Fr. Igor Responds to Bp. Gabriel

Fr. Igor (Chitikov, ROCOR-PSCA) Responds to Bp. Gabriel (Chemadakov, ROCOR-MP)

November 24, 2008
Dear in the Lord Bishop Gabriel!

I received your “accusatory” letter. I thought long and hard, what to write back. Finally, I put pen to paper and followed your example.

I’ll begin by reminding you how, in April of 1992, the Most Reverend Mark, Archbishop of Berlin and Germany, accepted me into the ranks of the clergy of the England diocese of the Church Abroad without a so-called “release.” At that time, he demonstrably explained to me that I was leaving a SCHISM and joining the TRUE CHURCH.

Along with that, I was required to repent that I was part of the “sergianist schism.” Fifteen years went by and it turns out that what we called a schism is now called the true church. Our bishops suddenly understood something or another which they did not understand in 1992. While those distinguished diaspora priests, who cried out louder than everyone else about the disgraceful actions of the Moscow Patriarchate, and wrote books, and made accusations in the pages of newspapers and magazines, and spoke on the radio, and staged demonstrations in the 1970’s against the autocephaly of the Orthodox Church of America, now convince their flock of just the opposite. That the Moscow Patriarchate is not a schism, but our Mother Church, and that the diaspora never considered it to be in schism. Forgive me, dear Bishop, I did not know that the term “sergianism” was thought up in the MP and not in ROCA. Is it possible that for over 50 years, in our seminary in Jordanville, no one ever heard of the “sergianist schism,” though the so-called “karlovtsy schism” was well known to all in the MP? Your parents and teachers were a part of this schism. You were born, baptized, tonsured and ordained in this SCHISM.

In my opinion, the Moscow Patriarchate made a heroic act in accepting the “karlovtsy schismatics” WITHOUT THEIR REPENTING. It knowingly committed a violation of the Canons, and not those, which you use against me. (Those dutiful citations which the bishops always use, though they did not prevent them from remaining in schism.) The MP trampled the basic principle of territorial sovereignty of the local churches, and also violated the Tomos of 1970 it had with the American church. This was all done for the sake of love and unity within the One Orthodox Family.

I do not judge you or Metropolitan Hilarion. Who am I? A simple Russian priest. I do not have the right to denounce or judge all of you bishops. You certainly have your reasons for which you deserted the Church Abroad. Apparently, you think you are right. My relationship to both of you has not changed because of it. I continue to love both of you and continue to consider you my friend.

But you made your choice. Why do not you let others make their choice? Even if they are wrong from your point of view. But it is their choice. The choice of our brothers is not to be under the omofor of the Moscow Patriarchate. What are we going to do, punish them all, so that it “does not happen again”? Where did our bishops get the idea that they are always right? They thought they were right while in the “karlovtsy schism,” and now they are right while in the “sergianist schism.” Or perhaps a bishop’s ordination imparts wisdom? Though, as we know, “even in the emptiest of heads, love often begets extreme fabrications.” (Cosima Prutkov)

You never considered why out of all the priests of our diocese who did not want to leave ROCA for the MP, I was the only one who was censured. Why, right after I received your letter, did I receive the grave order from Metropolitan Hilarion announcing the dismissal of the parish council, and making claims on our parish property, parish accounts, etc.? Is it possible that Metropolitan Hilarion is interested only in our property? He is after all one of God’s Bishops, and not a synodal clerk. Why “engage in this farce” of censure and “threaten” the priest?

Is it possible that you still do not understand that there is no place for me in your new system? And that is not because the Metropolitan wants it that way. It is because his “lackeys” (excuse me for calling them that) want it that way. They are the true administrators of ROCOR(MP) and receive their orders from their real bosses in the Moscow Patriarchate. I watched this farce for a whole year. Forgive me, dear Bishop, I cannot do it any more. You can continue putting up with it alone. Maybe with time, you will understand me and forgive me. I do not believe it is possible to have a serious conversation with your superiors. They have already made up their minds about me.

I deeply appreciate your letter.
Yours,
Fr. Igor

To read Bp. Gabriel's letter which prompted this response click here.

UPDATE: VERY STRANGE - SEE JANUARY 22, 2009 OF THIS BLOG

Contemporary Sergianism

Fr. Nikita Grigoriev on Sergianism

Report to the 5th All Diaspora Council of the ROCA 17/4 November 2008

Dear Readers, this should be required reading for all in the school of Orthodox life.

