constitutional monarchy, he had been so influenced by his meeting and life with the exemplary Royal Family, that after many years of reflection he had later joined the Russian Orthodox Church. Moreover, on entering the Church, he had taken the name Alexis after the Tsarevich and then, when he became monk and priest, he took the name Nicholas after the Tsar-Martyr. This was a definite influence on me.

Having read about the New Martyrs and Confessors in a book about them published by ROCOR in North America, I was shocked to realise that the fact that they had still not been canonised was clearly only for political reasons, not only inside Russia, but also in the emigration. In 1976 I therefore created my own calendar, adding the names of the New Martyrs, including the Royal Martyrs. I still have that calendar. However, at this point my understanding was still limited; I understood the Tsar only as a martyr and, out of ignorance, did not yet see the holiness in his life and policies as Tsar, which were the preparation for his martyrdom.

Towards a Deeper Understanding

The next stage was in 1977 reading about Vladyka John of Shanghai and his veneration for the Tsar-Martyr. If this saintly bishop, with his international breadth of vision and gift of prophecy, held such views – and he had wanted to see the Tsar canonised at least as early as the 1930s – then there was more for me to understand. After this I obtained copies of ‘Pravoslavnaya Rus’, the bimonthly Jordanville journal. There I read many articles in preparation for the long-awaited canonisation of the New Martyrs and Confessors, including the Royal Martyrs. One article, written by Archbishop Antony of Geneva, on the international repercussions of the overthrow of Tsar Nicholas II with the active support of the Western Powers, particularly struck me.

After the long-awaited canonisation of the New Martyrs and Confessors by ROCOR in 1981, I began praying openly to the Royal Martyrs and reading more and more in Russian about the reign of Tsar Nicholas II. My mind and soul began to be illumined. One by one the Western/Bolshevik (essentially the same) anti-Tsar myths, dissolved. The stampede at Khodynka, the myths of the ‘weak’ Tsar and the ‘hysterical’ Tsarina, the pogroms, the Russo-Japanese War, ‘Bloody Sunday’ and the 1905 Revolution, violent mutinies, strikes and outrages, the myth that the Tsar opposed the re-establishment of the Patriarchate and canonical Church order, the myth of the ‘backwardness’ of the Tsar’s Russia, Rasputin, the First World War, the 1917 ‘Revolution’ and then the Bolshevik coup d’etat – all of these had a completely different interpretation from that which had been given to them by Western and Soviet anti-Tsar propaganda. My instincts had long told me this, but I had lacked the facts to piece it all together.

Living by that time in Paris, I was shocked by the views of Russophobic Paris Jurisdiction emigres, many from aristocratic families in St Petersburg, who actually agreed with the anti-Tsar propaganda and blasphemously slandered the Tsarina and Rasputin. Many of them were descendants of those who had carried out the February 1917 Revolution; they therefore had their own axe to grind. It was at this time that I finally clearly grasped that Tsar Nicholas II had lived his life as a Confessor before ever becoming a Martyr. Reading the pre-Revolutionary prophecies of holy elders, I finally understood that the Tsar had been first slandered and then removed by Satanic forces because he and the Russian Empire had been the last obstacle to universal apostasy. And those who agreed with such slanders were actually, though perhaps unknowingly, participating in a form of Satanism.

This became more and more obvious when in the 1990s materialistic Communism (the Tartar Yoke) collapsed as a result of the canonisation of the New Martyrs and Confessors in 1981. What is most to be repented for in the Church Outside Russia is that this canonisation had not taken place much earlier. After the disastrous post-Communist period of the 1990s, when the countries of the former Russian Empire were ravaged by the materialistic Capitalism of Western-supported bandit-oligarchs (the Mongol Yoke), in 2000 that canonisation was at last effectively recognised by the then freed Church in Moscow. Thus came the mystical last chance when all Russian Orthodox, of all nationalities, were called on by the Lord to prepare for the last and worldwide Orthodox harvest before the Second Coming.

