An essay in universal history
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| 150 So great have been the worldly successes of the Jews that many Evangelical Protestants have been tempted to ascribe them, not to God’s promise to Ishmael, but to his promise to Isaac. Reversing the interpretation of the Apostle Paul, they have made of the carnal Israel “the chosen people”, “the blessed seed” - and this in spite of the fact that this “chosen people” has been the foremost enemy of those who believe in Christ for the last two thousand years! By elevating the carnal Israel into the spiritual Israel, the Protestants fill up a major spiritual and emotional gap in their world-view; for, having rejected both the concept of the Church, and the reality of it in Orthodoxy, they have to find a substitute for it somewhere else. And so we have the paradoxical sight of the State of Israel, one of the main persecutors of Christianity in the contemporary world, which forbids conversions of Jews to Christianity and has driven out the majority of the Orthodox Christian population, being ardently supported by the Evangelical Protestants of the Anglo-Saxon countries. There have even been several attempts by Evangelicals to blow up the mosque of the Dome of the Rock, in order to make it possible for the Jews to build their Temple again – the Temple of the Antichrist! 151 “How to understand the Jews as being a chosen people”, Orthodox Life, vol. 41, no. 4, July-August, 1991, pp. 38-41. 152 Dieckhoff, The Invention of a Nation, London: Hurst and Company, 2003, pp. 16-19. 153 Kissinger, World Order, London: Penguin, 2015, p. 288. 154 Stone, The Atlantic and its Enemies, `London: Penguin, 2011, p. 95. 155 Christopher Andrew and Vasily Mitrokhin, The Mitrokhin Archive. The KGB in Europe and the West, London: Allen Lane, The Penguin Press, 1999, p. 203. 156 Kissinger, op. cit., p. 289. 157 Gilbert, op. cit., pp. 865-866. This blunder was Stalin’s fault. As Robert Service writes, he had “repudiated the advice of his Ministry of External Affairs to drop the boycott so as to prevent the Americans and their allies from landing with the legitimacy conferred by the sanction of the United Nations” (Stalin, London: Pan, 2004, p. 554). 158 As Winston Groom writes, “Truman relieved MacArthur for insubordination when he refused to follow Truman’s doctrine seeking a limited [i.e. non-nuclear] war” (“The Making of MacArthur”, National Geographic History, January-February, 2016, p. 86). 159 Simon Sebag Montefiore, Stalin. The Court of the Red Tsar, London: Phoenix, 2004, p. 623. 160 Reynolds,”Nuclear fall-out”, BBC History Magazine, July, 2016, p. 43. 161 Bishop Andrew, Matthaios (Matthew), Athens, 1963, p. 82. 162 Metropolitan Calliopius, Nobles et Saints Combats des Vrais Chrétiens Orthodoxes de Grèce (Noble and Holy Struggles of the True Orthodox Christians of Greece), vol. I, Lavardac, p. 144. 164 Hieromonk Amphilochius, Gnosesthe tin Alitheian (Know the Truth), Athens, 1984, p. 21. 165 Bishop Kallistos (Ware) of Diokleia, letter to the author, February 5, 1991. 166 Cited by Bishop Arsenius (Zhadanovsky), Vospominania (Reminiscences), Moscow: St. Tikhon's Theological Institute, 1995, p. 210. 167 Quoted in Michael Podgornov, “Otpal li Arkhiepiskop Andrej (Ukhtomskij) v staroobriadcheskij raskol?” (Did Archbishop Andrew (Ukhtomsky) Fall Away into the Old Ritualist Schism?), Russkoe Pravoslavie (Russian Orthodoxy), N 2 (11), 1998, p. 20, footnote 16. 168 Pomazansky, Orthodox Dogmatic Theology, Platina: St. Herman of Alaska Brotherhood, 1997, p. 235. 169 Peter Botsis, Gerontas Ieronymos o Isykhastis tis Aiginas (Elder Jerome the Hesychast of Aegina), Athens, 1991. 