In the name of the Father and the Son and the Holy Spirit.

I was assigned the task of amassing materials on Sergianism in order to present a report to the Sobor in November of this year. Some of us have a cynical attitude toward this issue and consider this issue to be overly complex to warrant examination; furthermore given that the Church Abroad did not come to a final determination on this matter over the course of eighty years, given the brevity of the Sobor it would be impossible to resolve it now. Therefore it should not even be raised.

But for many of us this seems erroneous. Sergianism split the Russian Church, and this schism, to the great tragedy of Russia, persists to this very day. Sergianism is not merely a false teaching concerning the relations between the Church and the civil regime. In fact it is multi-tiered. Contemporary Sergianism in general is an entire system of false notions regarding the Church implying that it is a corporeal and earthly political organization on which an earthly, political and not spiritual church is based.

Sergianism basically began with a false understanding of the relation of the Church to persecution. Thank God, at this time the fierce persecution against the Church has temporarily ceased, but from prophesies we know that more persecution is to come, and that it will be even more ferocious than under the Bolsheviks. If those days are not cut short by God, no one shall be saved. 

Therefore it is imperative while we have this precious opportunity, to confirm in a conciliar manner, what is acceptable according to the teaching of the Church, during times of persecution and condemn those things which are impermissible and unacceptable for the Church and that alienate the individual from Her. 

It is imperative that this be done not to save the Church from annihilation, but to save the souls of its members from perdition, for this is the sole responsibility of the Church; secondly it must be done so that by having clearly exposed the falsehood of Sergianism, we may help those who remain in it to reject it. This is the only means by which one may help in abolishing the Sergianist schism in the Russian Church, which greatly impedes the spiritual rebirth and re-establishment of a Russian Orthodox state.

After the revolution in Russia a brutal persecution against the Church was launched. This persecution was unprecedented in the history of the Church not only in scale and intensity, but mainly because the theomachistic state set its goal as the complete and unconditional annihilation of the Church, and not only the Church, but in general all faith in God. This objective was pursued relentlessly without regard for even any accords reached with the Church. This is clearly evident in Lenin’s wording of his letter to “Members of the Politburo - strictly confidential”, March 19, 1922. “The confiscation of valuables, particularly from the wealthiest lavra’s, monasteries and churches, must be conducted with ruthless resoluteness, unconditionally without hesitation for any reason and within the shortest time possible. The larger the number of reactionary bourgeoisie and reactionary clergy we manage to execute in this operation, the better.” (Kremlin Archives in two books: Book 1 - The Politburo and the Church 1992-1925, M. Novosibirsk; “The Siberian Chronograph”, 1997, p.143). [1992 is obviously a typo - jh]

Throughout almost Her entire history, beginning with Christ and His Apostles, the Church was subjected to persecutions. Following the teaching and example of Christ, the Apostles and countless martyrs and confessors, the Church always recognized only two standards of behavior toward the persecutors - either martyrdom or flight from the persecutors.

Christ Himself, starting from the first days of His earthly life, fled from persecution to Egypt. And so, it would not be the only occasion when He fled from persecutors until finally His time had come for death on the Cross. Christ taught us also likewise: “When they persecute you in this city, flee ye into another; for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.“ (Matt. 10:23). And so, martyrdom for Christ is glorious and valorous, but not all Christians are worthy of it.

The second alternative while facing persecution is to flee from the persecutors into the catacombs or to another city, in other words out of the country and this is completely permissible and acceptable for the Church, according to the guidance of Christ Himself.

But Christ never taught that in time of persecution we must join up with the persecutors in order to save our lives or save the Church from annihilation. Such “behavior” (as it was termed by a certain Church Abroad bishop at a sobor in Nayack) was always categorically and firmly condemned by the Church as a denial of Christ. Such “conduct” can be understood and empathized with, but it can not be justified or even extolled as being wise - this is completely impossible.

Such “conduct” absolutely excommunicates the individual from the Church of Christ and such a person may only be received back into the fold of the Church through a specially instituted order of repentance. Even after repenting, such a person is only permitted to commune of the Holy Mysteries only on his death bed. 

