JUNE 29, 2009
The Road to a Monastery
Vadim Yarmolinets
A church lives on because of its ascetics and the ROCA(A) owes its existence to such people. Two years have passed since the now-departed Metropolitan Lavr signed the ROCA into union with the Moscow Patriarchate. In these two years, Metropolitan Agafangel (Pashkovskiy), a tireless bishop, and the Supreme Church Authority which he formed, have restored the infrastructure of the church, but there are difficulties that cannot be resolved by executive fiat. People are also needed that have a sense of purpose, motivation and the desire to sacrifice themselves. All of these traits can be found in full measure in the nun, Mother Agapia, who has taken upon herself the task of creating a new monastery in New York, destined to become yet another spiritual center of the ROCA(A) in place of Jordanville, which it lost.
Mother Agapia was born into the family of a Greek priest in the United States, but her attachment to the New Calendar church of her father was merely a formality. A real sense of belonging occurred when, as a student, she visited Jordanville, located in the northern part of New York State. New Yorkers call this picturesque area “upstate,” that is the upper part of the state, if you were to look at a map. Agapia, who went at the time by her secular name Anastastia, or simply Stacey, was attending law school, going on dates, and there was no indication she would immerse herself in the life of the church. What the future might hold could be seen in the career of her brother, George Stephanopoulos, who became a close advisor to President Clinton, and is now a political analyst and commentator. Mother Agapia remembers how the atmosphere at the monastery, the monastic elders, the singing of the choir made an unforgettable impression on her. She felt at home and wanted to stay in this home. Subsequent visits to Jordanville only strengthened this desire and she eventually took her vows within the walls of this monastery. When speaking with her, she lists the names of the monastic elders who became her mentors, as if she was recalling her closest friends.
That was all two decades ago. Now, according to the opinion of many who visit Jordanville, the feeling that once existed has left from within those old walls. There is a sense that this place has lost its sacredness, and more importantly, its reason for being. Most of the monastic elders have left this world, while new professors have arrived from Moscow, as have many of the students.
“What’s the point?” shrugs Mother Agapia.
This is borne out by a recent photo spread on the official Jordanville website. It seems that the parishioners, attending the festive liturgy on the Sunday of the Holy Trinity, are less in number than the clergy. The staff from Moscow have not been able to create the desire to go there, which Jordanville was always famous for in the not too distant past. The staff decides everything, as the cleric who founded sergianism once said, not realizing, apparently, that the players need an audience that can appreciate them.
I meet Mother Agapia in the warm and inviting home of Fr. Vsevolod Dutikow, in the quiet old neighborhood of Astoria, a part of Queens on the eastern shore of the East River. You can see Manhattan from there, a view which was described by a local poet as a carpenter’s tool box, with the skyscrapers sticking up like a line of different files. Mother Agapia has arrived from upstate, where she has been looking at a place for the future monastery. Fr. Vsevolod’s wife, Matushka Irina, asks her if she would like some coffee or tea. Mother Agapia asks only for some water, and sitting down with her cup, describes the property for the future monastery; 50 acres of land with a stream and woods, and most importantly, a house for the sisters and a small chapel. All the rest, building a church, a house for visitors, and creating a cemetery are matters for the future. Fr. Vsevolod playfully arches his gray eyebrow and asks if Mother will have a place for him there. Mother Agapia answers energetically, “Sign up, Father!” Both laugh.
Mother Agapia uses this phrase “Sign up” often, with those who help the future monastery one time, and those who decide to help with financing the cause for years to come. The burden of the bank loan becomes manageable, when split among a large number of people. People know her, trust her, and her energy is contagious.
“I don’t know how to paint icons, sew vestments or make prayer beads,” says Mother Agapia, “but I have my modest talents.”
Those talents were enough to gather part of the large down payment necessary, which will probably be about half a million dollars. An appeal has gone out among the parishes of the ROCA(A), which has already resulted in more than ten thousand dollars.
During our discussion about the establishment of the new monastery, talk turns to the main characteristic of a dedicated ascetic – a driving force, and Fr. Vsevolod jokes, “She’s the driving horse!” Father replaces the word “force” with “horse,” as they sound similar. Mother Agapia does not take offense. Both have a good sense of humor and an infectious love of life. They say every joke has a kernel of truth. Some would say that Mother Agapia has taken on a task beyond her abilities, but it is not a matter of strength, but that of a sense of purpose and dedication to a cause. This is the typical approach of a monastic seeking to fulfill any mission; outwardly unhurried, but methodical, resulting in concrete results. That is how monasteries were established in the rugged northern lands of Russia, and that is how they were started in the Russian diaspora.
Mother Agapia explains how she decided what area to look in; it should be about three to four hours from the city, not only to get away from the hustle and bustle of the city, but also to be close to the Orthodox communities in Connecticut, Pennsylvania, and New Jersey.
What compelled Mother Agapia to follow this path? She was among those who did not accept union with the Moscow Patriarchate and was not shy about her opinion of the matter. It is well known, that many agreed to the union against their will, in the fear of losing the roof over their heads.
“Many will come to us, when they see there is somewhere to go,” she says with certainty.
She experienced the “kindness” of the MP before everyone else, when she was living in the Holy Land and the MP appropriated the church property of the ROCOR with brute force. Those who tried to stop them were literally thrown in the street. Union imposed unquestioning submission to the power of the Moscow Patriarchate and its goals for the church. It had no intention of honoring the conditions put forth by the ROCA; the condemnation of sergianism and the refusal to take part in the ecumenical movement. Time has borne this out, with sergianism becoming the foundation of the internal policies of the MP, while ecumenism a part of its external policies.
Two years ago, Mother Agapia had to leave the convent in Gethsemane, where she spent many years, and ventured to Australia to a convent headed by Hegumena Anna. She knew the Hegumena personally and believed the convent would not follow Metropolitan Lavr, but she was mistaken. After that, there was only one choice, the road led to America. She and several others have since then relied on the kindness and generosity of church members. She characterizes her own existence as being “on the road.” For her and her fellow travelers and her church, the road leads to a monastery, which Mother Agapia would like to dedicate to St. Nicholas the Wonderworker, the patron saint of travelers.
source: portal-credo.ru
Jun 30, 2009
Jun 29, 2009
Sticky
Holy Wonderworker Father Tikon
Dear Rocorrefugees,
I don't know if anyone is interested in this, but there can be found lots of information on the communist international at this web site. http://www.marxists.org/history/international/comintern/index.htm . There is a speech by Stalin about communism in Poland and much more.
In Christ,
Guest 01
Dear Rocorrefugees,
I don't know if anyone is interested in this, but there can be found lots of information on the communist international at this web site. http://www.marxists.org/history/international/comintern/index.htm . There is a speech by Stalin about communism in Poland and much more.
In Christ,
Guest 01
Jun 28, 2009
Interview: Konstantine Preobrazhensky
Putin’s Spies in America
By: Jamie Glazov
FrontPageMagazine.com | Friday, June 19, 2009
Frontpage Interview's guest today is Konstantin Preobrazhenskiy, a former KGB agent who became one of the KGB’s harshest critics. He is the author of seven books about the KGB and Japan. His new book is KGB/FSB's New Trojan Horse: Americans of Russian Descent.
FP: Konstantin Preobrazhenskiy, welcome the Fronpage Magazine.
Preobrazhensky: Thank you for giving me a chance to address the realistically minded people.
