An essay in universal history
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37 Judt, op. cit., pp. 39-40. 38 In favour of Snyder’s thesis is Victor Sebestyen, “The brutal mask of anarchy”, The Spectator, 12 September, 2015, p. 47. Against it is Michael Pinto-Duschinsky, “Hitler’s ‘ecological panic’ didn’t cause the Holocaust”, Standpoint, September, 2015, pp. 44-49. 39 Applebaum, Iron Curtain, London: Penguin, 2013, pp. xxiii-xxiv. 40 Judt, op. cit., pp. 216-217. 41 Abakumov, in Nikolai Tolstoy, Stalin’s Secret War, London: Jonathan Cape, 1981, p. 329. 42 Hobsbawm, Age of Extremes: The Short Twentieth Century (1914-1991), London: Abacus, 1994, pp. 168-169. 43 As Boris Souvarin put it in a 1948 article: “Stalin’s policy is made up of caution, patience, intrigue, infiltration, corruption, terrorism, exploitation of human weaknesses. It only moves to frontal attack when it cannot lose, against an adversary of its choice who is defeated in advance” (in Revel, op. cit., p. 97). (V.M.) 44 Tolstoy, op. cit., pp. 351, 352-355. 45 Gilbert, A History of the Twentieth Century, vol. 2: 1933-1951, London: HarperCollins, 1998, pp. 769-770. 46 Tatu Gutmacher, “Solomon Mikhoels: Po Priamomu Prikazu Stalina” (Solomon Mikhoels: On the Direct Orders of Stalin), http://www.sguschenka.com/160114-mihoels/ 47 Gilbert, op. cit., pp. 821-822. 49 Lazarus, "Out from the Catacombs", Orthodox America, vol. X, N 10 (100), June, 1990, pp. 5-6. 50 Shkvarovsky, Iosiflianstvo, pp. 192-197. 51 Kamalakara, “When the Philippines Welcomed Russian Refugees”, Russia Beyond the Headlines, July 7, 2015, http://rbth.com/arts/2015/07/07/when_the_philippines_welcomed_russian_refugees_47513.html. 52 Averky, Zhizneopisanie Blazhennejshago Mitropolita Anastasia (A Life of his Beatitude Metropolitan Anastasy), in Troitskij Pravoslavnij Russkij Kalendar’ na 1998 g. (Trinity Orthodox Russian Calendar for 1998), Jordanville: Holy Trinity Monastery, pp. xiv-xvi. 53 Monk Benjamin, Letopis’ Tserkovnykh Sobytij (Chronicle of Church Events), part 4, http://www.zlatoust.ws/letopis4.htm, p. 5. 54 Andrei Psarev, “The Development of Russian Orthodox Church Outside of Russia’s Attitude Towards Other Local Orthodox Churches”, http://www.sobor2006.com/printerfriendly2.php?id=119_0_3_0, p. 6. 55 Protopriest Alexander Lebedev, Pora uzhe nam znat’ svoiu istoriu (It’s time we knew our history); Monk Benjamin, Letopis’ Tserkovnykh Sobytij (1939-1949) (Chronicle of Church Events (1939-1949)), part 3, http://www.zlatoust.ws/letopis3.htm, p. 65. 56 Monk Benjamin, op. cit., part 3, p. 75. 57 Monk Benjamin, op. cit., part 3, pp. 116-117. 58 Archbishop Vitaly (Maximenko), Motivy moej zhizni (Motifs of my Life), Jordanville, 1955. 59 I.M. Andreyev, History of the Russian Church from the Revolution to our Days, Jordanville, 1952; quoted in Is the Grace of God present in the Soviet Church?, Wildwood, Alberta, 2000, p. 88. 60 Bogolepov, Towards An Americah Orthodox Church: The Establishment of an Autocephalous Orthodox Church, Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1963, 2001, pp. 96-97. 61 Maximenko, sppech at the Fifth Diocesan Congress, 3/16 March, 1952; in Motivy moej zhizni (Motives of my Life), Jordanville, 1955; reprinted in Troitskij Pravoslavnij Kalendar’ na 2006 g. (Trinity Orthodox Calendar for 2006), p. 67. 