And so this recognition made negotiations and then unity with our Church Outside Russia possible. It also meant that it was now only a question of time before the revival of the Russian Orthodox Church would go further and influence the political, economic and social life of the countries where it is in the majority. What is most to be repented for is that some, especially in the Patriarchate outside Russia, rejected that canonisation. How well we remember, for example, being told in 2001 that there were still no icons of the Royal Martyrs at the London Patriarchal Cathedral because there was ‘no space’ on their blank Anglican walls.

The Last Pieces of the Puzzle

Books written about the reign of Tsar Nicholas II over the last fifteen years by professional historians who have access to the archives in Russian Federation, such as Bokhanov and Multatuli (definintely not the absurd Soviet myths of the venal scandalmonger and non-historian Radzinsky, so beloved of Western Russophobes) have supplied me with the last pieces of the puzzle. Like the Jordanville historian E.E. Alfer’ev’s excellent ‘Emperor Nicholas II as a Man of Strong-Will’, Pierre Gilliard’s ‘Thireteen Years at the Russian Court’, Prince Zhevakhov’s memoirs (in Russian) and S. S. Oldenburg’s ‘The Reign of Tsar Nicholas II’ (also in Russian), they supply details, truths which primitive Western (= Soviet) anti-Tsar mythology still reject. I hope that one day the sources will be translated into English. For example

The stampede at Khodynka was caused by the greed of a small element in an unprecedentedly huge crowd of hundreds of thousands, not by the Tsar or his administration.

The Tsar was not weak or incompetent, but an incredibly strong-willed, brave, faithful and courteous man who survived War and Revolution, and, as his contemporaries noted, had his own independent vision, uninfluenced by anyone except the Gospels. Only those who deny the Gospels – like most Western academics and politicians – deny this.

The Tsarina was a self-sacrificing, pious and noble mother and Russian Orthodox patriot, like her sister the Grand Duchess Elizabeth, an example to all Russian Orthodox in the West. She was not a hysterical fanatic or pro-German traitress; only militant atheists and anti-Orthodox think of her as this.

Anti-Jewish pogroms were Europe-wide; the worst ones were in Vienna and Berlin. In the Russian Empire they took place mainly in Poland and among Romanian-speakers. Some of them were indeed started by Jews against Non-Jews and as many Non-Jews died as Jews – about 1500 on each side. The mere fact that so many Jews lived in the Russian Empire is proof of the tolerance of Jews, who had long before sought grateful refuge in the Russian Empire from Western intolerance.

The Russo-Japanese War was treacherously started without a declaration of war by the Japanese. They had been financed and armed by Britain and the USA who wanted to dominate the Pacific and Asia and use Japan as a proxy to weaken Russia. Although non-militaristic Russia spent very little on arms – about a fifth as much as other countries – and its Navy was small and very old-fashioned, by 1905 it was winning the war against a highly militaristic Japan, with its latest British ships, but which was going bankrupt as a result of the costs of the war it had initiated. Russia ended the War on very favourable terms, decided entirely by the strong-willed Tsar Nicholas, who would have continued the struggle, had it not been for the treacherous sabotage inside Russia by a foreign-financed fifth column. Even so, in Japan the peace treaty that ended the War was seen as a defeat.

‘Bloody Sunday’, not at all a peaceful demonstration, but also far less deadly than the propagandists maintain, the 1905 Revolution, violent mutinies, strikes and outrages were terrorist provocations. They had relatively little support outside certain anti-Russian and anti-Orthodox groups in St Petersburg and a few other large cities and they were successfully and courageously put down.

The Tsar had himself in 1904 proposed the re-establishment of the Patriarchate. Those without vision had rejected it. The Church had to wait for the Patriarchate until 1918, because senior representatives, used to the Synodal system, had not been ready for it before.

