After my death our beloved Church abroad will break three ways ... first the Greeks will leave us as they were never a part of us ... then those who live for this world and its glory will go to Moscow ... what will remain will be those souls faithful to Christ and His Church. ~St. Philaret of NY


Western Rite monkey business in the past

Maybe it is a good time to recall that even the ROCOR-MP got fed up the western rite.  
The party's over!


NEW YORK: July 12, 2013
An Extraordinary Session of the Synod of ROCOR-MP Bishops was Held

On Wednesday, July 10, 2013, an extraordinary session of the Synod of Bishops of the Russian Orthodox Church Outside of Russia was held, presided over by its First Hierarch, His Eminence Metropolitan Hilarion of Eastern America and New York. Participating in the meeting were permanent members of the Synod of Bishops: His Eminence Archbishop Mark of Berlin and Germany; His Eminence Archbishop Kyrill of San Francisco and Western America; His Eminence Archbishop Gabriel of Montreal and Canada, and His Grace Bishop Peter of Cleveland, Administrator of the Diocese of Chicago and Mid-America. 

Deliberating on the matter of Bishop Jerome of Manhattan, the Synod of Bishops made a decision as follows: 
“During a meeting of the Synod of Bishops on Wednesday, July 10, 2013, presided over by the First Hierarch of the Russian Church Abroad, A DECISION WAS MADE: on the activities of Bishop Jerome of Manhattan, Vicar of the President for the Administration of Western Rite Parishes. 

After exhaustive deliberation, IT WAS DECREED: 

1) To halt the ordination of new clergymen for parishes adhering to the Western Rite.  

2) To censure Bishop Jerome for his willfulness in administering the parishes adhering to the Western Rite, and in performing various ecclesial services not approved by the Synod of Bishops, and for criticizing his brethren in letters to clergy and laity. 

3) To deny recognition of the ordination of a group of individuals by Bishop Jerome during a single divine service, and to regularize them following a thorough examination of the candidates. 

4) To release Bishop Jerome from all duties, including those of Vicar of the President in administering Western Rite parishes, designating him as retired without the right to serve in the Synodal Cathedral “of the Sign” in New York, or to perform ordinations or award clergymen, and designating his place of residence at St Vladimir Memorial Church of the 1000th Anniversary of the Baptism of Russia in Jackson, NJ. 

5) To bless Bishop Jerome to perform divine services within the confines of the Eastern American Diocese with the consent of its Ruling Bishop.  

6) To release Monk Anthony (Bondi) from all of his administrative duties and from the spiritual ministry to the Vicariate of Western Rite Parishes. 

7) To establish a commission to examine the means of integrating clergymen and communities of the Western Rite into the liturgical life of the Russian Orthodox Church, consisting of: Metropolitan Hilarion of Eastern America and New York, President; Bishop George of Mayfield, Vicar of the Eastern American Diocese; Protopriest David Straut of the Eastern American Diocese, and Protopriest Anthony Nelson of the Mid-American Diocese. 

8) To address an epistle to the clergymen and communities of the Western Rite regarding the need for them to adopt the order of divine services of the Eastern Orthodox Catholic Church, while preserving, when necessary, certain particularities of the Western Rite.  

9) To emphasize our adherence to the rules and traditions of the Eastern Orthodox Catholic Church in general and of the Russian Orthodox Church in particular.  

10) To deem this decree immediately valid and to submit it to the members of the Council of Bishops in the form of a questionnaire for confirmation.” 

The meeting concluded with the singing of “It is Truly Meet.” 

Related post:  in the latest issue of The Shepherd magazine

Interesting mention of St. Vladimir in news story

PJ Media

Liberal Pro-LGBT Church Hosts Pagan Idol in Art Exhibit

The Sviatovid Sculpture displayed in Binghamton United Presbyterian Church. Photo via Instagram, 3dprojectionmapping.

