An essay in universal history
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426 Joseph Legrande, “Re: [paradosis] July 2001 Sobor”, orthodox-tradition@yahoogroups.com, September 16, 2002. 427 “The arrangements were made by Bp. Paisius of Astoria acting as Auxentius’ representative… The decision is signed by Abp. Auxentius, Metr. Paisius of North and South America and Metr. Euthymius of Thessalonica” (George Lardas, “The Old Calendar Movement in the Greek Church”, Holy Trinity Monastery, Jurdanville, 1983 (unpublished thesis), p. 22). 428 Bishop Artemije, Statement to the Thessalonica Theological Conference, September, 2004. 430 Pravoslavnaia Rus' (Orthodox Russia), № 21 (1522), November 1/14, 1994, pp. 8, 9. 431 Archimandrite Porphyrius of Sofia, personal communication, February, 1981. This was confirmed by the HOCNA (now TGOC) Bishop Sergius of California, who writes: “In 1971 Metropolitan Nikodem of Leningrad visited Alaska in order to venerate the relics of St. Herman. In an effort to distance itself from the MP, the then-new OCA had not invited the MP hierarchs to participate in the August, 1970 canonization of that Saint. Metropolitan Nikodem (and his OCA guide, Father Kyril Fotiev) spent 5 days in Sitka en route to Kodiak and I was the local host. During several long conversations, Metropolitan Nikodem mentioned that he was intent on adopting the civil calendar for the MP, and as a test case, had brought about Bulgaria’s switch from the patristic to the civil calendar.” 432 Zhurnal Moskovskoj Patriarkhii (Journal of the Moscow Patriarchate), 1967, № 8, p. 1; Monk Benjamin, op. cit., part 5, p. 36. 433 Pravoslavnaia Rus’, № 16 (1829), August 15/28, 2007, pp. 14-15. 434 Hieromonk Cassian, A Scientific Examination of the Orthodox Church Calendar, eds. Archbishop Chrysostomos and Hieromonk Gregory (Etna, CA: Center for Traditionalist Orthodox Studies, 1998), Ch. 9. 435 Eastern Churches Review, vol. I, № 3, Spring, 1967, p. 291. 436 Eastern Churches Review, vol. I, № 4, Winter, 1967-68, p. 419. 437 Eastern Churches Review, vol. I, № 4, Winter, 1967-68, p. 425. 438 As St. Anatolius the Younger of Optina (+1922) said: “My child, if you see some people of another faith quarrelling with an Orthodox and wanting by flattery to tear him away from the Orthodox Church, help the Orthodox. In this way you will deliver a sheep from the jaws of a lion. But if you are silent and leave him without help, this is the same as if you took a redeemed soul from Christ and sold him to Satan.” “If somebody tells you: ‘Both your and our faith is from God,’ you, child, reply as follows: ‘Corrupter of the faith! Or do you consider God also to be of two faiths! Haven’t you heard what Scripture says: “There is one God, one Faith, one Baptism” (Ephesians 4.5).’… Amen.” 439 Archimandrite John Lewis of Holy Theotokos Monastery, North Fort Myers, Florida related to the present author how he had once visited Patriarch Athenagoras in August, 1967, when he was a subdeacon in the Ruthenian Byzantine Catholic Church but was seeking to convert to Holy Orthodoxy. Athenagoras discouraged him, saying that he had to stay in the Uniate church and act as a "bridge" between Catholics and Orthodox! 440 Sakkas, The Calendar Question, Jordanville, N.Y.: Holy Trinity Monastery, 1972, pp. 43-44. 441 Fr. George Macris, The Orthodox Church and the Ecumenical Movement, Seattle: St. Nectarios Press, 1986, pp. 101-105. 