The Tsar’s Russia was not ‘backward’. In 1914 it was already the breadbasket of Europe and rapidly becoming the greatest industrial power in Europe. 90% of the land then belonged to the people. By 1920 90% of the population would have been literate. By 1950 it would have become the most powerful country in the world, overtaking even the USA. By 2000 it would have had a population of 600 million. What was good in the Soviet system, its world-class education, its health system and sense of national and international social justice were not inventions of the Bolsheviks – they were all inherited from the Tsar’s Russia. And that is precisely why in 1914 the Western Powers wanted to destroy it.

Rasputin was not a ‘mad monk’, but a devout married peasant layman, a good Orthodox family man with three children, who was granted an extraordinary gift of healing by God. His torture and brutal murder by British spies, supported by a transvestite, Oxford-educated Russian aristocrat, was justly seen by the Orthodox peasantry as the anti-people and anti-piety act of decadent aristocrats that it was.

The First World War was forced on the peace-loving Russian Empire by an Austro-Hungarian Empire, backed by an ultra-militaristic, Prussianised Germany, which did not want peace but conflagration. Russian setbacks against Germany, because of the small Russian military budget, lack of guns and munitions and promises on supplies broken by Britain, were matched by successes against Austro-Hungary and the planned campaign of 1917 which would almost certainly have led to victory and the end of the War in that year. Instead of this, the Western Allies chose another year of warfare by encouraging and backing treason by aristocrats.

The Revolution was not caused by the Tsar-loving masses who were suffering some sort of social injustices, but by immensely wealthy and treacherous spoilt aristocrats – conservative but anti-Traditional. Most of these right-wingers ruthlessly exploited the masses, hated the Tsar for his measures of social justice and wanted to grab power for themselves. The Tsar did not abdicate, but they treacherously abdicated from the Tsar and his legitimate authority. Then, in their incompetence, not understanding that the Tsar, God’s Anointed, was the only glue that could hold the Russian Empire together, scarcely six months later, they handed over that power to a bunch of utterly amoral bandits and terrorists – the Bolsheviks.

The Consequences

Retribution came to all the traitors: after 1917 retribution came to the aristocrats who had betrayed the Tsar – they were killed or went into bitter exile, having lost the source of their wealth; retribution came in 1940 to France and Great Britain which had betrayed the Tsar with the humiliating defeat of France and the British humiliation of Dunkirk and the Blitz; retribution came to the Bolsheviks in 1941 when the Soviet Union was treacherously invaded on the feast of All the Saints that have shone forth in Rus; in the Pacific retribution came to the USA in the humiliation at Pearl Harbour and to Great Britain in the humiliation at Singapore, when the Japanese did to them what they, then backed by the USA and Great Britain, had done to Russia at Port Arthur in 1904; retribution came again to Great Britain with the Battle of the Atlantic when the country was nearly starved into submission in 1942 by German U-boats, for the country which until 1914 had been fed by abundant grain from the Russian Empire now depended on North America; retribution came to Austro-Hungary and Germany when the Red Army took Vienna and a devastated Berlin in 1945.

And then all received further retribution in the Cold War, with its ‘balance of terror’, bankrupting arms race and the last generation of paranoiac American hubris, for which the whole world is still paying in 2013. None of this would have happened if Tsar Nicholas II had remained in power in 1917. They are all consequences of his illegitimate overthrow, which the whole world is still suffering to this very day. Are these evil, worldwide consequences not reason enough for universal repentance, repentance for our own sins and for those of our ancestors and nations?

As for the Orthodox Church, the consequences were catastrophic. With the Tsar removed, the Russian Orthodox Church was attacked both by the atheists from outside and by the renovationists inside. With the key Russian Orthodox Church martyred, paralysed and captive, the other much smaller and much weaker Local Churches were attacked by decadence one by one. Above all, the old but spiritually enfeebled Patriarchate of Constantinople fell under the control of Western and masonic agencies, encouraged modernist schism inside and outside Russia, enslaved by the flattering myth of the absurd interpretation of Canon 28 of the Council of Chalcedon.