     Last week, a fifteen-foot-tall totem meant to represent a pagan god from Eastern Europe was put on display in a historic 200-year-old mainline Protestant church in Binghamton, N.Y. The church hosted the image of the idol as part of the LUMA Projection Arts Festival.
     "Sviatovid will materialize on the altar of Binghamton United Presbyterian Church with additional content," the festival website announced. "In an homage to the striking 19th century architecture of the church, the students of the BARTKRESA academy will build an original 3.5 minute pre-show. The church spire, pipe organ and stained glass inform the new work."
     Theologically, Presbyterian churches do not have altars, but rather communion tables. As Juicy Ecumenism's Josiah Aden pointed out, the pagan image was displayed in the church's chancel, not on its nonexistent altar. The prominent placement of the idol — and the claim that the church's spire, pipe organ, and stained glass "inform the new work" — are worrisome, however.
     "A fifteen-foot-tall faceted totem, Sviatovid is inspired by a ninth century Slavic deity and a medieval sculpture of the same name. With four faces, Sviatovid was not omniscient, but could take in the world from literally all four cardinal directions," the LUMA festival website explained. "In keeping with the deity’s origin story, Sviatovid is on an intercontinental expedition to bring people closer together."
     As Aden explained, the totem is based on an archaeological artifact discovered near the Zbruch River in Western Ukraine. While it is possible the idol was a forgery, some scholars have argued that it depicts the pagan god Perun, the god of war, fertility, and abundance — a god historically viewed as being in competition with the Christian God.

Josh Harris Kisses Christianity Goodbye

     "According to the early Ruthenian chronicles, Prince Vladimir the Great erected a cult statue of Perun (along with other Pagan idols) outside of his palace in Kiev shortly after he started his rule in 980," Mikołaj Gliński wrote for Poland's culture web portal. "As the greatest Slavic god, Perun was considered equal in power to the new Christian God. This however was no mitigating circumstance, as in 988 shortly after the Kiev Duchy adopted Christianity, the same ruler ordered that the pagan idols be destroyed. The greatest of them, Perun, was tied to a horse, dragged down a hill, and repeatedly beaten with sticks, before being eventually thrown into the Dnieper River. Vladimir then ordered that the statue be floated downstream until it passed the Dnieper Rapids."
     Yet Binghamton United Presbyterian Church displayed an image of this idol inside the church on September 7 and 8.

     The first of the Ten Commandments reads, "I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before me. You shall not make for yourself a carved image ... You shall not bow down to them or serve them" (Exodus 20:2-5).
     When asked "What is the great commandment in the law?" Jesus replied, "You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets" (Matthew 22:36-40).

Mayor Pete Is a 'Modern-Day Pharisee,' Brother-in-Law Says

     In the second century B.C., the Seleucid King Antiochus IV Epiphanes set up an altar to Zeus in the Jewish Temple in Jerusalem and set up an idol of Zeus made after his own likeness. According to some reports, he also sacrificed pigs. This desecration led the Jews to revolt under Judas Maccabeus, establishing an independent Israel for the first time in more than 100 years.
     Christians consider the true church of Jesus — His body — to be the believers, not the physical church buildings (1 Corinthians 6:19, 12:27). Even so, there is something sacrilegious about a church hosting an image of a pagan idol in a building dedicated to the worship of God.
     The church may have agreed to host the idol in the spirit of multiculturalism or as a celebration of art. If so, this seems to illustrate the danger of going too far to embrace foreign cultures and forgetting that Jesus is the only way to God (John 14:6). Many liberal congregations have embraced universalism, the doctrine that people can be saved without Jesus. This doctrine is a clear rejection of the Bible's teaching, and it belittles Jesus' Death and Resurrection.
     Many prominent Christians have drifted away from the faith as they reject the claims that Jesus is the only way to salvation and embrace the culturally popular LGBT sexual morality.
For its part, Binghamton United Presbyterian Church affiliates itself with More Light Presbyterians, a pro-LGBT group of Presbyterians that advocates for same-sex marriage, rejecting the Bible's teaching of marriage as between one man and one woman. It describes itself as a "proudly open and affirming congregation" welcoming to "nontraditional families."
     A member of the PC(USA) liberal denomination, Binghamton United Presbyterian Church experienced a drop in its congregation from 2013-2017 (from 220 to 178 members, 19 percent), while Sunday attendance declined from 64 to 53 (17 percent). While the church prizes diversity, the congregation is not diverse. It only includes four nonwhite members, with 72 percent of members age 65 or older.
     The church did not respond to PJ Media's request for comment by press time.