442 Vitaly, "Ekumenizm" (Ecumenism), Pravoslavnij Vestnik (Orthodox Herald), June, 1969, pp. 14-30; Moskva (Moscow), 1991, № 9, p. 149. 443 Zhurnal Moskovskoj Patriarkhii (Journal of the Moscow Patriarchate), 1970, № 1, p. 5. 444 Monk Benjamin, op. cit., part 5, p. 40. 445 Averky, Contemporary Life in the Light of the Word of God: Sermons and Speeches (1969-1973), volume III, Jordanville, p. 216. 446 http://catacomb.org.ua/modules.php?name=Pages&go=print_page&pid=1775. 447 Maslova, “Russkaia Pravoslavnaia Tserkov’ i KGB (1960-1980-e gody)” (The Russian Orthodox Church and the KGB (1960s-1980s), in http://elmager.livejournal.com/217784.html. 448 Monk Benjamin, op. cit., part 5, p. 43. 449 K.E. Skurat; Monk Benjamin, op. cit., part 5, p. 44. 450 Fr. Seraphim, in Hieromonk Damascene, op. cit., pp. 400-401. 451 The Orthodox Church, May, 1969; Eastern Churches Review, Autumn, 1969, pp. 425-26. “It is natural to surmise,” writes Andrew Psarev, “that this epistle, to a certain degree, appeared as a result of the private meetings held at the time between Metropolitans Philaret and Irinei, first hierarch of the North American Metropolia” (op. cit., p. 7) 452 Former KGB Lieutenant-Colonel Constantine Preobrazhensky writes: “They say that the first Communist within the church was Patriarch Pimen. He was a Senior Officer of the Red Army, and joined the Communist Party at the front. There could not have been any officers who believed in God, nor officers who were not Communist Party members. More than that, they were all forced to fight religion. That means that the future patriarch of the MP renounced his faith” (“Putin’s Espionage Church”, http://portal-credo.ru/site/print.php?act=english&id=281). In the same article Preobrazhensky points out not only that all MP bishops were KGB agents, but also that they engaged in espionage. Thus in 1969 Metropolitan Irenaeus of Vienna and Austria recruited the American military intelligence officer George Trofimov, who served a sentence in the United States. 453 Zhurnal Moskovskoj Patriarkhii (Journal of the Moscow Patriarchate), 1971, № 7, p. 31, № 8, pp. 23-24; Monk Benjamin, op. cit., part 5, pp. 47-49. 454 Monk Benjamin, op. cit., part 5, p. 47. 455 Monk Benjamin, op. cit., part 5, p. 49. 456 Monk Benjamin, op. cit., part 5, pp. 49-50. 457 Tserkovnaia Zhizn’ (Church Life), July-December, 1971, pp. 52-54; Monk Benjamin, op. cit., part 5, pp. 52-53. 458 Psarev, op. cit., pp. 7-8. 459 In 1964, after the death of Archbishop Acacius (the elder), Bishops Gerontius and Acacius (the younger) elected Auxentius as archbishop – but without the agreement of Bishop Chrysostom (Naslimes), whose fears about the fitness of Auxentius were soon to prove tragically justified… Bishop Acacius the Younger also came bitterly to regret his putting forward the name of the relatively unknown Auxentius (Bishop Photius of Marathon, personal communication, July 11/24, 2005). 461 Metropolitans Callistus and Epiphanius had already visited the ROCOR in America in 1969, as guests of Holy Transfiguration Monastery, Boston. 462 Letter of February 20, 1976 from the Matthewite Synod to the Russian Synod, Kyrix Gnision Orthodoxon (Herald of the True Orthodox Christians), February, 1976, pp. 5-12. 463 Letter of Pascha, 1979 from Metropolitan Epiphanius to Metropolitan Philaret (in French). 