170 According to other sources, he was in hospital. “Spyridon Vlachos forbade his ecclesiastic burial and, deeming himself a worthy successor of Caiaphas, he ordered that the body of the deceased be guarded by gendarmes at the Clinic of Saint Helen in the Athenian suburb of Sepolia (where he was transferred from jail while breathing his last) in order to prevent the reading of a burial service by a Genuine Orthodox priest. God, however, arranged otherwise. During the same period, the Archimandrite Chrysostomos Kioussis [the future archbishop] was secretly in hiding to avoid capture and stripping by the police, and celebrated the Divine Liturgy in country chapels and in the houses of faithful Christians that had been transformed into catacombs, moving about only at night with great caution. In March of 1951, in one of those catacombs, he celebrated the Vigil of the Annunciation of the Theotokos along with the ever-memorable Archmandrite Petros Astyfides (later, Bishop of Astoria), deeply grieved by the news of the passing of the ever-memorable Bishop Germanos. A white cloth with paper icons pinned to it separated the Holy Altar from the rest of the room. Two tables assumed the role of the Altar and the Table of Oblation. They celebrated the liturgy in this manner when suddenly at two o’clock in the morning there was a knocking on the door! Fortunately, it was not the police but rather members of N.E.O.S., the youth organization of the Genuine Orthodox Church, who were seeking a priest to secretly conduct a burial service, having convinced the gendarme guarding the body of Bishop Germanos to “look the other way.” While Fr. Petros continued the Vigil, Fr. Chrysostomos went to read the funeral of the reposed hierarch. As the funeral approached its end the gendarme, who was following the service piously, warned that the time had come for him to be relieved. As Fr. Chrysostomos and his entourage were heading for their car, the oncoming gendarmes spotted him. A chase ensued. However, Pericles, the priest’s experienced driver, drove through the maze of Athenian streets and managed to escape, thus keeping Fr. Chrysostomos from being captured and stripped. The new calendarists placed guards over the dying confessor to see that no Old Calendarist priest was able to chant the funeral service over him. However, with the aid of a sympathetic guard, Hieromonk Chrysostom (Kiousis), later archbishop of the True Orthodox Church of Greece, was able to do just that. When a new shift of guards arrived, Fr. Chrysostom was forced to flee, and a car chase ensued through the streets of Athens” (http://www.ekklisiastikos.co; http://www.ecclesiagoc.gr/pegeng/h005/pegint.dll?faq0011.peg|14). 171 During this period of exile, Metropolitan Chrysostom’s former deacon, now Patriarch Athenagoras, proposed that he return to the new calendarists and be “reinstated”. The metropolitan refused (Agios Kyprianos (St. Cyprian), N 298, September-October, 2000, pp. 350-351, 354. (V.M.) 172 Archimandrite (now Archbishop) Chrysostomos, Hieromonk (now Bishop) Ambrose and others, The Old Calendar Orthodox Church of Greece, Etna, Ca.: Center for Traditionalist Studies, 1986, pp. 15-18. The new calendarists did not allow any True Orthodox priests to bury Bishop Germanus. 173 Metropolitan Calliopius, Saint Joseph de Desphina (St. Joseph of Desphina), Lavardac: Orthodox Monastery of St. Michael, 1988, p. 70, footnote 17. 174 Monk Benjamin (Gomareteli), “Letopis’ tserkovnykh sobytij Pravoslavnoj Tserkvi nachinaia s 1917 goda” (Chronicle of Church Events, beginning from 1917), www.zlatoust.ws/letopis.htm, vol. 4, p. 9. 175 Ethnikos Kirikas (National Herald), March 9, 1951; Monk Benjamin, op. cit., vol. 4, p. 10. 