The Soviet regime consistently demanded that Patriarch Tikhon not only recognize it but declare complete and unconditional loyalty on behalf of the Church. Having realized the nature of this satanic regime, the Patriarch once stated: “I have come to the conclusion that the limits of loyalty which the soviet regime demands of me, lie beyond the limits of loyalty to Christ.” And therefore the Patriarch signed nothing of the sort. Two hours prior to his blessed repose, Metropolitan Peter brought the Patriarch a declaration composed by Tuchkov for signature. From the neighboring room in the hospital where the patriarch lay, Patriarch Tikhon’s distraught voice was heard repeating, “I cannot do this, I cannot do this”. Shortly thereafter the Patriarch reposed.

Metropolitan Peter assumed the position of locum tenens (lit. “place-holder,” a person who temporarily fulfills the duties of another, ed.) of the Patriarch immediately after the funeral of Patriarch Tikhon, since the other two locum tenens appointed by Patriarch Tikhon, Metropolitans Agafangel and Kyrill, were in exile at the time.

Metropolitan Peter also demonstrated firmness and refused to sign the declaration. Fewer than nine months later, Metropolitan Peter was arrested and twelve years later (after eight years in solitary confinement) he was executed.

Soon after the arrest of Metropolitan Peter, the deputy locum tenens, Metropolitan Sergius assumed office. Shortly afterwards, Metropolitan Kyrill, who was one of the three locum tenens appointed by Patriarch Tikhon himself, returned from exile. When Metropolitan Kyrill requested that Sergius yield to him his lawful position as head of the Russian Church, Metropolitan Sergius refused to do so. In this fashion, Metropolitan Sergius unlawfully retained power. But this was to be only the beginning of Metropolitan Sergius’ lawlessness.

In 1927, a schism occurred within the Russian Church. The cause of this schism was the “Declaration” of Metropolitan Sergius. In essence this was the same Declaration which Patriarch Tikhon and the locum tenens of the Patriarch, Metropolitan Peter had refused to sign, but which Metropolitan Sergius signed in its new and much embellished form.

At this point it must be noted that ten years prior, just after the February Revolution, Metropolitan Sergius spoke favorably in reference to it and expressed his hope that in the near future something similar would occur in the church. One must also not overlook the fact that Metropolitan Sergius had for an extensive period of time been head of the Renovationist Church which was strongly supported by the Soviet regime if only for the purpose of causing a split in the Church. It was only after it became obvious that the people did not follow the renovationists, that Metropolitan Sergius returned to the Orthodox Church through public repentance.

In his “Declaration,” Metropolitan Sergius stepped over precisely those limits of loyalty to Christ of which Patriarch Tikhon had spoken not long before. Met. Sergius declared and announced, on the Church’s behalf, complete and unconditional loyalty to the Soviet theomachistic regime.

In general, the entire “Declaration” is replete with falsehood and connivance. Starting with the appeal, “let us express on the part of all the people our gratitude to the Soviet Government for such attention to the spiritual needs of the Orthodox population”, the declaration continues to call everyone “not in words but by deed to demonstrate themselves to be loyal to the Soviet authority, and yet they may remain zealous adherents (of Orthodoxy)” and later completely identifies the interests of the Church with the interests of the Soviet Union, as the homeland. Near the end, the declaration states “Now, when our patriarchate, in carrying out the will of our reposed Patriarch (a blatant lie), decisively and irreversibly embarks on the path of loyalty, those persons of an indicated mindset will have to either overcome their convictions… or not impede us…”.

Having betrayed the Church, the leadership of which he had usurped, thereby subjecting it to the complete control of the Bolsheviks, Metropolitan Sergius made the Church a tool in the hands of the theomachistic regime, whose goal at the time was the complete extermination of that very Church. At the time, the Soviet regime did not yet realize that a church under the complete control of Soviet rule could be very useful and began to annihilate the Church with even greater force, with the aid of that same Declaration.

Metropolitan Sergius assembled a small group of bishops (including some former renovationists) and created his Synod which adopted and ratified his Declaration. The Soviet regime supported this Synod.

The majority of bishops did not support and did not accept the Declaration of Met. Sergius. Given the circumstances at the time, they had not the ability to convene a Sobor and condemn the Declaration in a conciliar fashion, but each one individually condemned it in personal statements and letters to Met. Sergius. They called the Declaration of Met. Sergius a betrayal of the Church, a denial of Christ, heresy, and a continuation of the renovationist schism which Patriarch Tikhon had anathematized in 1922.