ROCOR in Argentina

Author: Metropolitan Agafangel. Publication Date: September 11, 2019 . Category: ROCOR.

White emigration, trial with the Russian Orthodox Church and Uruguayan prison

How the Russian Orthodox Church Lives in the Captial of Argentina

Ekaterina Bazanova

Holy Trinity Church on a street of Brazil in Buenos Aires - the first Orthodox church in South America.  It was consecrated in 1901.  For many years it was the center of white emigration.  Its current abbot studied at a seminary in New York, and speaks Russian as if the last hundred years had simply not existed.

The present tense tells how the Russian Orthodox Church sued property abroad back in 1956, why the rector of the independent church ended up in prison and how he got out of it, as well as the candle workshop and the Argentinean national mate.

“I let homeless Maxim stay here at night.  He is from Ukraine, the fourth year in Argentina.  He drinks, he was on the street, he lost his documents.  It's a common story,” says father Alexander Ivashevich.  The temple building has two entrances, one leads directly to the church, the other - into a small corridor and office space.  There is a worn sofa in the entrance room, in the corner opposite - a ceremonial oil portrait of the last Russian Emperor Nicholas II, on the wall - a photograph of the tsar’s mother, the Dowager Empress Maria Fedorovna.  It smells of old furniture and incense.

A narrow spiral staircase with wooden steps leads to the second floor - to the office of Father Alexander.  There is another portrait of Nicholas II, but already photographic and smaller.  “I’m a man brought up by white emigration.  At the Saturday school at this church we were told a lot about the last Romanovs.  They were presented as the standard of the Russian Orthodox family.  We were taught to be Russian citizens, not by passport, but by conviction,” the priest explains.

Church for emigrants

Holy Trinity Church - a church in the style of Moscow churches of the XVII century.  Money for the construction of the temple at the end of the 19th century was raised by its first rector and part-time secretary of the Russian diplomatic mission Konstantin Izraztsov: donations came from St. Petersburg, Moscow and Nizhny Novgorod; a large sum was transferred by Nicholas II and his mother.

The project of the cathedral was developed by the Russian Imperial Academy of Arts, and implemented by the Argentine architect Alejandro Christoffersen.  Blue domes, porcelain tiles iconostasis and stained glass windows.  In addition to the church itself, the building has a large meeting room, a parish kitchen, an apartment and an abbot's study, several office rooms.

October 6, 1901. Consecration of the Holy Trinity Church in Buenos Aires. Photo: National Archive of Argentina

At the beginning of the 20th century, most of the Orthodox community in Argentina was composed of Greeks, Serbs, Bulgarians and Romanians.  In 1911, as if anticipating the imminent collapse of the Russian Empire, Konstantin Izraztsov took a large loan from one of the Argentinean entrepreneurs and built a tenement house for 14 apartments near the church.  Soon it turned into the main source of subsistence for coming: a lot of emigrants lived in apartments immediately after the revolution in Russia.

Alexander Ivashevich from early childhood knows the Holy Trinity Church and its parishioners.  He is the son of the Orthodox priest Valentin Ivashevich and mother Martha, an emigrant in the second generation.  Valentin's parents - the grandparents of Father Alexander - left for Western Argentina in 1936 in Argentina.  Mother Martha's family is of Spanish descent.  Prior to her marriage, she danced in the corps de ballet of the Colon Theater in Buenos Aires and acted in episodic films under the pseudonym Mabel Doran.  "Mom loved her father so much that without regret left the scene for him," says Alexander Ivashevich.

Father Valentin Ivashevich and mother Martha. Photo: personal archive of Alexander Ivashevich

After the revolution, parishioners of the church on the street of Brazil were mainly white-emigrant families, says the priest: Mukhanovs, Gorchakovs, Volkonskys.  “I myself remember well Count Aleksey Uvarov.  He, a teenager, was sent by his mother by train to his sister in France, and from there he already ended up in Argentina.”  Uvarov in Buenos Aires first worked as a messenger in a hotel.  But the authorities quickly appreciated his excellent manners and knowledge of foreign languages, and a few years later he was already managing.