FP: Tell us about your background and the circumstances under which you came to the KGB.
Preobrazhensky: I graduated from the Institute of Asia and Africa of the Moscow University in 1976. Before that, I was an intern at the Tokai University in Japan. I am a specialist in Japan, a fluent Japanese speaker. I love Japan very much. And this love has brought me to the KGB. ...READ MORE...
By: Jamie Glazov
FrontPageMagazine.com | Friday, June 19, 2009
Frontpage Interview's guest today is Konstantin Preobrazhenskiy, a former KGB agent who became one of the KGB’s harshest critics. He is the author of seven books about the KGB and Japan. His new book is KGB/FSB's New Trojan Horse: Americans of Russian Descent.
FP: Konstantin Preobrazhenskiy, welcome the Fronpage Magazine.
Preobrazhensky: Thank you for giving me a chance to address the realistically minded people.
FP: Tell us about your background and the circumstances under which you came to the KGB.
Preobrazhensky: I graduated from the Institute of Asia and Africa of the Moscow University in 1976. Before that, I was an intern at the Tokai University in Japan. I am a specialist in Japan, a fluent Japanese speaker. I love Japan very much. And this love has brought me to the KGB. ...READ MORE...
Book Review: Putin's Trojan Horse
June 10, 2009
Putin's Trojan Horse
Book Review of Konstantin Preobrazhensky's FSB's New Trojan Horse: Americans of Russian Descent
by Clare Lopez
For those who think the Cold War ended in 1991, this book will have you thinking again. Konstantin Preobrazhensky wants Americans to wake up to the ongoing agenda of the Russian regime, which he says under the rule of Vladimir Putin and the KGB has reverted to the intelligence-dominated repressive state of the 20th century. Preobrazhensky should know: he's a former Lieutenant Colonel of the KGB himself, who rose through the ranks to serve as advisor on Far East issues to Leonid Zaitsev, the Head of Directorate T (Scientific and Technical Intelligence) in the First Chief Directorate. As the Soviet Union collapsed around him in 1991, Preobrazhensky left the service, and worked as a journalist for the next 12 years before being forced to flee to the United States in 2003. Now he brings his insider's insight to this important new book about how Russian intelligence is operating inside the United States. ...READ MORE...
Putin's Trojan Horse
Book Review of Konstantin Preobrazhensky's FSB's New Trojan Horse: Americans of Russian Descent
by Clare Lopez
For those who think the Cold War ended in 1991, this book will have you thinking again. Konstantin Preobrazhensky wants Americans to wake up to the ongoing agenda of the Russian regime, which he says under the rule of Vladimir Putin and the KGB has reverted to the intelligence-dominated repressive state of the 20th century. Preobrazhensky should know: he's a former Lieutenant Colonel of the KGB himself, who rose through the ranks to serve as advisor on Far East issues to Leonid Zaitsev, the Head of Directorate T (Scientific and Technical Intelligence) in the First Chief Directorate. As the Soviet Union collapsed around him in 1991, Preobrazhensky left the service, and worked as a journalist for the next 12 years before being forced to flee to the United States in 2003. Now he brings his insider's insight to this important new book about how Russian intelligence is operating inside the United States. ...READ MORE...
Jun 20, 2009
Renovationism
From: Not Of This World, The Life and Teaching of FR. SERAPHIM ROSE
Pathfinder to the Heart of Ancient Christianity
(published 1993 by Platina)
Chapter 61
"A man who does not express desire to link himself to the latest of the saints (in time) in all love and humility owing to a certain distrust of himself, will never be linked with the preceding saints and will not be admitted to their succession, even though he thinks he possess all possible faith and love for God and for all His saints He will be cast out of their midst as one who refused to take humbly the place allotted to him by God before all time, and to link himself to that latest saint (in time) as God had disposed." --St. Symeon the New Theologian
Father Seraphim lived at a time when there was talk among scholars and intellectuals of a fashionable "Patristic revival." This was a positive phenomenon in that many rare Patristic texts were being made known in the modern world; but Fr. Seraphim was also to see its dangers. Having himself learned how to approach the Orthodox tradition through a direct, living transmission from saints, he was unhappily though inevitably set at odds with scholars and theologians who had not received such a transmission. These people, he said, were creating "a whole new approach to Orthodoxy"; and his times demanded that he speak out ...READ MORE...
Pathfinder to the Heart of Ancient Christianity
(published 1993 by Platina)
Chapter 61
"A man who does not express desire to link himself to the latest of the saints (in time) in all love and humility owing to a certain distrust of himself, will never be linked with the preceding saints and will not be admitted to their succession, even though he thinks he possess all possible faith and love for God and for all His saints He will be cast out of their midst as one who refused to take humbly the place allotted to him by God before all time, and to link himself to that latest saint (in time) as God had disposed." --St. Symeon the New Theologian
Father Seraphim lived at a time when there was talk among scholars and intellectuals of a fashionable "Patristic revival." This was a positive phenomenon in that many rare Patristic texts were being made known in the modern world; but Fr. Seraphim was also to see its dangers. Having himself learned how to approach the Orthodox tradition through a direct, living transmission from saints, he was unhappily though inevitably set at odds with scholars and theologians who had not received such a transmission. These people, he said, were creating "a whole new approach to Orthodoxy"; and his times demanded that he speak out ...READ MORE...
Jun 19, 2009
One World Government
SECULAR EXPOSE' REPORT BY MYRON FAGAN
St. John Maximovitch tells us that Antichrist will be from the tribe of Dan, and that he will establish one world government and one world church.
Fr. Seraphim Rose noticed that true transmitters of the genuine Holy Tradition (such as Archbishop Averky) expound the eschatological and apocalyptic aspects of Orthodoxy. While academic "theologians" (such as Fr. Alexander Schmemann) dismiss it and will even ridicule any interest in it. (*Not Of This World, page 472)
This report is written by a secular. There is no mention of Antichrist. Orthodox Christians from the "old school," where eschatology is not a forbidden subject, will note the antichrist force working behind the scenes.
THE ILLUMINATI AND THE COUNSEL ON FOREIGN RELATIONS
By MYRON C. FAGAN
...READ MORE...
St. John Maximovitch tells us that Antichrist will be from the tribe of Dan, and that he will establish one world government and one world church.
Fr. Seraphim Rose noticed that true transmitters of the genuine Holy Tradition (such as Archbishop Averky) expound the eschatological and apocalyptic aspects of Orthodoxy. While academic "theologians" (such as Fr. Alexander Schmemann) dismiss it and will even ridicule any interest in it. (*Not Of This World, page 472)
This report is written by a secular. There is no mention of Antichrist. Orthodox Christians from the "old school," where eschatology is not a forbidden subject, will note the antichrist force working behind the scenes.
THE ILLUMINATI AND THE COUNSEL ON FOREIGN RELATIONS
By MYRON C. FAGAN
...READ MORE...
Jun 12, 2009
False Love: the Union between the ROCA and MP
Andrew Mickrakov
(2007)
I am a young member of the Russian Orthodox Church Abroad, who grew up with the perspective of actively participating in church life while living in an increasingly relativistic Western culture. Recent changes in the course of our Church compel me to share some concerns regarding the reestablishment of communion between the Church Abroad and the Moscow Patriarchate, officially to take place May 17, 2007 . on the feast of the Ascension of Our Lord.