As an example, I will cite only one excerpt from a letter by Bishop Viktor Ostrovidov of Izhesk, which reflects the typical opinion of many others to the “appeal” of Met. Sergius, ie. his Declaration. Bishop Viktor writes: “..from beginning to end it is filled with egregious lies and it is for the faithful a soul-disturbing mockery of the Holy Orthodox Church and our witness-bearing for the Truth of God. Furthermore, through the betrayal of the Church of Christ so it can be abused by “outsiders”, it is the most sorrowful renunciation of the Lord Savior Himself. This sin, to which the word of God attests, is no less than any heresy or schism, but incomparably greater for it casts man directly into the abyss of perdition…. As much as was within our power we preserved both ourselves and our flock so as not to be participants in this sin, and for this reason we returned the “appeal” (declaration) to you. For acceptance of the “appeal” (declaration) would have been evidence before God of our indifference and complacency toward the Most Sacred Church of God - the Bride of Christ.”

Almost 90% of all parishes rejected the Declaration and sent it back unsigned. Metropolitan Peter (to whom Met. Sergius should have been subordinate according to Church canons) forbade Met. Sergius from proclaiming it on behalf of the Church. Many others (including Metropolitan Anthony Khrapovitsky, Metropolitan Joseph of Petrograd, Metropolitan Kyrill of Kazan and many others attempted to bring him to his senses by sending him letters begging him to reject it. But Met. Sergius did not respond to the letters and stubbornly persisted, as a result of which the majority of clerics of the ROC ceased to commemorate him and rejected him from Eucharistic union. 

Based on all this, one may assume that ROC had immediately already condemned the Declaration of Met. Sergius and the “sergianism” as it began to be called at the time, which followed after the Declaration. A conciliar condemnation of the Declaration and Sergianism, given the circumstances at the time was practically impossible in the Soviet Union. The Declaration and Sergianism in the USSR were condemned by the New Martyrs and Confessors of Russia, for which they were arrested, exiled, shot and tortured to death. They attested to the falsity and unacceptability of the Declaration and Sergianism by their martyrdom for Christ. There can not be a stronger or clearer condemnation than this, for it immediately resulted in martyrdom. We can now adopt this condemnation of the Declaration and Sergianism by the New Martyrs and Confessors of Russia on a conciliar level and we must declare it on a conciliar level.

Those who signed the Declaration and joined with Met Sergius temporarily saved their lives, for at the time the Soviet regime strongly supported them. But I emphasize temporarily because during Stalin’s purges in the late 1930’s, all were systematically killed, “loyal” and “unloyal”, church and secular people, and even almost all the Bolsheviks by whose own hands the revolution and subsequent crimes were carried out. “He who takes up the sword shall perish by the sword.” teaches Christ, as well as that which directly relates to those who followed after Met. Sergius: “For whosoever will save his life shall lose it; and whosoever will lose his life for my sake shall find it.” (Matt. 16:25). By the beginning of WWII, there remained only four bishops and very few open churches in the USSR.

God will judge Met. Sergius, not we. But we are responsible to expose and condemn the sin which Met. Sergius committed. The Declaration is first and foremost the sin of blasphemy against the Holy Spirit. This lie before God and before the Church constituted the foundation of the entire construction of the Sergianist church and became the guiding principle in all its future development and in all its future affairs. Conceived from falsehood, lies and sinister cunning became absolutely natural for it. To rid itself of cunning or to separate truth from lies is inexpressibly difficult for it, for it is organically tied with falsehood.

Here is an amazing parallel with the Old Testament Church during the time of Christ. Having stated at Pilate’s judgment seat that “we have no king save Caesar” the Jewish high-priests renounced Christ and doomed themselves forever to be in service to the prince of this world in the face of a perpetually foreign, pagan King. Nevertheless, through this they had achieved finally from the civil authorities a death sentence for Christ and His followers, so that the high-priests could maintain their power over the Church and, hence, over their people.

Likewise, Met. Sergius and his collaborators, the new high-priests, renounced Christ by declaring their complete loyalty to not only a pagan government, but one which was plainly theomachistic, and thereby achieved a death sentence for the followers of Christ who did not wish to “break” their consciences, as well as to hold on to their newly acquired power over the Church. By disdaining the Church’s (and therefore God’s) power, the new high-priests of the Russian Church proclaimed their unconditional loyalty to the Soviet regime and thereby they also doomed themselves and the misfortunate people who followed them to eternal subservience to the prince of this world personified by the Soviet regime and any subsequent reincarnation of this godless authority.