Former Russian nobles in the Argentine emigration worked as translators, engineers, architects.  One of the most famous parishioners of that time, Father Alexander calls General Alexei Schwartz, who settled in the vicinity of Buenos Aires with his wife in 1923.  Before the revolution, he made a brilliant career as a military engineer, specialist in the construction of fortifications.  In Argentina, he taught fortification at the Higher Military School, wrote textbooks and was very worried that the country that sheltered him was completely not interested in building fortresses.


It was because of General Schwartz that the first serious split occurred in the parish.  This happened in 1941, when Nazi Germany attacked the Soviet Union.

“The general asked Father Konstantin to serve a prayer service for the victory of the Red Army.  The abbot categorically refused, saying that they were the same Bolsheviks who killed the Russian people, but offered to serve a memorial service for all those who died in the war.  Schwartz considered this a betrayal of the homeland,” Ivashevich says.

The conflict between Izraztsov and the general became public.  Schwartz and his supporters no longer went to the service of the Holy Trinity Church.

After the Second World War, the situation in the Russian-speaking community of Buenos Aires was complicated by the fact that former Vlasovites began to come under foreign names.  "There were quite a few.  Of course, no one spoke directly about their past, but it was not difficult to guess."  Some of them are still alive.  According to Ivashevich, not so long ago he was urgently summoned to a dying woman, but he did not have time to get there - an elderly woman died.  "Father, I must confess.  I'm not Victor Orlovsky, but George Orlov," the widower suddenly opened up.  He said that he was a pilot and served with the side of the Nazis, General Vlasov, and after the war he fled with his bride to Buenos Aires.

In 1946, Argentina established diplomatic relations with the USSR, severed immediately after the October Revolution.  And after the first Soviet ambassador, the representative of the Russian Orthodox Church of the Moscow Patriarchate Bishop Theodore arrived in Argentina.  Under his leadership, on the opposite end of the Holy Trinity Church of Buenos Aires, on Bulnes Street, a new Annunciation Cathedral was built.  “From the point of view of white emigrants, even street contact with the Soviet people was considered a betrayal.  The translators who decided to work for the embassy were looked askance,” Alexander Ivashevich describes the situation in those years.


In 1953, the abbot of the Holy Trinity Church, Father Konstantin Izraztsov, died.  Three years later, the Moscow Patriarchate filed for an orphaned parish in an Argentine court.  The lawsuit is a temple building on a street in Brazil.  Proving its right to property, the Russian Orthodox Church of the Moscow Patriarchate declared itself the sole legal successor to the Russian pre-revolutionary church. 

Izraztsov’s successor, Archpriest Fedor Formanchuk, did not really do anything and considered the lawsuit initially lost.  In 1969, Valentin Ivashevich, the father of her current abbot, became the second priest of the Holy Trinity Church.  Then he first learned about the lawsuit and decided to fight.  He began to go to court hearings, read the laws and consulted with lawyers.

Holy Trinity Church. Photo: Franco Lovisolo

"Moscow claimed that we did not have parishioners.  Argentine court officials came to check, saw a full church of people and went to serve in the church of the Russian Orthodox Church.  Believers for the Annunciation Cathedral were gathered through the Soviet embassy in clubs like Mayakovsky and Gorky.  They sang.  There they sang songs and ate pies, and then suddenly, often for the first time in their lives, they came to worship," Fr. Alexanders gives this version of the white-emigrant church.

The lawsuit lasted almost twenty years - until 1975 - and ended in the victory of an independent parish.  The court considered that the Russian Orthodox Church never owned the property it claimed.  It was necessary to pay legal costs for 19 years of the process.  The Russian Orthodox Church was supposed to do this, but the Soviet church institution in Buenos Aires declared itself financially insolvent.  As a result, the entire amount - $ 20 thousand - was forced to pay a parish on the street of Brazil.  When subsequently Father Valentin accidentally met with the Soviet clergy at receptions with the Argentine president or ministers and they began to persuade him to go under the protection of Moscow, the priest always reminded them of his duty - and the conversation ended.