176 Ethnikos Kirikas (National Herald), March 9, 1951; Monk Benjamin, op. cit., vol. 4, pp. 10-11. 177 Hieromonk Amphilochius, Gnosesthe Aletheian (Know the Truth), Athens, 1984, pp. 33-36; Monk Benjamin, op. cit., vol. 4, pp. 17-19. 178 Monk Benjamin, op. cit., vol. 4, pp. 19-20. 179 Lardas, “The Old Calendar Movement in the Greek Church”, Holy Trinity Monastery, Jurdanville, 1983 (unpublished thesis), p. 16. In the opinion of Joachim Wertz (personal communication), it is very unlikely that Bishop Nikolai actually offered his help in this matter. (V.M.) 180 Holy Transfiguration Monastery, The Struggle against Ecumenism, pp. 73-74. 181 Archimandrite Chrysostomos, Hieromonk Ambrose, op. cit., pp. 19-20. According to Holy Transfiguration Monastery, the grave was opened in 1958, when the remains were found to be fragrant. “In fact, the fragrance was so strong that lay workers came to ask what the source was of this sweet aroma that had filled the entire surrounding area” (op. cit., p. 74). In 2016 Metropolitan Chrysostomos was canonized by the True Orthodox Church of Greece. His relics continue to be fragrant… 182 Karamitsos, O Synkhronos Omologitis tis Orthodoxias (The Contemporary Confessor of Orthodoxy), Athens, 1990, pp. 73-74. 183 "Peri sykophantias" (On Slander), Agios Agathangelos o Esphigmenites (St. Agathangelos of Esphigmenou), July-August, 1982, pp. 12-15. 184 However, the leading innovator, Archbishop Cyril, had a vision of angels on his deathbed which convinced him that he had committed a fatal error (Abbot Chrysostom of Galactotrophousa monastery, Cyprus, personal communication, January, 1981). 185 "Historie de l'Eglise des Vrais Chrétiens Orthodoxes de Chypre" (A History of the Church of the True Orthodox Christians of Cyprus), Foi Transmise et Sainte Tradition (Transmitted Faith and Holy Tradition), Lavardac, N 21/23, numéro special. 186 Monk Paul, "I Panagia eis tin Kypron" (The All-Holy on Cyprus), Agios Agathangelos Esphigmenites (St. Agathangelos of Esphigmenou), N 125, May-June, 1991, p. 26. 187 Abbot Chrysostom, personal communication, January, 1981. 188 On being exhumed, Abbot Chrysostom’s body was found to be partially incorrupt (Fr. Sotirios Hadjimichael, personal communication). 189 Agios Agathangelos Esphigmenites (St. Agathangelos of Esphigmenou), № 138, July-August, 1993). 190 Pravoslavie ili Smert'(Orthodoxy or Death), N 1, 1997, p. 6. 191 Hieromonk Theodoretus, Palaion kai Neon (The Old and the New), Athens, 1991, p. 21. 192 Archbishop Iakovos Koukoujis, “The Contribution of Eastern Orthodoxy to the Ecumenical Movement”, The Orthodox Church in the Ecumenical Movement: Documents and Statements, 1902-1975, Geneva: The World Council of Churches, 1978, p. 216; Monk Benjamin, op. cit., part 4, p. 14. 193 Monk Benjamin, op. cit., vol. 4, p. 19. 194 Fr. George Macris, The Orthodox Church and the Ecumenical Movement, Seattle: St. Nectarios Press, 1986, p. 16. 195 Macris, op. cit., pp. 8-9; Monk Benjamin, op. cit., part 4, p. 15. 196 Macris, op. cit., p. 10. 197 Macris, op. cit., p. 11. 198 The ground for this was being prepared already in 1952, when Pope Pius XII issued an Apostolic Epistle declaring that before the council of Florence in 1439 there had been no break between the Russian Church and the Papacy (Monk Benjamin, op. cit., part 4, p. 15). 199 Information, N 1, 1994 (Vatican); Monk Benjamin, http://www.zlatoust.ws/letopis4.htm, part 4, p. 33. 200 "The Unity of Christian Churches", cited in Macris, op. cit., p. 23. 201 Macris, op. cit., pp. 43-44. 202 Hieromonk Damascene, op. cit., p. 395. 203 Ulrich Duckrow, Conflict over the Ecumenical Movement, Geneva: The World Council of Churches, 1981, pp. 31, 310. 