Just like the Jewish people, the Russian nation will not be able to cast off this “yoke of all yokes” and return peace and prosperity to their country until it repents sincerely and strongly “not in word but in deed” for the renunciation of Christ, the murder of the anointed one of God and for the betrayal of Christ’s Church into the hands of the godless authorities. This means there must be an immediate renunciation of Met. Sergius’ Declaration which specifically and visibly contains all these sins, and clearly and unconditionally condemns it as being unacceptable neither for the Church nor for the Russian people.

Before concluding, it is necessary to touch upon the topic of ecumenism, since it is now inexorably linked with contemporary sergianism. In order to justify their emergence, contemporary sergianists (resorting to the typical cunning in the spirit of the scribes) offer a purely ecumenical “branch theory”.

First and foremost, they needed to substitute the idea of a “schism” with the notion of “separation”. According to a prominent contemporary apologeticist of Sergianism, “In order to achieve this substitution, not only was an enormous psychological change required… In essence Church canons have no experience of the practice where two church groups coexist without Eucharistic union, yet are equally bona fide. This desired substitution not only requires that a definition be found which would satisfy all, but also it requires some boldness in the area of canons and church history. All previous severances of Eucharistic union had always implied the existence of a correct and incorrect (guilty) side.” It simply seems unbelievable how renovationism attempts to cover up its tracks with even greater renovationism in order to justify itself. The text continues: “We still face the task of finetuning this definition (separation), of comprehending it, and if possible finding a more suitable term. This was the manner of existence of several parts of the Church which developed along parallel paths without the presence of outwardly expressed Eucharistic union, yet still managing to wholly preserve the inner unity of the Church”. The previous quotation is precisely an exact exegesis of the “branch theory” on which the contemporary ecumenical movement is based.

This lie, that supposedly inner unity as a whole among those who remained faithful to the Orthodox Church and those who followed Met. Sergius was preserved is clearly refuted by the New Martyrs who had rejected the Declaration and for precisely that reason they went to their death. But those who signed the Declaration in 1927 were not arrested, but on the contrary, enjoyed the support of the regime even though that support would be short-lived. As was already stated above, in the late 1930’s during Stalin’s purges, everyone was arrested and executed indiscriminately including even those Sergianists who were “loyal” to the Soviet state.

Even Met. Kyrill who at the outset of the sergianist period (immediately after the release of the Declaration) was more circumspect and mild in his expressions regarding Met. Sergius. But in March of 1937 he wrote that now it had become clear that Met. Sergius is departing from the Orthodox Church and, therefore, the Orthodox must not have any interaction with him.

The idea of “inner unity in the absence of Eucharistic union” was concocted only recently when the decision was made to unite ROCOR to the MP. In order to accept such a purely ecumenical idea, “an enormous psychological transformation” was required. In order to absorb such an enormous transformation in the people’s psychology, it was imperative to somehow erase the difference between the Orthodox and the Sergianists from a historical perspective, that is, the difference between those who did not accept the Declaration and those who did (the followers of Met. Sergius).

The glorification of the New Martyrs and Confessors of Russia by the MP was an enormously helpful tool in this regard. Many people were overjoyed by this glorification, perceiving in it a major step in the right direction by the MP, despite the supposed contradictions, or one might say “conflict of interest” between the New Martyrs and sergianism. But apparently there are no conflicts here. According to the Sergianist glorification, among the new martyrs are included even those who signed the treacherous and blasphemous Declaration of Met. Sergius. And these are not isolated individual cases, but on the contrary, an overwhelming majority (more than 80%) as stated by the MP protopriest in charge of this matter.

Certain complaints are in vain, that currently within the MP there is almost no reverence for the Holy New Martyrs. This action (glorification) had been taken not so much to satisfy a corresponding level of spiritual demands within their church, but more likely to facilitate this needed “enormous transformation” in the psychology of the Church Abroad toward the MP. According to the words of the same MP apologeticist quoted above, during the signing of the Declaration “an individual could either accept or not accept the path of compromise proposed by Met. Sergius, but we equally revere the new martyrs and HIS supporters (Met. Sergius), as well as the non-commemorators or followers of Met. Joseph (Petrovikh)”

That says it all. What is all the preoccupation with schisms? Apparently those abroad who are the enemies of the people need the idea of schisms. It is they who do not wish to recognize their own Mother Church. And thus the ideology was launched and proceeded step by step. It is not by coincidence that Russians are such chess masters. Sentimental patriotism played its role, as usual, and suddenly all former obstacles to unification seemed to melt away. Here one must not forget in connection with this “patriotism for the homeland”, the words of the Savior, Christ God Himself “he who loves mother or father more than me is not worthy of me”. Undoubtedly, one must also remember that “he who loves his fatherland more than me is not worthy of me”.