62 The Georgian Church had been granted autocephaly by Moscow shortly after the Stalin-Sergius pact in 1943. This act was not recognised by Constantinople until the 1990s. 63 Bishop Ambrose of Methone, personal communication, November 5, 2005. 64 RTsKhIDNI, f. 17, op. 132, d. 8, l. 30; Monk Benjamin, Letopis’ Tserkovnykh Sobytij (Chronicle of Church Events), http://www.zlatoust.ws/letopis3.htm, vol. 3, p. 128. 65 Maximus was removed because he was an opponent of ecumenism. When they asked him in 1965 what had been the reason for his deposition, he replied: “It’s not worth commenting on how they deposed me.” (Agios Agathangelos Esphigmenites (St. Agathangelos of Esphigmenou), № 138, July-August, 1993). 66 Documents in M. Shkarovskij, Russkaia Pravoslavnaia Tserkov’ i Sovietskoe Gosudarstvo s 1943 po 1964 gg. (The Russian Orthodox Church and the Soviet State from 1943 to 1964). 67 Zhurnal Moskovskoj Patriarkhii (The Journal of the Moscow Patriarchate), 1948, N 12, p. 6; cited in Yakunin, “V sluzhenii k kul’tu (Moskovskaia Patriarkhia i kul’t lichnosti Stalina)” (In the Service of the Cult (the Moscow Patriarchate and Stalin’s Cult of Personality), in Furman, D.E., Fr. Mark Smirnov (eds.), Na puti k svobode sovesti (On the Path to Freedom of Conscience), Moscow: Progress, 1989, p. 197. 68 Archimandrite Charalampus Vasilopoulos, Oikoumenismos khoris maska (Ecumenism Unmasked), Athens: Orthodoxos Typos, 1988, p. 122. 69 Monk Benjamin, op. cit., part 3, p. 133. 70 Zhurnal Moskovskoj Patriarkhii (Journal of the Moscow Patriarchate), N 8, 1951; Monk Benjamin, op. cit., part 4, pp. 12-13. 71 Calciu, Christ is Calling You!, Forestville, Ca.: St. Herman of Alaska Brotherhood, 1997, pp. 95-96. 72 Calciu, op. cit., p. 96. 73 Monk Moise, The Saint of the Prisons, Sibiu: Agnos, 2009, pp. 107-113. 74 Etinger, Spasennie v Kholokoste (The Saved in the Holocaust); Monk Benjamin, op. cit., part 3, pp. 52-53. 75 Tsankov, Protopriest S. "Pokojnij Tsar Boris, kak religiozno-nravstvennaia lichnost'" (The Reposed Tsar Boris as a Religio-Moral Personality), Pravoslavnaia Rus' (Orthodox Russia), N 18 (1495), 15/28 September, 1993; David Horbury, "Prince Kyril - Time to Restore History's Victim", Royalty, 1996, vol. 14, N 5, pp. 64-71. 76 Marchevsky, in Pravoslavnaia Rus' (Orthodox Russia), N 1 (1454), January 1/14, 1992, p. 15. 77 Monk Benjamin, op. cit., vol. 3, pp. 128-131. 78 M.V. Shkarovsky; Monk Benjamin, op. cit., vol. 3, p. 81. 79 M.V. Shkarovsky; Monk Benjamin, op. cit., vol. 3, pp. 105-106. 80 Monk Benjamin, op. cit., vol. 3, pp. 137-138. 81 K.E. Skurat, Istoria Pomestnykh Pravoslavnykh Tserkvej (A History of the Local Orthodox Churches); Monk Benjamin, op. cit., vol. 4, p. 2. 82 Archbishop Tikhon, “Tiazhkij Iudin grekh pered vsem Russkim narodom” (The terrible sin of Judas before the whole Russian people), http://catacomb.org.ua/modules.php?name=Pages&go=page&pid=779. 83 Monk Benjamin, op. cit., part 3, pp. 138-139. 84 Monk Benjamin, op. cit., part 4, pp. 1-2, 4. 85 Monk Benjamin, op. cit., part 4, pp. 11-12. 86 Monk Benjamin, op. cit., vol. 3, p. 141. 87 K.E. Skurat, Istoria Pomestnykh Pravoslavnykh Tserkvej (A History of the Local Orthodox Churches), in Monk Benjamin, op. cit., vol. 4, p. 1. 88 Zhurnal Moskovskoj Patriarkhii (Journal of the Moscow Patriarchate), N 8, 1951; Monk Benjamin, op. cit., vol. 4, p. 2. 89 Gilbert, op. cit. 90 Judt, “How the Cold War Worked”, in When the Facts Change. Essays 1995-1010, London: Vintage, 2015, p. 72. 