It seemed propitious that, in the last few years, relations between the two Churches had matured, from long-standing antagonism to that of respect and dialogue. Many Orthodox Christians hoped this dialogue would lead to a constructive relationship, strengthening the Orthodox traditions of both Churches and possibly restoring communion between the two. At the conclusion of the 4th All-Diaspora Council, our hierarchs issued a statement on May 19,2006 , addressed to the faithful flock, supporting reconciliation between the Church Abroad and the Moscow Patriarchate, while acknowledging "well-documented" conflicts which must first be resolved. The implication was that these conflicts are evident to everyone and require no further description. On December 2006, the faithful flock learned of an agreement reached by ,the Church Abroad and the Moscow Patriarchate, to officially reinstate canonical communion in May 2007. No mention was made of these conflicts, nor resolution thereof.
The issues at hand are indeed well-documented: the role of the Moscow Patriarchate in collaborating with the Communist government, and the current 'membersliportHeMoscow^atrWOTSieTnTIieW^ 01 CnurtTSs'(WUt:r- KS f
young person living in a culture which promotes ambiguous values and flexible morality, these issues do not seem trivial, as they breathe of the same liberal mindset found in mainstream society, and should have no place in the Sanctuary which is Christ's Church. Pursuing the most advantageous course of action, or being morally adaptive, works in politics and business, but not in the Orthodox Church.
When Patriarch Sergius issued his Declaration of 1927, he set a historical precedent for collaboration with the government - placing earthly authority higher than Christ, Who is the only Head of Our Church. Patriarch Sergius did so under duress and we do not judge him as an individual; rather, it is the responsibility of both Churches to condemn the act itself, so future generations do not justify similar actions based on one man's mistake. A serious analogy could be made here with Christ and the authorities of His time; had He simply chosen to establish a relationship of "brotherly love" with the Sanhedrin, He surely would not have been crucified. Instead, Christ exposed the hypocrisy and blindness of these Old Testament authorities, because He taught that while Love is the ultimate goal of every Christian, Truth is the narrow path by which that Love is realized. One cannot be attained without the other. On a purely human level, it is ironic to note that some historians postulate that Sergius' act may have saved the beleaguered Russian Church , but history has proven otherwise. Not only did persecution of the Church increase during this period, but so did the personal involvement of individual clergymen in the NKVD and later KGB.
The membership of the Moscow Patriarchate in the World Council of Churches (WCC) is the other troubling issue which must be resolved before communion is possible.
Many members of the Church Abroad are afraid of speaking out against the decisions of their peers, elders, and hierarchs, citing the need for unity, obedience, and brotherly love. These virtues are made real only when accompanied by a corresponding Spirit of Truth. Of the many precedents available from Church history, one seems to be the most relevant in relation to the role of individuals in their Church. In the 15th century, Byzantium was on the eve of its eventual destruction. In desperation, Emperor John VIII T^Ie^ologu^ turned mhePOpTWRoTn^^ --
The Pope agreed to "save" Constantinople if the Eastern Orthodox Patriarchs collectively conceded to his primacy and accepted the filioque in the Credo. Only Metropolitan Mark of Ephesus opposed this decision, while the rest of his peers signed the decree in 1439, now remembered as the Union of Florence. This decision was condemned by the majority of Eastern Orthodox faithful, and overturned by a subsequent Council of the Orthodox Church. St. Mark of Ephesus was canonized by the Orthodox Church, as a staunch protector of the Truth. The army sent by the Pope was destroyed by the Turks, and Constantinople fell in 1453. No physical advantages were achieved through the compromise, only spiritual harm and the empty feeling of having betrayed one's beliefs.
The Church Abroad has made mistakes in the past, and should be willing to openly discuss its problems. Canonical communion will become a possibility only when both Churches have solved their respective problems. By joining now with the Moscow Patriarchate, the Church Abroad will compromise its historical opposition to all of the problems mentioned above. Some members of the Church Abroad have written effusively on the necessity of overlooking past mistakes in the interest of preserving brotherly love. This type of solution is akin to patching a long-open wound without cleaning it or drawing out the pus; it will become gangrenous with time, and lead to larger problems in the future. Denial, obfuscation of facts with personal attacks, or avoidance of difficult questions by issuing blanket statements is the easy way out and demonstrates fear or lukewarm passivity. Conversely, it is an act of love and courage to condemn sin and falsehood, without judging the individual.
-;;:-v saps-.
Instead of just extending our brotherly love to a People and a Church in a land far from us now, historically and geographically, it would be wonderful to see that same love extended first toward our neighbors: the priests, laity, or family members who may have different opinions, yet with whom we have celebrated many years and liturgies together. Let us ask forgiveness from these people, our closest neighbors, whom we may have offended. Truth is a difficult and thorny path to traverse, and the only one which leads the Orthodox Christian to the Love of Christ. So many people love the Russian Orthodox Church Abroad and Her traditions, and look to the Church Abroad as their anchor in this sea of spiritual tribulations. May God help us remain steadfast in our Faith, so that we do not make unnecessary compromises now, which will leave a bitter taste in the mouths of generations to come.
(2007)
I am a young member of the Russian Orthodox Church Abroad, who grew up with the perspective of actively participating in church life while living in an increasingly relativistic Western culture. Recent changes in the course of our Church compel me to share some concerns regarding the reestablishment of communion between the Church Abroad and the Moscow Patriarchate, officially to take place May 17, 2007 . on the feast of the Ascension of Our Lord.
It seemed propitious that, in the last few years, relations between the two Churches had matured, from long-standing antagonism to that of respect and dialogue. Many Orthodox Christians hoped this dialogue would lead to a constructive relationship, strengthening the Orthodox traditions of both Churches and possibly restoring communion between the two. At the conclusion of the 4th All-Diaspora Council, our hierarchs issued a statement on May 19,2006 , addressed to the faithful flock, supporting reconciliation between the Church Abroad and the Moscow Patriarchate, while acknowledging "well-documented" conflicts which must first be resolved. The implication was that these conflicts are evident to everyone and require no further description. On December 2006, the faithful flock learned of an agreement reached by ,the Church Abroad and the Moscow Patriarchate, to officially reinstate canonical communion in May 2007. No mention was made of these conflicts, nor resolution thereof.
The issues at hand are indeed well-documented: the role of the Moscow Patriarchate in collaborating with the Communist government, and the current 'membersliportHeMoscow^atrWOTSieTnTIieW^ 01 CnurtTSs'(WUt:r- KS f
young person living in a culture which promotes ambiguous values and flexible morality, these issues do not seem trivial, as they breathe of the same liberal mindset found in mainstream society, and should have no place in the Sanctuary which is Christ's Church. Pursuing the most advantageous course of action, or being morally adaptive, works in politics and business, but not in the Orthodox Church.
When Patriarch Sergius issued his Declaration of 1927, he set a historical precedent for collaboration with the government - placing earthly authority higher than Christ, Who is the only Head of Our Church. Patriarch Sergius did so under duress and we do not judge him as an individual; rather, it is the responsibility of both Churches to condemn the act itself, so future generations do not justify similar actions based on one man's mistake. A serious analogy could be made here with Christ and the authorities of His time; had He simply chosen to establish a relationship of "brotherly love" with the Sanhedrin, He surely would not have been crucified. Instead, Christ exposed the hypocrisy and blindness of these Old Testament authorities, because He taught that while Love is the ultimate goal of every Christian, Truth is the narrow path by which that Love is realized. One cannot be attained without the other. On a purely human level, it is ironic to note that some historians postulate that Sergius' act may have saved the beleaguered Russian Church , but history has proven otherwise. Not only did persecution of the Church increase during this period, but so did the personal involvement of individual clergymen in the NKVD and later KGB.