In conclusion I would like to touch upon what occurred before our very eyes within the Church Abroad. This was nothing more, nothing less than an enamoration and fall directly into sergianism. Great means and effort were applied in order to on one hand entice the “abroadniks” with illusions of the spiritual rebirth of the “mother church”, sentimental patriotism, money where it was required, and even ecumenism specially baked according the “abroadniks” taste: “we have not nor have we ever had any schism, but simply, you see, a temporary parting of the ways due to historic circumstances.”

But simultaneously, on the other hand, there was pressure and threats of a total obliteration of the Karlovatsky, schismatic, Church Abroad. Along the lines of this approach there were aggressive seizures of monasteries, endless lawsuits in order to gain possession of Church Abroad parishes, and the flooding of Abroad parishes and monasteries by employees of the MP. But the naïve “abroadniks” couldn’t quite realize this somehow.

The episcopate of ROCOR, however, knew everything quite well. During litigation in court over the property of a certain Abroad parish, an attorney asked Met. Laurus “and what would happen if you did not join the MP?” to which Met. Laurus responded: “they would kill us”.

Here you have it - Sergianism not in words but precisely in deed. In conclusion I repeat that the basic, perhaps unverbalized idea of sergianism: “when the Church is threatened by the danger of annihilation, it is permissible and acceptable to submit to any compromise with falsehood, even to the point of joining up with the persecutors for the sake of preserving the Church and saving it from annihilation.”

Dear fathers and brothers, participants of the Sobor, for the sake of the salvation of the souls of the flock entrusted to us for which we will answer to Christ at the coming Judgment, and for the sake of averting the current and coming temptation from our flock, let us adopt and confirm the witnessing to the truth of the Holy New Martyrs and Confessors of Russia and let us declare from the Sobor that the Declaration of Met. Sergius and sergianism which followed it are a lie and apostasy from Orthodoxy, and therefore is condemned and rejected by the Church of Christ.

Priest Nikita Grigoriev

Photo of Vl. Agafangel

Sobor News

Many years to our newly enthroned Metropolitan Agafangel!

Vladyka Metropolitan was enthroned ("in very humble circumstances!") and presided over the holy liturgy, wearing the mitre (given him by Bishop Gregory many years ago) which our blessed Metropolitan Philaret had worn at his own enthronement. And which our Vladyka Metropolitan will wear at the canonization services of blessed Metropolitan Philaret.

We magnify thee, O Holy Hierarch Philaret, and we honor thy holy memory, for thou dost pray for us to Christ our God!

(source: taken from an email sent out by Fr. Gregory Williams)

St. Anna Icon Cover-Up

Dear Readers, I call attention to this comment made on the recent post: "Patriarch Alexis 2002 Vision":

anonymous said...
Regarding the supposed visitations from Above to persuade influential hierarchs to go for or go against the union, let us call to mind an unassailable occurrence.

This was the BLOOD which streamed from the eyes of both Our Lady and Her Mother, St Anna, in the otherwise myrrh-streaming Pennsylvania icon. It streamed blood only once that is known. That was: when Rocor Met. Laurus was serving at that Church!

When shown or told about the dreadful sign from Heaven, Met. Laurus reportedly became nervous and confused, ordering the icon locked away for awhile. As well as all those present were forbidden to take photos or tell anyone.

Thank God, a picture got out and was not ever really circulated the way it should have been as the RED flag it was against Met. Laurus' plans, who knows, perhaps himself personally for his treacherous deeds and personal problems...

Too bad that political blogs at the time refused to even carry it, though it was suggested to them [by myself!]. I'm sure this one, should it have been already started back then, would courageously have made a powerful point about the Bleeding Icon's statement of warning to ROCOR!

November 9, 2008 2:40 PM

The Royal Path by Fr. Seraphim Rose

The Royal Path is neither to the left (ecumenists, modernists) nor to the right (super-correct). Fr. Seraphim Rose wrote this article in 1976. It is helpful for us today in understanding where ROCOR-PSCA stands in relation to the SCOBA Churches, the MP, and the terribly fragmented "true" or "traditional" Churches. Since Fr. Seraphim's time both the right and the left have become more extreme.