And so Uniatisation of calendar and ritual began to follow. The aim was a spiritually neutered and neutralised Orthodoxy, a bland, decadent and unsalted ‘Euro-Orthodoxy’, that no longer presents any danger to militant secularism or, ultimately, to the forces of Antichrist. The consequences of this are still being played out in the Phanariot interference in Russian Church life in Paris, the Ukrainian diaspora, Finland and Estonia; in all the new calendar Local Churches; and even in Serbia, Georgia, and at this very moment on the streets of Kiev and in the chancellery of the Czechoslovak Orthodox Church.

Conclusion

The recognition as saints of St John of Kronstadt and the prophetic St John of Shanghai, both firmly of the Orthodox calendar and both firm monarchists, has been a lodestone of Orthodoxy. It was – and is – sometimes hard for supporters of the new calendar, let alone modernism, to venerate these saints honestly and conscientiously. Today, it is the veneration of Tsar Nicholas II as a saint that is a lodestone for contemporary Orthodoxy, a sign of the spiritual awakening to authentic Orthodoxy, or, wherever it is lacking, a sign of the spiritual slumber of semi-Orthodoxy.

To recognise Tsar Nicholas II as a saint is to awaken spiritually and recognise him as the greatest sacrificial victim of the great 20th century apostasy. It is to renounce all the lies and spiritual impurity of the twentieth century and to repent for them. There may yet come a time in this faltering 21st century, which may not end, when the holy martyred Tsar will be recognised not just as a Martyr and the Martyred Lord’s Anointed, representative of all the New Martyrs, but also a Great-Martyr, as was prophesied at Optina.

The World That Was Lost in 1917

Tell them that the evil that is in the world will grow, but it is not evil that will triumph, but only love.

Holy Tsar-Martyr Nicholas II

The Emperor and Empress thought that they were dying for their Homeland. In fact, they died for all mankind.

Pierre Gilliard

Introduction: 1917 the Turning Point

It is often said that the world was lost with the outbreak of the First World War in 1914. This is not accurate. In fact, the world was lost in 1917 and since then has been plunged into suffering and continual warfare. For the real aim of the First World War, the aim of the Satanic Manipulator behind all the petty aims of his human puppets, was not to find a solution to the tribal, territorial disputes of kindred but rival peoples at the tiny, western end of Eurasian Continent, but to destroy the vast Eurasian Russian Orthodox Empire and its Tsar. This Heartland-Empire stood for the averting of wars, spiritual life, unity and balance; therefore it had to be slandered so that it could be destroyed. It alone stood in the way of what the technologically advanced but spiritually dwarfed Western peoples chose to describe as ‘universal progress’. This ‘universal progress’, since 1917 unchecked by the Russian Empire and its Tsar, is the history of all the wars and catastrophes of the last 100 years.

Above East and West

The symbol of the vast Russian Orthodox Empire, the double-headed eagle, combined East and West. This was and is the symbol of Christ worldwide. Thus, with its western borders peaceful and stabilised for many years, the Tsar and the Empire embarked on the Great Asian Plan to secure the Pacific coasts of Siberia, ensuring the security of Mongolia, Manchuria, Korea and fragile China against rapacious Japan with its British and American financed military machine and British-built Navy. It was this Japan that stabbed the Empire in the back, as, ironically, it later did America and Britain. Elsewhere in Asia the Empire supported the sovereignty of Afghanistan, Tibet and Siam (Thailand), and in Africa, Ethiopia and South Africa. And, most importantly, it supported the Orthodox Christians of Eastern Europe, the Balkans, the Middle East and especially the Holy Land. The Empire stood above and united East and West; it was universal, which is why our own salvation is in her salvation.

Above Left and Right

The Sovereign Monarch towered above the petty combats of self-interested political parties and the vainglorious personality politics of corrupt parliamentarianism. Only the Anointed Sovereign had a vision beyond left and right and saw the whole. Only he was strong-willed and independent enough to reign and responsible to God for the well-being of the Empire. He had to fight both against leftist terrorists and decadent and hugely wealthy aristocrats, including members of his own extended family. These latter, because they already had immense riches which their hard hearts would not give to the poor, wanted the power of the Sovereign for their own futile and vainglorious ends, and so overthrew the whole Empire, whose destiny was also that of the betrayed Tsar. Thus, they handed all to the ruthless and terroristic atheists, who thought that they could create a paradise on earth if only they could seize power by violence, however many millions they might have to kill in the process.