The membership of the Moscow Patriarchate in the World Council of Churches (WCC) is the other troubling issue which must be resolved before communion is possible.
The WCC is a 'fellowship of churches, now 347.. .from virtually all Christian traditions", including Orthodox, Anglican, and Protestant, among others. Not only does the WCC call for a unity of faith with the heterodox under its auspices, but also the future possibility of including non-Christian religions; it also supports the ordination of women > and homosexuals, granting homosexual relationships equal status with those of heterosexual. Although many Orthodox members within the WCC protest these beliefs, they nevertheless remain members, thereby endorsing the WCC belief system. Silent endorsement is a well-known aspect of social psychology, which the Holy Fathers of the Orthodox Church fully understood. This is why they were so vigorous in separating the Christian Orthodox Church from heresies, sects, and other deviations from the Truth. If the Moscow Patriarchate does not leave the WCC, and the Church Abroad reestablishes communion with the Moscow Patriarchate, it effectively will be condoning the belief system of the WCC by proxy. Once again, both Churches are required by their Christian conscience to condemn the WCC beliefs as un-Christian and severely divergent from the teachings of Christ's Apostles and our Holy Fathers. If the Moscow Patriarchate truly views the WCC as a 'forum" for theological discussion, could it not do so as a non-member, as does the Roman Catholic Church?
Many members of the Church Abroad are afraid of speaking out against the decisions of their peers, elders, and hierarchs, citing the need for unity, obedience, and brotherly love. These virtues are made real only when accompanied by a corresponding Spirit of Truth. Of the many precedents available from Church history, one seems to be the most relevant in relation to the role of individuals in their Church. In the 15th century, Byzantium was on the eve of its eventual destruction. In desperation, Emperor John VIII T^Ie^ologu^ turned mhePOpTWRoTn^^ --
The Pope agreed to "save" Constantinople if the Eastern Orthodox Patriarchs collectively conceded to his primacy and accepted the filioque in the Credo. Only Metropolitan Mark of Ephesus opposed this decision, while the rest of his peers signed the decree in 1439, now remembered as the Union of Florence. This decision was condemned by the majority of Eastern Orthodox faithful, and overturned by a subsequent Council of the Orthodox Church. St. Mark of Ephesus was canonized by the Orthodox Church, as a staunch protector of the Truth. The army sent by the Pope was destroyed by the Turks, and Constantinople fell in 1453. No physical advantages were achieved through the compromise, only spiritual harm and the empty feeling of having betrayed one's beliefs.
The Church Abroad has made mistakes in the past, and should be willing to openly discuss its problems. Canonical communion will become a possibility only when both Churches have solved their respective problems. By joining now with the Moscow Patriarchate, the Church Abroad will compromise its historical opposition to all of the problems mentioned above. Some members of the Church Abroad have written effusively on the necessity of overlooking past mistakes in the interest of preserving brotherly love. This type of solution is akin to patching a long-open wound without cleaning it or drawing out the pus; it will become gangrenous with time, and lead to larger problems in the future. Denial, obfuscation of facts with personal attacks, or avoidance of difficult questions by issuing blanket statements is the easy way out and demonstrates fear or lukewarm passivity. Conversely, it is an act of love and courage to condemn sin and falsehood, without judging the individual.
-;;:-v saps-.
Instead of just extending our brotherly love to a People and a Church in a land far from us now, historically and geographically, it would be wonderful to see that same love extended first toward our neighbors: the priests, laity, or family members who may have different opinions, yet with whom we have celebrated many years and liturgies together. Let us ask forgiveness from these people, our closest neighbors, whom we may have offended. Truth is a difficult and thorny path to traverse, and the only one which leads the Orthodox Christian to the Love of Christ. So many people love the Russian Orthodox Church Abroad and Her traditions, and look to the Church Abroad as their anchor in this sea of spiritual tribulations. May God help us remain steadfast in our Faith, so that we do not make unnecessary compromises now, which will leave a bitter taste in the mouths of generations to come.
Zealots Of Orthodoxy
From: Not Of This World, The Life and Teaching of FR. SERAPHIM ROSE
Pathfinder to the Heart of Ancient Christianity
(published 1993 by Platina)
Chapter 52
"Many esteemed as the Patriarch shall fall"--Blessed Jerome
In their magazine, the brothers had been upholding the purity of the Orthodox Faith and defending it against the betrayals of some of her members -- particularly her hierarchs. In this regard, the chief issue of the day was ecumenism. According to the understanding of the ancient church, the word oikoumenikos had been used to refer to the bringing of all peoples into the fullness and purity of Truth; but in the modern age this meaning had been twisted into just the opposite--he watering down and glossing over of saving truths for the sake of outward unity. To Eugene, of course, this was one more preparation for the world uniity of Antichrist, about which the Holy Fathers had written so clearly...READ MORE
Pathfinder to the Heart of Ancient Christianity
(published 1993 by Platina)
Chapter 52
"Many esteemed as the Patriarch shall fall"--Blessed Jerome
In their magazine, the brothers had been upholding the purity of the Orthodox Faith and defending it against the betrayals of some of her members -- particularly her hierarchs. In this regard, the chief issue of the day was ecumenism. According to the understanding of the ancient church, the word oikoumenikos had been used to refer to the bringing of all peoples into the fullness and purity of Truth; but in the modern age this meaning had been twisted into just the opposite--he watering down and glossing over of saving truths for the sake of outward unity. To Eugene, of course, this was one more preparation for the world uniity of Antichrist, about which the Holy Fathers had written so clearly...READ MORE
Prophecies Of St. Seraphim Of Vyrytsa
Several of our Church's prophets have told us there will be a short (maybe 15 years) "spiritual flowering" in Russian prior to the reign of Antichrist. Many have wondered if we are in this period, since Communism is (supposedly) lifted and Churches are being re-opened. This prophecy indicates that there is much else to be fulfilled before we come to that "flowering", which will have a different character when it comes.
PROPHECIES OF ST. SERAPHIM OF VYRYTSA
http://www.fatheralexander.org/booklets/english/seraphim_vyritzkij_e.htm
Related Posts:
http://rocorrefugees.blogspot.com/2008/04/prophecies-about-russia.html
http://rocorrefugeesreadmore.blogspot.com/2008/10/atrocities-will-end.html
Related Links:
http://www.geocities.com/kitezhgrad/prophets/
http://orthodoxeschatology.blogspot.com/
PROPHECIES OF ST. SERAPHIM OF VYRYTSA
http://www.fatheralexander.org/booklets/english/seraphim_vyritzkij_e.htm
Related Posts:
http://rocorrefugees.blogspot.com/2008/04/prophecies-about-russia.html
http://rocorrefugeesreadmore.blogspot.com/2008/10/atrocities-will-end.html
Related Links:
http://www.geocities.com/kitezhgrad/prophets/
http://orthodoxeschatology.blogspot.com/
Jun 8, 2009
An Introduction to this 'Confession of Faith Against Ecumenism':
Reader Daniel
Reader Daniel said...