The Royal Path:
True Orthodoxy in an Age of Apostasy

THE HOUR of death will come upon us, it will come, and we shall not escape it. May the prince of this world and of the air find our misdeeds few and petty when he comes, so that he will not have good grounds for convicting us. Otherwise we shall weep in vain. “For that servant who knows his Lord’s will, and did not do it as a servant, shall be beaten with many stripes” (cf. Lk. 12:47).
St. Hesychios the Priest

As the Fathers say, the extremes from both sides are equally harmful . . . (We must) go on the royal path, avoiding the extremes on both sides.
St. John Cassian, Conference II . . .

To read more click here.

Patriarch Alexis' 2002 Vision

From THE ORTHODOX CHURCH IN THE 20th CENTURY (Part V) by Vladimir Moss:

          In October, 2002 “Patriarch” Alexis had a vision which indicated both the nature of his own church, and the abyss to which the ROCOR (L) was heading: St. Theodosius of the Kiev Caves appeared to him and said:

“You have fallen away from God – you and many of your brothers – and have prostrated yourself before the devil. And the rulers of Russia are not real rulers, but crooks [there is a pun here: “ne praviteli, a kriviteli”]. And the church is pandering to them. And you will not stand at the right hand of Christ. And there await you the torments of gehenna, the gnashing of teeth, endless sufferings, if you accursed ones do not come to your senses. The mercy of our Lord is boundless, but your path to salvation through the redemption of your countless sins is too long for you, the hour of reckoning is near.”

Then he disappeared. The patriarch was in shock, he had never experienced anything of the sort before, and always responded with scepticism to such miracles. Shortly after this he felt ill. Those who gave him the first help affirm that the sick man was whispering, scarcely audibly: “It can’t be, it can’t be!”[134]

footnote: [134] “Agentsvo Russkoj Informatsii”, http://www.ari.ru/doc/?id=1410#555

source: http://uk.geocities.com/guildfordian2002/History/OrthodoxChurch20thCenturyP5.htm

Fr. Alexander Lebedeff Flip-Flop

A couple days ago I emailed a flyer promoting Preobrazhensky's KGB-FSB book to different groups and individuals. The discussion that ensued from one group reveals that Fr. Alexander Lebedeff also did a flip-flop:

 
FR. AMBROSE (of New Zealand - jh)
Dear Comrades,

the Amerikanets imperialists have discovered our ecclesiastical spy ring! Qvickly, dismantle the nuclear anthrax terror bombs!     

This is so old already. He needs to move on to a new subject because no one is listening anymore. Its all speculation, ramblings and the devil's work. If Preobrazhensky wants to do some real, truthful, investigative work why doesn't he focus his efforts on "our" governments meddling into the affairs of Ukraine or Georgia.      
At least the book is a backup source of fuel on a cold winter night.......    

--Agent Silouan of SMERSH

 
STEPHEN:
Dear Komrades and "no good nics",

Before there was Preobrazhensky we had Fr. Alexander Lebedeff who wrote the book "Evil Fruit, the Origins and Essense of the Moscow Patriarchate".   Here is Fr. Alexander explaining it all in short form back in '96!
 
 
Subject:  KGB Code Names
From: "Fr. Alexander Lebedeff"
Reply-To: Orthodox Christianity
Date: Wed, 26 Jun 1996 11:37:05 -0700
Content-Type: text/plain
Parts/Attachments: text/plain (18 lines)  

Just a quick note re: KGB code names and Steve's question.
Unfortunately, what I've seen published regarding the KGB code names of the senior hierarchy of the Moscow Patriarchate would indicate that these were not merely code names given by the KGB to refer to prominent clergymen in the way that the Secret Service uses code names for prominent political figures.

The recently disclosed documents (internal KGB status reports) read something like this: "Agent Adamant sent to the conference of the WCC in Aukland with instructions to influence the appointment of an assistant secretary general who would be supportive of our views."

That is, they are operative code names for active agents fulfilling specific assignments.     

Sad, but true.     

Fr. Alexander



FR AMBROSE:
Of course Fr Alexander Lebedeff is referring back to the days of the old Soviet Union.  Preobrazhensky is referring to 2008.



STEPHEN:
Fr. Alexander wrote that well after the fall of communism, and he wrote even stronger statements in 2002.   He clearly had a problem with the KGB positions well after the fall of communism!
 