204 Monk Benjamin, op. cit., part 5, p. 13. 205 Andrew Blane, Georges Florovsky, Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1993, pp. 124-125. 207 Zhurnal Moskovskoj Patriarkhii (The Journal of the Moscow Patriarchate), N 1, 1946; quoted in Obnovlentsy i Moskovskaia Patriarkhia: preemstvo ili evoliutisia? (The Renovationists and the Moscow Patriarchate: Succession or Evolution?), Suzdal, 1997, p. 13. 208 Zhurnal Moskovskoj Patriarkhii (The Journal of the Moscow Patriarchate), N 12, 1949. 209 Cited in Potapov, What is False is also Corrupt, p. 223. Texts in Russian in JMP, 1949, N 12, pp. 5-11; Babkin, op. cit., pp. 3-5; Monk Benjamin, op. cit., vol. 3, pp. 144-145. No less odious was the letter of congratulation sent by Catholicos Kallistrat of Georgia to Stalin: “On the day of your seventieth birthday, we, the believers and clergy of the Georgian Catholicosate, send you, our near and dear Joseph Vissarionovich, our ardent and heart-felt congratulations and wishes that your health remain unbroken and that you have a long life for the good of the whole of humanity. In the course of the first seventy years of your life, through unceasing activity and that immortal creation, your Constitution, you have strengthened in the hearts of the workers of the whole world the evangelical behests of brotherhood, unity and freedom, which elicits disagreement in those who consider themselves guides of the blind, light for those in darkness and instructors of the ignorant, and who try to suppress the consciousness that has awakened in men of their lofty human dignity. “Knowing firmly that it is difficult to kick against the pricks, we hope that in the first years of your second seventy years, the opponents of truth and justice will recover their sight and say: you are right, Joseph Vissarionovich most wise, and righteous are your judgements…” (Zhurnal Moskovskoj Patriarkhii (Journal of the Moscow Patriarchate), N 1, 1950. 210 Montefiore, Stalin. The Court of the Red Tsar, London: Phoenix, 2004, pp. 663-664. 211 Stone, op. cit., p. 103. 212 The text of the patriarch’s speech at Stalin’s funeral on March 9 can be found here: http://leontjev-danila.livejournal.com/10723.html. 213 Quoted in Christopher Andrew and Vasili Mitrokhin, The Mitrokhin Archive, London: Allen Lane the Penguin Press, 1999, p. 635. 214 According to Bishop Ambrose von Sievers (admittedly, a dubious source), it was anathematized by a Council in Chirchik, near Tashkent, in the autumn of 1948. It also anathematized the patriarchate’s 1948 council, and declared the canonical leader of the Russian Church to be Metropolitan Anastasy, first-hierarch of the Russian Church Abroad. This Council, which confirmed the decisions of the supposed “Nomadic Council” of 1928, was attended by thirteen bishops or their representatives, and was organized by Fr. Peter Pervushin, who had also played a major role in the 1928 Council (“Katakombnaia Tserkov’: Tainij Sobor 1948g.”, Russkoe Pravoslavie, N 5 (9), 1997, pp. 12-27). In response to the increase in the infiltration of spies and provocateurs into the ranks of the True Church, the Chirchik Council passed the following canon: “We used to accept sergianist ‘priests’ and on the basis of the 19th canon of the Council of Nicaea we even ordained some of them with the true ordination. But now we see that they all turned out to be agents of the antichristian power or traitors who destroyed a multitude of Christians. From now on we forbid this; whoever dares to violate our decision – let him be anathema.” (ibid., pp. 17-18). This decision was confirmed by a larger Catacomb Council at the Nikolsky Council in Bashkiria in 1961 (Bishop Ambrose (von Sievers), “Katakombnaia Tserkov’: Tainie Sobory 1961-81gg.”, Russkoe Pravoslavie, 1998, N 1 (10), pp. 25-26). 