Above Provincialism and Degeneration

The best of the Church of the Russian Orthodox Empire was international, stretching around the world into the Americas and Western Europe. It stood above petty Balkan nationalism and its provincial Greek phyletism, not to mention the warring tribalism of Western Europe, which the Empire had tried to overcome with peace-making at the Hague. The Orthodox Rus’ of the Empire was international. The aims of the First World War that had been imposed on the Empire became to free others, Germans, Poles, Czechoslovaks and Serbs, from centralised tyranny, and to gather all the Orthodox Christian lands, including Constantinople and Carpatho-Russia, together. The Royal Family, European and Orthodox, stood above such provincialism and the spiritual and so moral degeneration linked to it. The family life of the Sovereign was exemplary and showed elegance, purity and beauty, a model for family life today; they prayed together, they became saints together, an icon of the family.

An Unbalanced World led to the ‘Balance of Terror’ of Left and Right

In 1917 the traitors took Russia out of the First World War and so the world became unbalanced. The old hope of Nicholas II of allying Russia, Germany and France in peace was for ever lost. And the immediate results were the USA entering the war, taking over decadent Europe, and Zionism triumphing with the support of the bankrupt British government. This has since ensured permanent warfare between the West and the Muslim world. The result was then the disaster of Versailles, which directed its vengeance against the misled German peoples, who had lost their homelands, instead of the centralising Prussian elite. Europe did not learn the lesson of its attempted suicide and so the Second World War was made inevitable. The world became divided between Left and Right, East and West, Communist and Fascist, and even after the Second War, it went on to live for almost another fifty years in terror of being obliterated by nuclear warfare, the costs of which were bankrupting.

Provincialisation and Degeneration

Two sayings state that ‘united we stand, divided we fall’ and ‘divide and rule’. The ‘Balkanisation’ of division has been exactly the policy of today’s anti-Orthodox Powers. Thus, Constantinople, like other ancient but tiny Patriarchates, has since 1917 become a Western-controlled puppet and the once Orthodox or partly Orthodox Greece, Cyprus, Romania, Bulgaria, Baltic States, Slovakia, Hungary and Poland have now lost their sovereignty and enslaved themselves to EU colonialism and economic, spiritual and so moral degeneration. Today the heavily Polonised, heavily Uniatised, Galician-centred westernmost borderlands, the western 20% of the ‘Ukraine’, for the moment belonging to the real Europe of Orthodoxy, seek slavery to the same, false, anti-Orthodox ‘Europe’ of the US-founded ‘European Union’. The broken family life of the provincial and degenerate EU is anti-exemplary and shows vulgarity, impurity and ugliness; it is an anti-icon of the family.

Conclusion: Treason and Cowardice and Deceit

The Tsar-Martyr, from whom the elite and then the people abdicated, said: ‘All around – treason and cowardice and deceit’. These are the anti-Trinity that destroyed the Russian Empire and led to his triumphal martyrdom and that of millions of Russian Orthodox Christians. Tsar Nicholas faced the treason and cowardice of unprincipled, anti-Orthodox aristocrats, who had lost their faith, and of left-wing terrorists, and the deceit of the Western Powers who, Allies on paper, rejoiced at his downfall. However, all have been punished: the left-wing terrorists betrayed and killed each other; the faithless, anti-Orthodox aristocrats were shot, exiled and chose schism; and the Western Powers, colonised by their colonies, deceived themselves and are now dying powerless. None of the above three groups has so far been able to recognise the Tsar as a saint, for to do so would mean repenting for all their errors and lies of the last 100 years and more – and they are too proud to do that.