For example, he reposted a statement from the late 90's in 2002 as a reaffirmation of his position concerning the MP. He said  

"I believe that the current senior hierarchy, and especially Patriarch Alexei II were handpicked by the organs of the Soviet State and willingly participated in activities that were detrimental to the Church that were dictated by the KGB."
 

He also said in the same statement,

"I believe that the senior hierarchy of the Moscow Patriarchate are Sergianists through and through, who lie all the time, because their very essence is lying. As Fr. George Edelstein, a Moscow Patriarchate priest stated so succinctly: Sergianists lie, they lie constantly, and not because someone is holding a gun to their heads--they do it because it is their nature--it is as natural for them as breathing."

 So, Fr. Ambrose, the idea that the KGB/FSB is still involved in the Russian Church is nothing new.   I don't see anything "shocking" about the claims made in the new book.



FR. AMBROSE:
Rather than irritate all the people whom Mrs. Higginbotham has included in her posting why don't you take it up directly with Fr. Alexander Lebedeff on such as the [orthodox-tradition] list where you are both members.
 


VLADIMIR:
Dear Father Ambrose,

Father Alexander replies only when he pleases to do so.

It is more important however to expose his contradictions than to obtain one more unconvincing explanation from a person who has lost any credibility anyhow and considers deceit as a good and legitimate pastoral approach.

In Christ,
Vladimir

K. Preobrazhensky on Met. Laurus & KGB

(THE ABUSE OF ST. JOHN SF BLESSED MEMORY)

...On July 3, 2004, an icon of St. John suddenly fell down from an analogion where it had been lying peacefully in the Joy of All Who Sorrow Cathedral in San Francisco where his relics repose. The glass of the icon case cracked. This happened precisely when Fr Peter Perekrestov (who is now more frequently called Comrade Perekrestov) was telling the guests of the 11th All-Diaspora Conference of the Young Orthodox that "we ought to leave the past behind us and go forward". The falling of the icon was a sure sign from God that Saint John would not agree with this statement.

I came across a video recording of a discussion of this event, which took place during the Patron Saint’s Feast-Day in St Serafim of Sarov Church in Sea Cliff, NY, the first of August. Metropolitan Laurus was present at the discussion, and his reactions were very revealing.

The first to speak was the young priest Fr Seraphim Gan. With a lachrymose voice he made every effort to persuade the congregation that this was no sign at all, just a mere coincidence, a result of the wind blast outdoors. It was with a heavy feeling that I watched this young priest telling lies. And it was part of his effort to promote the idea of a union with Moscow. Oh, many were orations of this type that I had listened to at Party conferences in the Soviet Union!

Archpriest Sergiy Klestov, the Rector of the parish, delivered an indignant speech of rebuke.

-Can and may we ever leave our past history behind? – said he excitedly, - We are successors to the St Patriarch Tikhon, to the New Martyrs, and are we to denounce all this? Disavow Vladykas Anthony Khrapovitskiy, Anastasias the First Hierarch, Averky and Filaret? When the icon fell…we were given a great sign…and it is a sin to laugh about it…

All during the rebellious speech, Laurus was nervously eating something from the table and soon afterwards left the meeting. Not long after that, Fr Sergiy was ousted from the parish. Fr Seraphim Gan was appointed as the new Rector. No comment…


To read more click here.

Secular Book About ROCOR

New book:

KGB-FSB's NEW TROJAN HORSE:  AMERICANS OF RUSSIAN DESCENT
by Konstantine Preobrazhensky

QUOTE:
Paul M. Joyal Director, P.S.S at National Strategies, Inc.
(Former Director of Security for U.S. Senate Committee on Intelligence):

“This book addresses one of the unforeseen developments of the consolidation within the Russian Orthodox Churches that can have significant counterintelligence implications for the United States and the Western world.” 

“It is not incredible to contemplate how Russian intelligence can very cynically use even Russian Priests to implement its intelligence agenda.” 

QUOTE:
Novoe Russkoe Slovo
Russian Language Daily in New York

“Preobrazhensky’s book can be called a work of an investigative journalist who has studied the  development of a church takeover with his own eyes, and comments on it – all this emanating from his own work experience in the KGB. For those who lived under the Soviet regime, it is difficult to doubt Mr. Preobrazhensky’s deductions”. 

This book is published by GERARD GROUP INTERNATIONAL, INC.
Available  from St. John Kronstadt Press click here.