91 Gilbert, op. cit., pp. 823-824. 92 Draza Mikhailovi was executed by the communists on July 4/17, 1946. Some doubt whether Mikhailovi was a true martyr, accusing him of practising "ethnic cleansing" against Muslims during World War II (Norman Cigar, Genocide in Bosnia, Texas A&M University Press, 1995, pp. 18-19). However, Norman Malcolm argues (op. cit., p. 179) that there is no definite evidence for this. Tim Judah agrees (The Serbs, London: Yale University Press, 1997, pp. 120-121). See also K. Glazkov, "K 50-letiu raspravy nad Dragoliubom-Drazhej Mikhailovichem" (To the 50th Anniversary of the Execution of Draza-Dragoliuboj Mikhailovich), Pravoslavnaia Rus' (Orthodox Russia), N 17 (1566), 1/14 September, 1996, p. 5. (V.M.) 93 After being released from Dachau, Bishop Nikolai chose not to return to communist Yugoslavia, but emigrated to the United States. In 1951 he settled in the American Metropolia’s St. Tikhon monastery, eventually becoming rector. He reposed in 1956 in very suspicious circumstances. (V.M.) 94 Things got worse in 1947 when Tito placed a Catholic at the head of the Commission for Religious Confessions (Monk Benjamin, op. cit., part 3, pp. 122-123). (V.M.) 95 70 of his priests died with Metropolitan Joanikije (The Diocesan Council of the Free Serbian Orthodox Diocese of the U.S.A. and Canada, A Time to Choose, Third Lake, Ill.: Monastery of the Most Holy Mother of God, 1981, p. 10). According to Norman Malcolm (Bosnia. A Short History, London: Papermac, 1996, p.193), up to 250,000 people [of all the nations of Yugoslavia] were killed by Tito’s mass shootings, forced death marches and concentration camps in the period 1945-6. (V.M.) 96 Archbishop Averky of Jordanville recounts the same anecdote in Sovremennost’ v svete Slova Bozhia (The Contemporary World in the Light of the Word of God), Sermons and Speeches, vol. I (1951-1960), Jordanville, 1975, St. Petersburg, 1995, p. 255. (V.M.) 97 Moreover, on May 19-20, 1946 a Hierarchical Council of the Serbian Orthodox Church allowed the Church in Czechoslovakia to enter the MP. This decision was confirmed on May 15, 1948 (Monk Benjamin, op. cit., part 3, p. 110). (V.M.) 98 He had been waiting for the return to the country of King Peter. However, in the autumn of 1946 Archbishop Eleutherius (Vorontsov) of the MP persuaded Patriarch Gabriel to change his mind. In a report to the Central Committee on February 14, 1947, G. Karpov remarked that Archbishop Eleutherius ‘at the command of Patriarch Alexis has conducted a series of conversations with Gabriel and persuaded him of the necessity of returning to Yugoslavia and working with the democratic government of Tito, abandoning hopes of the restoration of the monarchy. In December, 1946 the Serbian patriarch declared that he remains faithful to the traditional friendship with Russia and categorically rejects an orientation towards the West. Patriarch Gabriel also expressed the thought of the necessity of the gathering in Moscow of representatives of all the Orthodox Churches. At the Pan-Slavic Congress in Belgrade in December, 1946, Patriarch Gabriel expressed that which we in Moscow have been impatiently waiting for him to say: ‘… he considers that the seniority in the Orthodox world should belong to the Moscow Patriarchate, and the Russian Church should become the Mother for the Slavic churches.’ Developing this thought and noting the anti-Slavic and anti-Soviet ‘undermining’ work of the Vatican, Patriarch Gabriel said: ‘That is why we need to be together with the Russian people and the Russian Church, in order to oppose all the snares and enemy intrigues of the whole of the West headed by the Pope of Rome and his supporters.” (RTsKhIDNI, f. 17, op. 125, d. 407, l. 27; Monk Benjamin, op. cit., vol. 3, p. 114). (V.M.) 99 Akakije, in V. Moss, Letopis Velike Bitke (The Chronicle of a Great Battle), Belgrade, 2007, pp. 339-345. 100 Truman later fired him for disrespect, calling him “a dumb son of a bitch”. 101 “The Japanese archives show that Emperor Hirohito was not the pawn of the militarists but enthusiastically supported and directed them. Hirohito must share some of the responsibility shouldered by [Prime Minister] Tojo for Japan’s war crimes.” (Simon Sebag Montefiore, Titans of History, London: Quercus, 2012, p. 493). 102 Sebestyen, op. cit., pp. 355-356. 103 Stone, The Atlantic and its Enemies, London: Penguin, 2011, p. 96. 104 Gilbert, op. cit., p. 713. 105 Stone, op. cit., pp. 87-90. 106 Gilbert, op. cit., p. 773. 107 Latourette, in Martin Gilbert, Challenge to Civilization. A History of the Twentieth Century 1952-1999, London: HarperCollins, 1999, p. 75. 108 Kissinger, op. cit., pp. 221-222. 110 Roberts, History of the World, Oxford: Helicon, 1992, pp. 789-790. 111 On September 1, 1945, Prime Minister Clement Attlee said: “Quite apart from the advent of the atomic bomb… the British Commonwealth and Empire is not a unit that can be defended by itself. It was the creation of sea power. With the advent of air warfare the conditions which made it possible to defend a string of possessions scattered over five continents by means of a Fleet based on island fortresses have gone” (in M.J. Cohen and John Major, History in Quotations, London: Cassell, 2004, p. 861). 112 Martin Gilbert, A History of the Twentieth Century, vol. 2: 1933-1951, London: HarperCollins, 1998, pp. 792, 793. 113 Saunders, “What Really Happened in Bangladesh”, Foreign Affairs, July/August, 2014, p. 36. 114 Kissinger, op. cit., p. 201. Similarly, many revolutionary leaders learned their trade at the Sorbonne in Paris. 115 Kissinger, op. cit., pp. 202-203. 116 Revel, op. cit., p. 197. 117 The French and the Dutch clung onto their colonies with greater passion than the British and consequently had to fight costly wars against nationalist native opposition before finally surrendering – the Dutch in Indonesia (by the end of 1949) and the French in Vietnam (by 1954) and later in Algeria (1962). (V.M.) 118 Revel, op. cit., pp. 56-58. 119 http://en.wikipedia.org/wiki/Perpetual_Peace:_A_Philosophical_Sketch. 120 Plokhy, Yalta: The Price of Peace, London: Penguin, 2010, pp. 118-119. 121 Gilbert, op. cit., pp. 682-683. 122 Gilbert, op. cit., p. 686. 123 Gilbert, op. cit., p. 694. 124 Judt, “Is the UN Doomed?”, in When the Facts Change, London: Vintage, 2015, pp. 257-258. 125 Pinto-Duschinsky, “The Highjacking of the Human Rights Debate”, Standpoint, May, 2012, p. 36. “Central to the Pure Theory of Law is the notion of a 'basic norm (Grundnorm)' - a hypothetical norm, presupposed by the jurist, from which in a hierarchy all 'lower' norms in a legal system, beginning with constitutional law, are understood to derive their authority or 'bindingness'. In this way, Kelsen contends, the bindingness of legal norms, their specifically 'legal' character, can be understood without tracing it ultimately to some suprahuman source such as God, personified Nature or a personified State or Nation” (http://en.wikipedia.org/wiki/Hans_Kelsen). 