This is indeed an excellent exposition on basic fundamental Orthodoxy and on the many wrongs of ecumenism, etc. Yet, it is both flawed and....also... valuable, because of an omission in it. Being a declaration of important traditionalist-minded members of the New Calendar State Church of Greece, it nevertheless entirely neglects to mention one major sin of ecumenism, -the totally anti-traditional and uncanonical forcible foisting of the 'New Calendar' upon the Greek Church. This blatant and world-infamous crime of the ecumenists, is passed over in total silence. And why? clearly because these signatories...apparently anyway, dare not go 'too far' in their criticisms, as their own local church, their Greek State Church is on that ecumenist-calendar....and they...might loose their positions in that church, or suffer other punishments, etc. if they went so 'far out' as to lampoon that calendar innovation. However, still, looking at this (otherwise) very good exposition against ecumenism, from our traditionalist-Orthodox view, what we see here is but more clear evidence, that MANY clergy and laity, at lower local parish levels and even higher up, within the various New Calendar Orthodox national churches, are far more conservative in their Orthodoxy, than are (too many of) the top leadership of their churches. This is true for all the national Orthodox churches, without exception. It is the highest clergy who are most often the ecumenist-apostates. See what Rd. Joseph Suaiden says about this (on St. Euphrosynus Cafe site), he makes some pertinent points along this line.
Just my thoughts.....
But, this confession is certainly most interesting and worthy to read, in my opinion.
Reader Daniel
A Confession of Faith Against Ecumenism. From the Convention of Orthodox Clergymen and Monks, April 2009 (Euphroysynos Cafe)
Reader Daniel said...
This is indeed an excellent exposition on basic fundamental Orthodoxy and on the many wrongs of ecumenism, etc. Yet, it is both flawed and....also... valuable, because of an omission in it. Being a declaration of important traditionalist-minded members of the New Calendar State Church of Greece, it nevertheless entirely neglects to mention one major sin of ecumenism, -the totally anti-traditional and uncanonical forcible foisting of the 'New Calendar' upon the Greek Church. This blatant and world-infamous crime of the ecumenists, is passed over in total silence. And why? clearly because these signatories...apparently anyway, dare not go 'too far' in their criticisms, as their own local church, their Greek State Church is on that ecumenist-calendar....and they...might loose their positions in that church, or suffer other punishments, etc. if they went so 'far out' as to lampoon that calendar innovation. However, still, looking at this (otherwise) very good exposition against ecumenism, from our traditionalist-Orthodox view, what we see here is but more clear evidence, that MANY clergy and laity, at lower local parish levels and even higher up, within the various New Calendar Orthodox national churches, are far more conservative in their Orthodoxy, than are (too many of) the top leadership of their churches. This is true for all the national Orthodox churches, without exception. It is the highest clergy who are most often the ecumenist-apostates. See what Rd. Joseph Suaiden says about this (on St. Euphrosynus Cafe site), he makes some pertinent points along this line.
Just my thoughts.....
But, this confession is certainly most interesting and worthy to read, in my opinion.
Reader Daniel
A Confession of Faith Against Ecumenism. From the Convention of Orthodox Clergymen and Monks, April 2009 (Euphroysynos Cafe)
To The Faithful Of The Church Militant
+Pentecost. Sunday of the Holy Trinity
Descent of the Holy Spirit on the Apostles
Dearest Brothers and Sisters in Christ Jesus!
May our Lord share His blessings upon you all!
I write on this great and auspicious Feast as your unworthy brother and the least of priests to share with you in my heart the event that was the spark that set the fire of faith in our hearts and brought true love to the world forever. In these times our faith is brought to the test like no time ever before. We are witness to events and horrific travesties that assail the very core of who we are as Orthodox Christians. Yet there is light and life in our Lord through His All-Holy Spirit, His precious gift to each of us who are need of solace.
We of the Church Militant have endured many spears and arrows and have been brought low before His Holy and Dread Judgment Seat. I say to you as a fellow believer in the Truth of our gracious Lord that we shall never succumb to attacks and the outright malicious destruction of our beloved Church as long as we fervently stand fast in our Orthodox faith. The faith of the Holy Apostles, the faith of the Holy Saints, the faith of the Righteous Martyrs, the faith that must remain unchanged, uncompromised and untainted if it is to remain the beacon of Salvation.
On this same day in 1831 in Vilnya , Belarus , 3,000,000 faithful returned from the heresy of the unia to the true faith. Just as a thousand were converted as the Holy Apostles emerged from their place of hiding and fear filled with the Holy Spirit, so to did these millions and many more throughout the world accept the truth of the Royal Orthodox Faith as the only path to Grace within our Lord, Jesus Christ.
So I, and my family say to you on the day of the Decent of the All-Holy Spirit upon the world let us rejoice no matter what our Earthly circumstances, let us find strength in this most loving gift of our Lord and let us stand fast in our Faith that as brothers and sisters in the One Holy and Apostolic Orthodox Church we may be allowed to share in the uncompromising love of our Lord God and Saviour, Jesus Christ!
May we, through the prayers of the Holy Apostles, find strength and peace on this day and every day for the rest of our lives on this Earth though the gift of the Holy Spirit, the foundation and protection of the Orthodox Faith.
In Christ, Jesus!
+Fr. Elias Warnke and Family
ROCA(A)
St. Nicholas Mission
Las Vegas
Descent of the Holy Spirit on the Apostles
Dearest Brothers and Sisters in Christ Jesus!
May our Lord share His blessings upon you all!
I write on this great and auspicious Feast as your unworthy brother and the least of priests to share with you in my heart the event that was the spark that set the fire of faith in our hearts and brought true love to the world forever. In these times our faith is brought to the test like no time ever before. We are witness to events and horrific travesties that assail the very core of who we are as Orthodox Christians. Yet there is light and life in our Lord through His All-Holy Spirit, His precious gift to each of us who are need of solace.
We of the Church Militant have endured many spears and arrows and have been brought low before His Holy and Dread Judgment Seat. I say to you as a fellow believer in the Truth of our gracious Lord that we shall never succumb to attacks and the outright malicious destruction of our beloved Church as long as we fervently stand fast in our Orthodox faith. The faith of the Holy Apostles, the faith of the Holy Saints, the faith of the Righteous Martyrs, the faith that must remain unchanged, uncompromised and untainted if it is to remain the beacon of Salvation.
On this same day in 1831 in Vilnya , Belarus , 3,000,000 faithful returned from the heresy of the unia to the true faith. Just as a thousand were converted as the Holy Apostles emerged from their place of hiding and fear filled with the Holy Spirit, so to did these millions and many more throughout the world accept the truth of the Royal Orthodox Faith as the only path to Grace within our Lord, Jesus Christ.
So I, and my family say to you on the day of the Decent of the All-Holy Spirit upon the world let us rejoice no matter what our Earthly circumstances, let us find strength in this most loving gift of our Lord and let us stand fast in our Faith that as brothers and sisters in the One Holy and Apostolic Orthodox Church we may be allowed to share in the uncompromising love of our Lord God and Saviour, Jesus Christ!
May we, through the prayers of the Holy Apostles, find strength and peace on this day and every day for the rest of our lives on this Earth though the gift of the Holy Spirit, the foundation and protection of the Orthodox Faith.
In Christ, Jesus!
