Neo-Hesychasm and the Struggle for Authentic Orthodoxy

Already before the First World War, British Establishment freemasonry in Cyprus, then 65 years ago, in 1948, the US State Department in Constantinople, and then 32 years ago, in 1981, the EEC (now called the EU) in Greece, have all taken part in their conscious Crusade to enslave the Church. They have wanted to create an artificial, politically correct Orthodoxy, acceptable to the secular powerbrokers of this world. This pseudo-Orthodoxy, a lightweight ‘Diet Orthodoxy’, persecuting of piety, Cross-less, fasting-less, comfortable, consumerist and anti-ascetic, is sterilised, diluted, degutted, neutered, castrated and disincarnate.

It is therefore new-calendarised, uniatised, anglicanised, protestantised, modernised, liberalised, finlandised, often beardless and homosexualised, confessionless and repentance-free because of its self-admiring pride, the sense of the sacred and mystery removed together with the iconostasis, and replaced by plastic, steel and chrome, salt that has lost its savour. The Neo-Frankish neo-colonialist process has so far affected some 20% of the Orthodox world, but not the vast majority of the Russian, Serbian and Georgian Churches, the Patriarchate of Jerusalem, or parts of the Polish and Czechoslovak Churches and others.

There is conscious resistance to such humanistic modernism and renovationism. The latter have manipulated shallow, spiritually weak, uprooted and so disincarnate, nominally Orthodox intellectuals in the Diaspora in particular, victims of their own pride of mind and vanity. The ascetic alternative to the above Westernised and Western-supported and financed ‘Orthodoxy’, this alternative for which we have fought for most of our lives, comes in the form of the ever-renewed Tradition of the authentic Orthodox Faith – which we may call Neo-Hesychasm. This means the Trinitarian opposition to all of the above, implying:

The continuing recognition of the Fatherhood of authentic monasticism in Church and society; the Sonhood of conscious commitment to the Incarnational, Orthodox civilisational world view and ethos, with its sense of supra-national Orthodox unity (the Patriarch of Moscow taking on the unifying role of the Tsar until the election of the new and coming Tsar, the Patriarch of Constantinople having lost this role in 1453); the Spirithood of an unshakeable commitment to authentic Orthodoxy worldwide, with, implicit in this, the understanding and openness to heterodox to make missionary work among them possible.