126 Pinto-Duschinsky, op. cit., pp. 36-37. 127 Pinto-Duschinsky, op. cit., p. 37. 128 Gray, False Dawn: The Delusions of Global Capitalism, London: Granta Books, 1999, pp. 108-109. 129 Fr. George Macris, The Orthodox Church and the Ecumenical Movement, Seattle: St. Nectarios Press, 1986, pp. 12-14. 130 “The Moscow Patriarchate and the First Assembly of the World Council of Churches”, The Ecumenical Review, 12, Winter, 1949, pp. 188-189; Monk Benjamin, op. cit., vol. 3, pp. 133-134. 131 Archive of the Hierarchical Synod, delo 5-48; Monk Benjamin, op. cit., vol. 3, p. 133. This remark was made by the Synod of Bishops on February 21, 1948 in response to a request from Professor M.V. Zyzykin that they participate in the Amsterdam Congress (Andrew Psarev, “The Development of Russian Orthodox Church Outside of Russia’s Attitude Toward Other Local Orthodox Churches”, http://www.sobor2006.com/printerfriendly2.php?id=119_0_3_0, p. 6). 132 Quoted in Ludmilla Perepiolkina, Ecumenism – A Path to Perdition, St. Petersburg, 1999, p. 13. Cf. Archimandrite Kiprian (Kern) in 1947: "The state of ‘ecumenical’ meetings today is deplorable, noisy gatherings of all manner of activists lacking in theological authority, who meet without any common language of tradition or criteria, or any single plan or program. Attendees are people who are totally diverse in every way, placed on the same level—a Greek metropolitan, a liberalizing professor with a priestly title or simply a layman, an amateur church publicist lacking any claim to theological training, young students from Anglican colleges, young girls from nameless and mysterious world organizations, and official reviewers from the Intelligence Service. And all of them traveling at someone’s expense in sleeping cars and airplanes, staying in the best hotels, and announced by posters, brochures, speeches, meetings, etc. These meetings conclude with resolutions of some sort, premature recognitions of hierarchy and ordinations on the part of the Romanian Church or a liberalizing theologian from the Balkans—and all this in an atmosphere of international tension, a desire to guarantee one’s own boundaries and hastily acquired territories, a lust for oil and markets, and so on and so on." 133 Soldatov, "Pravoslavie i Ekumenizm" (Orthodoxy and Ecumenism), Mirianin (Layman), July-August, 1992, p. 8. 134 A Time to Choose, Libertyville, Ind.: Free Serbian Orthodox Diocese, 1981, p. 53. 135 A Time to Choose, op. cit., p. 53. 136 Alfred M. Lilienthal, The Zionist Connection, New York: Dodd, Mead & co., 1987, p. 57. 137 Gilbert, op. cit., pp. 788-789. 138 Lilienthal, op. cit., p. 65. 140 Johnson, op. cit., p. 522. 141 J.M. Roberts, History of the World, Oxford: Helicon, 1992, p. 791. 142 Lilienthal, op. cit., p. 97. 143 Roberts, op. cit., p. 793. 144 Lilienthal, op. cit. 145 Mansfield, A History of the Middle East, London: Penguin, 2003, pp. 237-238. 146 Johnson, op. cit., p. 455. 147 Sand, The Invention of the Jewish People, London: Verso, 2010, pp. 283-284, 286-287, 288. 148 Sand, op. cit., pp. 289-90. |