The news of the collapse of the USSR on the street of Brazil was received with enthusiasm.  The parishioners were ready to share with their "brothers exempted from the yoke of godlessness" all that they had, says Father Alexander.  New emigrants began to appear in Buenos Aires.  Among them are former Soviet sailors with invalid passports and expired contracts.  Nobody needed them at home: it is not clear who was now responsible for their documents and return, and people literally had nowhere to go.

One winter, in the park opposite the church, the then abbot Father Valentine saw a large group of men, obviously non-local, who were basking in the sun.  They turned out to be sailors.  Money ran out, nowhere to sleep.  The priest sheltered them, placing them in his own apartment and in the office premises of the church. Just at that time, the parish apartment building was almost completely evicted: it was being prepared for overhaul.  And Father Valentin invited the sailors to temporarily live in the vacated apartments until the situation with their documents becomes clear.

Having settled in a new place, the men quickly realized that it was virtually impossible to evict tenants by force in Argentina: the laws protect them, the police prefer not to intervene, and the courts go on for years.  By the time the sailors arrived, several Argentines lived in the apartment building, who did not want to leave it for the time of the overhaul.  Together, the sailors and these tenants occupied 12 of the 14 apartments and refused to leave.  Over time, all sailors left the country, but before that they allowed other people to live on the usurped living space for money.  Since 1999, Holy Trinity Church has been seeking, through a court of law, the eviction of tenants-impostors, but to no avail.

Apartment building in Buenos Aires, owned by a parish on Brazil Street. Photo: Franco Lovisolo

“In the early 1990s, wonderful people also came, but for the most part the contingent was not the best.  Great joy was replaced by great disappointment,” father Alexander sighs.  He says that the story with the sailors was not the only one: several elderly single widows from the parish sheltered the families of post-Soviet emigrants and themselves almost remained on the street, but in these cases the church managed to help its parishioners.


Father Alexander led the parish recently - in 2015.  But he always understood that he wanted to connect life with the church.  After graduating from the gymnasium in Buenos Aires in the 1980s, he left Argentina for the United States to study Orthodox church chanting.

In 1987, Ivashevich entered Holy Trinity Theological Seminary in Jordanville, New York. Years of study were a difficult time, especially at first: “I woke up with the question: What am I doing here?  I knew Russian very well then, I didn’t understand everything.  At home we always spoke Spanish with my parents.  But there wasn’t everything in the seminary only in Russian, but also in the old spelling.  The manners are completely different.  I felt completely alien.  I decided to hold out for a maximum of a month and return home, and as a result I studied for all five years.  I lived in a monastery for the first two years and then in New York under Metropolitan ROCOR Vitaly."

Father Alexander in the Holy Trinity Church. Photo: Franco Lovisolo

In 1994, Alexander Ivashevich first visited Moscow.  He was invited there by businessmen from Russia, whom he met and made friends in Buenos Aires.  When the plane landed, the priest literally shook with excitement.  He was about to “step on Russia,” about which he had read and heard so much since childhood.  "I went out. It was dark, the crowd.  Dirt, rudeness.  I immediately wanted to go back to Buenos Aires.  My friends met me.  We drove around Moscow.  I looked at the city and seemed to divide it into two parts.  At the bottom was the Soviet Union, and at the top where the golden domes are my Russia."

Returning to Argentina, Alexander continued to communicate with Russian businessmen.  People who speak Russian and Spanish, like Ivashevich, were worth their weight in gold - and a Ural company selling chemicals has offered a recent seminarist.  At first he was an assistant and translator, later turned into a confidant.  Like almost all foreign entrepreneurs in Argentina, Russians kept money and bookkeeping in neighboring Uruguay - Latin American Switzerland.  So it was more profitable and reliable.  The company had no problems until the middle of 2000, when Uruguay, under pressure from Washington, passed a new anti-money laundering law.

"The Uruguayan authorities needed a show trial.  They were looking for a scapegoat, and I was the perfect candidate.  The director of a Russian company in Argentina is also a priest! Perfect!" - considers Ivashevich.  The Uruguayan authorities seemed suspicious of the transfer of $ 800 thousand that came from abroad.  Money froze, the trial and trial began.  The priest traveled seven times from Buenos Aires to Montevideo, testified, brought documents.  In the end, Uruguay demanded his extradition.  “The lawyers advised me to wait, to sit quietly, but I couldn’t.  For the seventh year I didn’t sleep well and wanted to prove my innocence,” the priest explains.  In October 2012, Argentine policemen came for him right to the church on a street in Brazil and escorted him to the airport.  He was facing up to 12 years in prison.