A Letter from the Russian Orthodox Church

The Nation was in need of a Great Fast
To cleanse a fallen consciousness.
To remind all of both God and Tsar,
To save the ‘civilised’ and self-satisfied,
To reconcile all with the Cross and the Truth, –
To give new birth to all in forgotten truths.
For there is love, faithfulness and beauty,
There is faith – that which does not decay.

Nina Kartashova (1953- )

Scattered Abroad

The times appointed from on High will pass, Communists will disappear, the Revolution will vanish into the past; but the White Cause, born in this struggle, will not disappear; its spirit will be preserved and merge organically into the way of life and building of the New Russia.

Ivan Ilyin (+ 1954)

One third of the 164 million Russian Orthodox have passports that do not say ‘Russian Federation’, but the Ukraine, Belarus, Moldova, Kazakhstan, Latvia, Estonia or, more exotically, Japan, China, Thailand….As for our passports, they are even more varied; they say Portugal, Canada, Luxembourg, Tonga, Chile, France, USA, Spain, Haiti, New Zealand, Venezuela, UK, Switzerland, Argentina, Belgium, Australia, Pakistan, Germany, Mexico…

Scattered outside Russia, we speak Russian with varying accents and degrees of competence, some not at all, and our churches use Church Slavonic to varying degrees, some not at all, using a local language instead. However, apart from our secular passport, we also have a spiritual passport. And on that passport, next to ‘Place of Residence’, it says ‘Rus’. And all who know that we live in Rus are at the heart of the Church, not on its fringes.

Rus

I am a part of Rus on the southern fringes of the sea:
With me is my sword, black hussar’s jacket
And portrait of the Tsar, like an eternal spectre of grief,
And in my heart the trace of wounds I have survived.

I am a part of Rus which tribulation
Flung like a ball beyond the ocean-sea,
I am the faithful son of a great nation,
A soldier in soul and a bard of the days of old.

Vladimir Petrushevsky (+ 1961), Australia

For the Churched, this spiritual passport is much more important than our secular passport, for we see our secular place of residence through the eyes of Rus, through spiritual eyes. Thus, there is European Rus, American Rus, Australian Rus….The words ‘Outside Russia’ in ‘Russian Orthodox Church Outside Russia’ mean outside the old Russian Empire, not outside Rus – as our spiritual passports show.

Our residence in Rus also shows that our Faith did not come from Russia, but through Russia, just as it did not come from Constantinople, but through Constantinople. (To say that our Faith is ‘Russian’ or ‘Greek’ is a great mistake; such a nationalistic spirit is how the ‘Greeks’ alienated many peoples and lost the Second Rome). We serve another spirit. Where did our Faith come from? It came from Christ, like our Church.

Why?

The Apostles

It is not by chance that blind fate
Has scattered us among foreign lands,
It is not by chance that life has imposed on us
The cheerless lot of the slave.

It is not by chance that in crowded markets
We bear in silence the cross of sufferings
And tread a thorny and toilsome path
To goals that are unknown to us.

No! – A great and wise mystery
Is hidden in our feat as slaves,
And believe me, our destiny,
Unprecedented, is not by chance…

Heavenly powers guide us,
The Leader who is everywhere leads us
Along the way, where graves do not bring fear,
Where neither bread nor home are required.

In this sorrow of hard privations,
In this torment of bodily exhaustion,
A wondrous lot has been appointed for us,
A lot of humiliations, threats and doubts.

In the darkness of this servile world
We bear in triumph the beacon of the spirit
And loudly summon God’s chosen ones
To the bridal chamber of the Orthodox feast.

We tread a thorny road,
We soar above worldly vanity,
We are the apostles of the faith of Christ,
The heralds proclaiming holy truth.

We summon the races and the peoples,
Clothed in the crimson of brotherly blood,
To the kingdom of true and everlasting freedom,
To the kingdom of goodness, light and love.