215 I.M Andreyev, Is the Grace of God present in the Soviet Church? Wildwood, Alberta: Monastery Press, 2000, pp. 32-33 (with some changes in the translation). 217 Halvorson, Evolution. The World’s Fourth Great Religion, Colorado Springs: Dawon Media, 2011, pp. 19, 105. 218 Judt, “Downhill all the Way”, in When the Facts Change. Essays 1995-2010, London: Vintage, 2015, p. 22. As Fr. Seraphim Rose wrote: “The Nihilism of Hitler was too pure, too unbalanced, to have more than a negative, preliminary role to play in the whole Nihilist program. Its role, like the role of the purely negative first phase of Bolshevism, is now finished, and the next stage belongs to a power possessing a more complete view of the whole Revolution, the Soviet power upon which Hitler bestowed, in effect, his inheritance in the words, ‘the future belongs solely to the stronger Eastern nation.’…”( Nihilism, Platina, Ca.: St. Herman of Alaska Brotherhood, 2001, p. 77) 219 Tom Utley, “Human Rights for Robots?”, Daily Mail, June 24, 2016, p. 16. 220 “Huxley to Orwell: My Hellish Vision of the Future is Better Than Yours (1949)”, in Literature, Philosophy, Politics, March 17, 2015 221 Rose, op. cit., p. 88. 222 Stone, The Atlantic and its Enemies, London: Penguin, 2011, p. 309. 223 Hitchens, “A Church That Was”, First Things, May, 2016, pp. 31-33. 224 Hitchens, op. cit. 225 Von Maren, “Alfred Kinsey was a pervert and a sex criminal”, Life Site, August 25, 2014, https://www.lifesitenews.com/news/alfred-kinsey-was-a-pervert-and-a-sex-criminal. 226 Watson, “D-Day for God?”, BBC History Magazine, February, 2014, p. 46. 227 Miller, “Why the gay marriage debate was over in 1950, June 29, 2015, https://blogs.ancientfaith.com/joeljmiller/why-the-gay-marriage-debate-was-over-in-1950/ 228 https://en.wikipedia.org/wiki/Scientology. For Scientology’s links with the CIA, see Alexander Dvorkin’s “Scientology and the CIA”, Espionage History Archive, February 27, 2016. 229 Judt, op. cit., p. 368. 230 Stone, op. cit., pp. 175. 231 Stone, op. cit., p. 174-175. 232 Prentis, “Contraception gave us divorce and gay ‘marriage’ and will destroy us: here’s how”, LifeSiteNews, March 4, 2015, https://www.lifesitenews.com/opinion/contraception-gave-us-divorce-and-gay-marriage-and-will-destroy-us-heres-how 233 Osborne, The Daily Mail, November 12, 2016, p. 23. http://www.dailymail.co.uk/debate/article-3929204/PETER-OBORNE-revolution-bring-family-values.html#ixzz4PmpnAU5X 234 Tony Judt, Postwar, London: Pimlico, 2007, pp. 236, 237. 235 Judt, op. cit., pp. 456-457. 236 Judt, op. cit., p. 361, 362-363. 237 Penn, An Essay towards the Present and Future Peace of Europe by the Establishment of an European Parliament, or Estates, in Peter Shröder, “Penn’s Plan for a United Europe”, History Today, October, 2016, p. 32. 238 Reynolds, The Long Shadow. The Great War and the Twentieth Century, London: Simon & Schuster, 2014. 239 McManus, “European dream that belonged to a different era”, The Sunday Telegraph Review, July 3, 2016, p. 19. 240 Picknett and Prince, “Synarchy: The Hidden Hand behind the European Union”, New Dawn, Special Issue 18, http://www.newdawnmagazine.com/articles/synarchy-the-hidden-hand-behind-the-european-union. 241 Ambrose Evans-Pritchard, “The European Union always was a CIA Project, as Brexiteers Discover”, The Daily Telegraph, business section, http://www.telegraph.co.uk/business/2016/04/27/the-european-union-always-was-a-cia-project-as-brexiteers-discover/ Yüklə 1,41 Mb. Dostları ilə paylaş:
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