+Fr. Elias Warnke and Family
ROCA(A)
St. Nicholas Mission
Las Vegas
Jun 3, 2009
Prayer Request From Serbia
From: SIR
Date: June 3, 2009 4:33:48 AM MDT (CA)
To:
Subject: EVLOGITE
Spraznikom
Dear in Lord
I hope you are in good health and mercy of God. I'm asking for your holy prayers for me and my family who are struggling to set up home in Serbia , if you can occasionally please serve moleben to Mother of God, St. John of SF and St. Nicholas for us, and to please remember us constantly in your prayers and services, I would be most grateful.
We are expecting 4 child that is due on Feast of Protection of the Most Holy Theotokos.In Serbia situation is just before schism, various ferocious parties of factions are at work from extreme right to extreme left pulling this Church in pieces ,I'm laboring hard -as God permit and guide me ,hoping to establish unified platform in moderate traditional spirit among ressisters to Ecumenist heresy in Serbia, in order to form mindset and spirit that dwels in Rocor and Synods of Greek, Roumanian and Bulgarian Ressisting Churches and hopefully to help establish and connect Serbian part to them as sister Church, I need all prayers and help in my humble struggle.
May Lord His Holy Mother and all Serbian Saints repay you thousandfold for your loving kindness and effort on my behalf.
Greeting in Lord
Stefan~Igor
Ksenia
Milica
Elijah~John
Marie Agnes~ Elisaveta
Vasilia
Date: June 3, 2009 4:33:48 AM MDT (CA)
To:
Subject: EVLOGITE
Spraznikom
Dear in Lord
I hope you are in good health and mercy of God. I'm asking for your holy prayers for me and my family who are struggling to set up home in Serbia , if you can occasionally please serve moleben to Mother of God, St. John of SF and St. Nicholas for us, and to please remember us constantly in your prayers and services, I would be most grateful.
We are expecting 4 child that is due on Feast of Protection of the Most Holy Theotokos.In Serbia situation is just before schism, various ferocious parties of factions are at work from extreme right to extreme left pulling this Church in pieces ,I'm laboring hard -as God permit and guide me ,hoping to establish unified platform in moderate traditional spirit among ressisters to Ecumenist heresy in Serbia, in order to form mindset and spirit that dwels in Rocor and Synods of Greek, Roumanian and Bulgarian Ressisting Churches and hopefully to help establish and connect Serbian part to them as sister Church, I need all prayers and help in my humble struggle.
May Lord His Holy Mother and all Serbian Saints repay you thousandfold for your loving kindness and effort on my behalf.
Greeting in Lord
Stefan~Igor
Ksenia
Milica
Elijah~John
Marie Agnes~ Elisaveta
Vasilia
Jun 2, 2009
Letters To A Troubled Monastic
Excerpts From Recent Correspondence Between a Monk and Fr. Gregory (edited):
Monk: Christ is risen! Thanks again for your thoughtful and thought-provoking letter, Father.
Fr. G: I understand too well the dilemma in which you find yourself, and am quite certain it is one which is widespread. I make no claim to being able to determine whether any hierarchy “has grace” or not. Indeed, I’m quite convinced this is an unanswerable (and perhaps altogether unwise, even false) question. I think we’re assured that the Holy Spirit “bloweth where It listeth”. Does the Holy Spirit watch over and at least in some sense guide my children (and friends) who find themselves on a radically different path from mine (even entirely non-Orthodox)? I certainly hope so. Is He active throughout the world, even in people & places where the true Faith is completely unknown? To say otherwise would, I think, be heresy. So that’s not where the “solution” is to be found.
Are manifestations of divine grace to be found in the Moscow Patriarchate, in the altogether modernist/ecumenist jurisdictions? Certainly — but what do they signify? I think it would be an error to claim them as “stamps of approval”. They are also found in wholly heterodox, even non-Christian contexts. Such things are meant to lead us to the Truth — not to prove that we are already “there”. In many cases, they are doubtless calls to repentance, to conversion, though they may also of course in some instances be great consolations. So there’s no “solution” there either.
It’s obvious you already have a pretty good grasp of the “data” — the outright heretical behavior of the Church of Antioch, etc. So there’s no point in belaboring any of that. For some people, of course, this is not the case — they are ignorant, either innocently or willfully, of what is really going on. You are not.
For me, the situation was and is quite clear — my conscience simply will not permit me to enter into sacramental communion with such violations of the Truth. Prior to the debacle of Ascension 2007, I was often in a very uncomfortable position. The official teaching of our Church precluded such communion, but that teaching was all too often ignored in practice, often quite blatantly so, by some of our hierarchs and a considerable number of our clergy. That “thorn in my side” was removed when all of those folk — may the Lord forgive and correct them — departed for more comfortable “lodgings” in the bosom of the MP. I no longer have to live with that ambiguity.
Neither I nor my bishop make any “judgement” as to the “gracefulness” or lack thereof of other hierarchies — but I must discern where the Orthodox Faith is being kept and where it is not (or where there is no certainty that it is) — and act accordingly. Thus, I could not place myself under the omophorion of any of those various bishops (regardless of whether they need to be identified as schismatic or not) who explicitly or implicitly claim to have such knowledge, and (usually) declare themselves and only themselves to be Orthodox. By God’s grace, a path was provided — Vladyka Agafangel simply “stayed put” in the Faith and Church as I had known it from my (spiritual) infancy — and so did I and my flock.
I cannot tell you what you should do; I only know what I must (and must not) do. For you, a monastic, there is of course a complicating element which doesn’t apply to me — the vow of monastic obedience and stability, something which I can only “know” from the outside and somewhat in the abstract. I long regarded Holy Trinity Monastery in Jordanville, New York, as my “spiritual home”, but there was a decided “weather shift” there long before 2007 which made me increasingly less comfortable and less “at home” there. In fact, it’s been many years since I’ve spent more than a few hours at a time there — it felt as if what I had once known there had “gone missing”. Indeed, it had pretty much gone missing from the Church as a whole, though it took me a long time to realize it.
Indeed, I only really recognized the absence when suddenly I once again experienced it, in the celebration of the Apostles’ feast at the conclusion of the first major gathering of the clergy of our “remnant” Church in the summer of 2007 — something I had known at Holy Trinity Monastery, known when I was blessed to serve with St. Philaret, to which I cannot put a name. Once again I was (and remain) “home”. Thanks be to God!
Your troubled state of mind & soul is, I think, a positive sign. At least you don’t have your head buried in the sand! But it’s also an indication, as you clearly perceive, that something is badly wrong. Were it otherwise, you would be at peace (but of course there are some unfortunate souls who seem quite incapable of being at peace — I pray you’re not one of them!).
What to do about it? That I really can’t tell you. I know that I couldn’t live with what you are living with (the blatant contradiction between what you know to be true Orthodoxy and the behavior of those with whom you find yourself in communion), even were it to require (God forbid!) that I stand absolutely alone. Apparently others, presumably good and honest (all my Orthodox relatives included) somehow find it possible to live with that contradiction. I don’t judge them — but neither can I commune with them.
So we try to find ways to get along — and sometimes they are peculiar indeed. Imagine a vigil service concluding (others had needed to leave early) with me serving, a Metropolia (“OCA”) priest and ROCOR/MP deacon chanting the rest of the service — and concluding with the two of them chanting the polychronion for Met. Agafangel!
Practically speaking, should you come to the conclusion that you cannot live with a divided heart, I’ll do my very best to assist in whatever way possible.
I fear I may succeed only in making your torment worse — but if so, may it serve as a spur to enlightenment and growth which in the end leads to peace. Please forgive me if I have in any way offended you or hurt you — far from my intention!