S.S. Bekhteev, 1928

Why do we live in all these lands scattered across the face of the Earth? The reasons are many – but all result from the pogrom, first of the betrayal of the Faith, then of Rus and then of the Tsar. Whatever our exact story, our reason for being scattered in the lands where we live is ultimately because God has allowed it. We stand, looking at 1,000 years of Western history, a history without the Church of Christ, but with its vestiges; in Europe we look back beyond those 1,000 years of wandering, to the first millennium, when the roots of Europe, and so the roots of the whole Western world, were in Christ and His Holy Church.

We have been sent to live in these lands to gather in the harvest of all these vestiges into the granaries of the churches of Rus before the end. The harvest of sincerity, of righteousness, of virtue, of nobility, of inner beauty, of spiritual culture, of piety, of holiness, the harvest from 2,000 years of history of Europe, is here in our churches, in our oases in the desert, in our lighthouses on the far distant shores of Rus, shining out to the lost world. We are among the gatherers and keepers of Rus, for it is time to gather the scattered stones together (Ecclesiastes 3, 5), and restore what has been destroyed, defiled and profaned.

Our Future

I see him, but not now; I behold him, but not nigh.
Numbers 24, 17

Our Russian Orthodox Faith, our ideal of Rus, is our international response to globalisation. No other part of the Orthodox Church is large enough or strong enough or free enough to resist the tide of globalisation and provide such a response. Other parts of the Church are responsible for only one nationality; there is no Orthodox response to globalisation other than Rus. No other part of the Orthodox world has been crucified for the sins of the world and for faithfulness to Universal Orthodoxy as have we. This is why Rus is the meaning of world history and world destiny, the key to salvation in the last times.

This is why we who have come out of the White Cause continue to further the process of healing inside Russia, the independence of the Church from State interference and from secularist, Western ideologies, and seek the continuing canonisation of all the New Martyrs and Confessors, led by the martyred Royal House. The Church inside Russia is Lazarus, the miracle of the Resurrection, the Four-Day Dead, dressed in Soviet rags, but still the Friend of Christ. Now together we make ready and pray and hope and wait for the restoration of legitimate authority in Rus, the Orthodox Tsar restored by the Sovereign Mother of God.

Our Hope

Arise, O saint-haunted Europe, the one thousand years have passed!

There was once a Europe where peoples were still free to follow Christ and their own innocent ways, a Europe where Englishmen played cricket, Portuguese sang fado, Carinthians dressed in folk costume, French people tasted wine from all over, Italians sang opera at work, Scottish people wore kilts, Spaniards were noble, Germans were helpful and Dutch people were informal; as for Russians, they named their children Nicholas and Alexandra. And it seemed that this would continue until Kingdom come…

But then there came a grey Europe, a homogenous Union, in which centralised bureaucrats try to regulate and control every detail of our lives. This is an anti-Europe which plays at Hitler’s game of divide and rule, which now attempts to balkanise and provincialise the next victims of EU debaptism and gay parade colonisation, the weak countries of the soft underbelly of the Orthodox world, Montenegro, Macedonia, the Ukraine and, if only it were possible for the eurocrats, Moldova, Georgia and even Belarus.

But there is coming a Rus of all the East Slav peoples, reunited in a single Tsardom, opposed to the electronic concentration camp of the New World Order in formation. This will be a Rus where the media are not controlled, as now, by foreign, anti-Orthodox propaganda, which brainwash, debauch and zombify the people, where the families with many children will be protected from countries that have renounced Christ and seem to be crawling towards hell, of their own so-called free but indoctrinated and conditioned will.

This is yet to be a Rus under a Tsar chosen by the Queen of Heaven, as Elder Nikolai Guryanov foretold, a Romanov by his mother, as the prophecies tell us, where Siberia will be transformed, the Church cleansed and joined by many peoples, including the Greek, as Elder Joseph of Vatopedi foretold. Rus will be the Ark for all faithful Orthodox when Orthodoxy will have faltered elsewhere. And there, from Europe, Asia and America, people will gather to live according to the Church and preach the Orthodox Gospel to the ends of the earth.

Let us pray to Christ, the Mother of God and the holy, martyred Tsar Nicholas, his family and all the New Martyrs and Confessors that this may soon be so.