464 Vozdvizhenie (Exaltation), 1999, № 8 (28), pp. 10-15; The Struggle against Ecumenism, pp. 95, 97. 465 This is according to Anastasios Hudson, Metropolitan Petros of Astoria, USA, 2014, p. 22. 466 Full text in The Struggle against Ecumenism, pp. 99-100. A footnote to the encyclical declared: “The present encyclical was ready to be issued on April 4, 1973. It has been postponed until now awaiting his Eminence, Bishop Peter of Astoria, who, though invited repeatedly to endorse the encyclical, refused to do so. On this account, in its meeting of June 5, 1974, the Holy Synod struck him from its membership and removed him from the exarchate of the True Orthodox Christians of America.” (p. 100). According to Lardas (op. cit., p. 21), Bishop Peter refused to sign the encyclical “on advice from the Synod of the ROCA”. 467 Kirix Gnision Orthodoxon (Herald of the True Orthodox Christians), March, 1984, pp. 102-103, Epistle № 1897 of March 1; The Struggle against Ecumenism, pp. 87-100. 468 See also its Epistle of February, 2008 (http://www.orthodoxchristianity. net/cheirothesia_of_1971.html). 469 “A Rejoinder to a Challenge of the Legitimacy of the Orthodox Monastic Brotherhood of the Holy Monastery of Esphigmenou”, orthodox-synod@yahoogroups.com , January 29, 2003. 470 Episkepsis, № 59, July 25, 1972, p. 6; Eastern Churches Review, vol. IV, № 2, Autumn, 1972, p. 175. 471 The Zealot Monks of Mount Athos, Phoni ex Agiou Orous (Voice from the Holy Mountain), 1988, p. 73; Ekklesiastiki Alitheia (Ecclesiastical Truth), № 70, 1972. 472 Eastern Churches Review, vol. IV, № 1, Spring, 1973, pp. 72-73. 473 Eastern Churches Review, vol. IV, № 1, Spring, 1974, pp. 109-110. 474 “Soviet Psychiatric Torture”, https://www.youtube.com/watch?v=mJ8rYeQrSak&list=PLjJEXmzbyxxXqtIw8KV2XHGsDyfCEjzXy&index=2. 475 Talantov, in “Tserkov’ Katakombnaia na zemle Rossijskoj (III)” (The Catacomb Church in the Russian Land (III), Pravoslavnaia Zhizn’ (Orthodox Life), № 12 (635), December, 2002, pp. 10-11. 477 Ellis, op. cit., p. 305. However, Solzhenitsyn himself neither belonged to the Catacomb Church nor even believed in Her existence. 478 See Roman Redlikh, "Rossia, Evropa i Real'nij Sotsializm" (Russia, Europe and Real Socialism), Grani (Edges), 1986, pp. 265-289; Alexander Yanov, The Russian Challenge, Oxford: Blackwells, 1987, chs. 2-4; Victor Aksiuchits, "Zapadniki i Pochvenniki Segodnia" (Westernisers and Traditionalists Today), Vestnik Khristianskogo Informatsionnogo Tsentra (Herald of the Christian Information Centre), № 30, September 22, 1989. 479 Gilbert, op. cit., pp. 715-716. 480 Revel, op. cit., p. 144. 481 Roberts, History of the World, Oxford: Helicon, 1992, p. 845. 482 Martin Gilbert, Challenge to Civilization. A History of the 20th Century 1952-1999, London: HarperCollins, 1999, p. 308. 483 Gilbert, op. cit., p. 398. 484 Khruschev, in Hobsbawm, op. cit., p. 244, footnote. 485 Gilbert, op. cit., pp. 453-454. 486 Gilbert, op. cit., p. 488. 487 Chang, op. cit., p. 148. 488 Stone, op. cit., p. 236. 489 Kissinger, World Order, London: Penguin, 2015, pp. 304-305. 491 Chang and Halliday, op. cit., pp. 605-606. 492 Chang and Halliday, op. cit., pp. 606-607. 493 Chang and Halliday, op. cit., pp. 607-609. 494 Chang and Halliday, op. cit., pp. 610, 613. Yüklə 1,41 Mb. Dostları ilə paylaş:
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