In Christ Jesus,
Fr. Gregory Williams
Monk: “First, you yourself believe grace to be both in World Orthodoxy and ROCOR-A (your synod).”
Fr. G: Not quite how I would put it. I believe divine grace, the Holy Spirit, to be everywhere (“Who art every where present and fillest all things…”). To the question “Is the (true) ROCOR a grace-filled Church,” I would readily reply with an unqualified “Yes”. I could not do that with respect to the MP, Antiochians, etc., but no way would I deny that there is any presence of the Holy Spirit therein. But then I wouldn’t say that even of blatantly schismatic or overtly heretical “churches” — “the Spirit listeth where It willeth.”
This doesn’t mean there is no difference between, e.g., the MP & the Primitive Baptists, but that difference doesn’t lie in the presence or absence of “grace”. It is to be found in the answers to questions such as to what degree one or the other is indeed preaching (and living) the Gospel — and the answer to that can’t be an unqualified negative even with respect to absolute pagans (so says St. Paul).
Monk: “Also you said, that you could simply not accept to follow falsehood. Well, there we are! Do you see, Fr. Gregory, the whole issue has been approached the wrong way from my side. It is not a question whether or not there actually is grace in World Orthodoxy, but whether or not they actually are confessing the correct faith.”
Fr. G: That is indeed the key question, and one which I have no difficulty answering — with the results you see.
Monk: “Bishop Christodoulos from the old-calendar Greek Orthodox Church (Chrysostomos II) once said to me: ‘Just follow the commandments, and you will know what to do.’”
Fr. G: Very good advice, I think. But, as you observe, not so transparent in its implementation — until you do know, and then everything becomes very clear. One key indicator — when we are on a right and godly path, the “confusion” of which you earlier wrote falls away (but of course, regrettably, there’s also the possibility of being “unconfused” simply because one is stubborn or blind!).
Monk: “Because ROCOR/MP have essentially adopted the very same thinking and spirit as World Orthodoxy, which we see in, e.g.,the shameless defrocking of Vl. Diomid, one of their very own fellow-hierarchs; their attitude towards the old-calendar Churches as graceless schismatics; the concelebration with heretical Orthodox Churches etc.”
Fr. G: This combination is a very powerful indicator of what is really going on: condemnation of those who struggle truly to live the Orthodox Faith, and blatant disregard for that Faith evidenced by such actions as maintaining communion with the now officially heretical Church of Antioch (because of its arrogant violation of the Councils in communing with the Monophysites).
Monk: “For some years I have been thinking of just settling down in the country-side some remote place, build myself a small 12 by 12 foot cabin, install a woodstove and pray (all my Orthodox life I have always been drawn to silence in a remote place). I am not approaching this light-mindedly.”
Fr. G: I am ill-suited to advise a monastic, but would nevertheless give a word of caution, both from reading and my own experience: Isolation can be very dangerous to someone who is not yet spiritually prepared for it. Our world does not lend itself to such preparation, which can perhaps come about only after long experience in a genuinely communal monastic life (I’m not at all certain your monastery qualifies for that). The same caution would apply to “starting” a monastic community. Certainly, I would suggest that neither step should be taken at the same time as your separation from the MP (and thus your present monastery) and embarking on a new life — at least, certainly not without the well-considered blessing of your “new” hierarch (and thus monastic superior).
Monk: “Well, in any case, whatever I decide (hopefully pleasing to God), is there any possibility that you would have a place for me for some time (maybe even up to a year) if it should come to that? I would then just sell my crafts (for some small income), pray, commune and trying to figure out what next (if you need some help with anything, I can help).”
Fr. G: I can’t give any definitive answer to this. As I said earlier, we are in no position to support anyone, but do have lots of space. Certainly, we could not take on a “monastic resident” without Vl. Agafangel’s blessing. Should he give it, and you be in a position to support yourself (including some token contribution to the serious costs of maintaining such a place as this — taxes alone over $3000/yr), we could explore the possibilities.
Monk: “I can not join any synod yet, so officially I will be in nobody`s synod.”
Fr. G: In that event I don’t see how you can commune; I don’t think the Church communes “free agents”.
Monk: “I then wrote a 40-page long letter intended for Vladyka Hilarion commenting on these issues, hopefully making him think of what ROCOR/MP is now participating in. Are you interested in reading this letter, before I send it?”
Fr. G: I’m afraid Met. Hilarion is fully aware of what he is doing. I’ve known him since 1980, some of the time quite closely, and cannot imagine otherwise. The apostasy of Antioch is too well-known and documented (including, unofficially, intercommunion as well with the Melkite Roman Catholics) to require more documentation. Nevertheless, if your letter includes well-referenced documentation, I would be interested in seeing it.
May the Lord bless and preserve you in your journey!
Fr. Gregory+
Afterfeast of Ascension 2009
_______
The above article appears in the most recent issue of Living Orthodoxy. Subscription: $22/year
http://www.sjkp.org/search.php?static=3373
Monk: Christ is risen! Thanks again for your thoughtful and thought-provoking letter, Father.
Fr. G: I understand too well the dilemma in which you find yourself, and am quite certain it is one which is widespread. I make no claim to being able to determine whether any hierarchy “has grace” or not. Indeed, I’m quite convinced this is an unanswerable (and perhaps altogether unwise, even false) question. I think we’re assured that the Holy Spirit “bloweth where It listeth”. Does the Holy Spirit watch over and at least in some sense guide my children (and friends) who find themselves on a radically different path from mine (even entirely non-Orthodox)? I certainly hope so. Is He active throughout the world, even in people & places where the true Faith is completely unknown? To say otherwise would, I think, be heresy. So that’s not where the “solution” is to be found.
Are manifestations of divine grace to be found in the Moscow Patriarchate, in the altogether modernist/ecumenist jurisdictions? Certainly — but what do they signify? I think it would be an error to claim them as “stamps of approval”. They are also found in wholly heterodox, even non-Christian contexts. Such things are meant to lead us to the Truth — not to prove that we are already “there”. In many cases, they are doubtless calls to repentance, to conversion, though they may also of course in some instances be great consolations. So there’s no “solution” there either.
It’s obvious you already have a pretty good grasp of the “data” — the outright heretical behavior of the Church of Antioch, etc. So there’s no point in belaboring any of that. For some people, of course, this is not the case — they are ignorant, either innocently or willfully, of what is really going on. You are not.
For me, the situation was and is quite clear — my conscience simply will not permit me to enter into sacramental communion with such violations of the Truth. Prior to the debacle of Ascension 2007, I was often in a very uncomfortable position. The official teaching of our Church precluded such communion, but that teaching was all too often ignored in practice, often quite blatantly so, by some of our hierarchs and a considerable number of our clergy. That “thorn in my side” was removed when all of those folk — may the Lord forgive and correct them — departed for more comfortable “lodgings” in the bosom of the MP. I no longer have to live with that ambiguity.
Neither I nor my bishop make any “judgement” as to the “gracefulness” or lack thereof of other hierarchies — but I must discern where the Orthodox Faith is being kept and where it is not (or where there is no certainty that it is) — and act accordingly. Thus, I could not place myself under the omophorion of any of those various bishops (regardless of whether they need to be identified as schismatic or not) who explicitly or implicitly claim to have such knowledge, and (usually) declare themselves and only themselves to be Orthodox. By God’s grace, a path was provided — Vladyka Agafangel simply “stayed put” in the Faith and Church as I had known it from my (spiritual) infancy — and so did I and my flock.
I cannot tell you what you should do; I only know what I must (and must not) do. For you, a monastic, there is of course a complicating element which doesn’t apply to me — the vow of monastic obedience and stability, something which I can only “know” from the outside and somewhat in the abstract. I long regarded Holy Trinity Monastery in Jordanville, New York, as my “spiritual home”, but there was a decided “weather shift” there long before 2007 which made me increasingly less comfortable and less “at home” there. In fact, it’s been many years since I’ve spent more than a few hours at a time there — it felt as if what I had once known there had “gone missing”. Indeed, it had pretty much gone missing from the Church as a whole, though it took me a long time to realize it.
Indeed, I only really recognized the absence when suddenly I once again experienced it, in the celebration of the Apostles’ feast at the conclusion of the first major gathering of the clergy of our “remnant” Church in the summer of 2007 — something I had known at Holy Trinity Monastery, known when I was blessed to serve with St. Philaret, to which I cannot put a name. Once again I was (and remain) “home”. Thanks be to God!
Your troubled state of mind & soul is, I think, a positive sign. At least you don’t have your head buried in the sand! But it’s also an indication, as you clearly perceive, that something is badly wrong. Were it otherwise, you would be at peace (but of course there are some unfortunate souls who seem quite incapable of being at peace — I pray you’re not one of them!).
What to do about it? That I really can’t tell you. I know that I couldn’t live with what you are living with (the blatant contradiction between what you know to be true Orthodoxy and the behavior of those with whom you find yourself in communion), even were it to require (God forbid!) that I stand absolutely alone. Apparently others, presumably good and honest (all my Orthodox relatives included) somehow find it possible to live with that contradiction. I don’t judge them — but neither can I commune with them.
So we try to find ways to get along — and sometimes they are peculiar indeed. Imagine a vigil service concluding (others had needed to leave early) with me serving, a Metropolia (“OCA”) priest and ROCOR/MP deacon chanting the rest of the service — and concluding with the two of them chanting the polychronion for Met. Agafangel!
Practically speaking, should you come to the conclusion that you cannot live with a divided heart, I’ll do my very best to assist in whatever way possible.
I fear I may succeed only in making your torment worse — but if so, may it serve as a spur to enlightenment and growth which in the end leads to peace. Please forgive me if I have in any way offended you or hurt you — far from my intention!
In Christ Jesus,
Fr. Gregory Williams
Monk: “First, you yourself believe grace to be both in World Orthodoxy and ROCOR-A (your synod).”
Fr. G: Not quite how I would put it. I believe divine grace, the Holy Spirit, to be everywhere (“Who art every where present and fillest all things…”). To the question “Is the (true) ROCOR a grace-filled Church,” I would readily reply with an unqualified “Yes”. I could not do that with respect to the MP, Antiochians, etc., but no way would I deny that there is any presence of the Holy Spirit therein. But then I wouldn’t say that even of blatantly schismatic or overtly heretical “churches” — “the Spirit listeth where It willeth.”
This doesn’t mean there is no difference between, e.g., the MP & the Primitive Baptists, but that difference doesn’t lie in the presence or absence of “grace”. It is to be found in the answers to questions such as to what degree one or the other is indeed preaching (and living) the Gospel — and the answer to that can’t be an unqualified negative even with respect to absolute pagans (so says St. Paul).
Monk: “Also you said, that you could simply not accept to follow falsehood. Well, there we are! Do you see, Fr. Gregory, the whole issue has been approached the wrong way from my side. It is not a question whether or not there actually is grace in World Orthodoxy, but whether or not they actually are confessing the correct faith.”
Fr. G: That is indeed the key question, and one which I have no difficulty answering — with the results you see.
Monk: “Bishop Christodoulos from the old-calendar Greek Orthodox Church (Chrysostomos II) once said to me: ‘Just follow the commandments, and you will know what to do.’”
Fr. G: Very good advice, I think. But, as you observe, not so transparent in its implementation — until you do know, and then everything becomes very clear. One key indicator — when we are on a right and godly path, the “confusion” of which you earlier wrote falls away (but of course, regrettably, there’s also the possibility of being “unconfused” simply because one is stubborn or blind!).
Monk: “Because ROCOR/MP have essentially adopted the very same thinking and spirit as World Orthodoxy, which we see in, e.g.,the shameless defrocking of Vl. Diomid, one of their very own fellow-hierarchs; their attitude towards the old-calendar Churches as graceless schismatics; the concelebration with heretical Orthodox Churches etc.”
Fr. G: This combination is a very powerful indicator of what is really going on: condemnation of those who struggle truly to live the Orthodox Faith, and blatant disregard for that Faith evidenced by such actions as maintaining communion with the now officially heretical Church of Antioch (because of its arrogant violation of the Councils in communing with the Monophysites).
Monk: “For some years I have been thinking of just settling down in the country-side some remote place, build myself a small 12 by 12 foot cabin, install a woodstove and pray (all my Orthodox life I have always been drawn to silence in a remote place). I am not approaching this light-mindedly.”
Fr. G: I am ill-suited to advise a monastic, but would nevertheless give a word of caution, both from reading and my own experience: Isolation can be very dangerous to someone who is not yet spiritually prepared for it. Our world does not lend itself to such preparation, which can perhaps come about only after long experience in a genuinely communal monastic life (I’m not at all certain your monastery qualifies for that). The same caution would apply to “starting” a monastic community. Certainly, I would suggest that neither step should be taken at the same time as your separation from the MP (and thus your present monastery) and embarking on a new life — at least, certainly not without the well-considered blessing of your “new” hierarch (and thus monastic superior).
Monk: “Well, in any case, whatever I decide (hopefully pleasing to God), is there any possibility that you would have a place for me for some time (maybe even up to a year) if it should come to that? I would then just sell my crafts (for some small income), pray, commune and trying to figure out what next (if you need some help with anything, I can help).”
Fr. G: I can’t give any definitive answer to this. As I said earlier, we are in no position to support anyone, but do have lots of space. Certainly, we could not take on a “monastic resident” without Vl. Agafangel’s blessing. Should he give it, and you be in a position to support yourself (including some token contribution to the serious costs of maintaining such a place as this — taxes alone over $3000/yr), we could explore the possibilities.
Monk: “I can not join any synod yet, so officially I will be in nobody`s synod.”
Fr. G: In that event I don’t see how you can commune; I don’t think the Church communes “free agents”.
Monk: “I then wrote a 40-page long letter intended for Vladyka Hilarion commenting on these issues, hopefully making him think of what ROCOR/MP is now participating in. Are you interested in reading this letter, before I send it?”
Fr. G: I’m afraid Met. Hilarion is fully aware of what he is doing. I’ve known him since 1980, some of the time quite closely, and cannot imagine otherwise. The apostasy of Antioch is too well-known and documented (including, unofficially, intercommunion as well with the Melkite Roman Catholics) to require more documentation. Nevertheless, if your letter includes well-referenced documentation, I would be interested in seeing it.
May the Lord bless and preserve you in your journey!
Fr. Gregory+
Afterfeast of Ascension 2009
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The above article appears in the most recent issue of Living Orthodoxy. Subscription: $22/year
http://www.sjkp.org/search.php?static=3373
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