Serving a preventive arrest on suspicion of money laundering, Alexander Ivashevich was sent to one of the worst places in Uruguay - the COMCAR maximum security prison in the vicinity of Montevideo.  For two months he was sitting in a common cell with those accused of murder and theft.  Then, at the request of the Argentinean embassy, he was transferred to drug dealers.

“My family was in shock!  But knowledgeable people explained to them that this is the safest place, without fights and stabbing.  So it was,” says Father Alexander.  He spent almost a year behind bars and was released after lawyers were able to prove that he only obeyed the orders of the owner of the company and did not commit anything illegal.  The Uruguayans released the only detainee, left the frozen money to themselves, but as if they had forgotten about the case - it is not being investigated, but not closed.  “Because of this, I have not been given a visa to the United States since then, where my brother and other relatives live.  This is the main disorder,” said Alexander Ivashevich.

After the death of his father in 2015, he became rector of the Holy Trinity Church and is no longer engaged in any part-time jobs.

Father Alexander in the Holy Trinity Church. Photo: Franco Lovisolo


After the interview, the priest goes down to the parish kitchen to see if the food is ready for the homeless.  The arrival every day from Monday to Friday feeds them a hot lunch.  Behind the stove, stirring in a huge pan, is a dish of lentils, pasta, carrots, fried onions and chicken, a many-year-old parishioner of Holy Trinity Church Katerina.  Originally from Crimea, in Buenos Aires since the mid-1990s, she is a “cultural worker,” as she represents herself.  Katerina is helped by an elderly Argentinean of Serbian descent Alberto.  He is 16 years older than Alexander Ivashevich, but calls him in Russian "dad."  

“Alberto is a very kind man, of a special spirit, but not completely in himself. He is lonely, abandoned.  His father, one might say, adopted him.  He is now always at church, well-fed, dressed, warm,” says Katerina.

At exactly noon, about twenty people gather at the church fence.  They take the plates and go to the park opposite.  "You see that in a black hood?  This is Artem, a Russian, a former sailor," says Alberto.

The parish on Brazil Street did not recognize the unification of the Russian Orthodox Church Abroad with the Russian Orthodox Church of the Moscow Patriarchate, which took place in 2007.  Other parishes in Argentina made different decisions: some became part of the ROC MP, others refused to join.  “It was not a reunion, but submission to Moscow.  The process is premature, more political than spiritual,” the abbot explains his position.  He asked the parishioners of the Holy Trinity Church, and they - the descendants of white emigrants, former Soviet citizens, Serbs and Romanians - spoke out against unification.  According to Father Alexander, he supports communication with the priests of the Moscow Patriarchate and "wholeheartedly for unity with the Russian people," but he does not like the concrete act signed by Patriarch Alexy II and Metropolitan Laurus and the process of strict subordination of foreign priests to Moscow.  The parish recognizes as its head the Metropolitan of New York and East America, the Archbishop of Tauride and Odessa Agafangel.

Having lost the apartment building in the 1990s, the Holy Trinity Church was forced to seek other sources of funding - and found it.  Now the parish produces candles for sale and owns a small plantation of Paraguayan holly in the northeast of Argentina, in the province of Misiones.  From the leaves of holly make the Argentinean national drink - mate.

source  https://www.currenttime.tv/a/argentina-orthodox/30149721.html

Fr. Seraphim Rose †1982 Aug20/Sep2

26 minutes

2 misleading statements in this video.

21:16  From the very beginning Fr. Seraphim never engaged in polemics.  This lie is part of a deliberate deceitful "rewriting" of the true Fr. Seraphim to make it appear Fr. Seraphim was growing towards supporting the political agenda of today's neo-Platina world-orthodox monastery.

Since when does a softened heart mean compromising the truth?

21:41.  The "mission"? ..."Needs to be taken to the whole world"?  Neo-Platina has no such mission, and if it did, it would not be deliberately suppressing Fr. Seraphim's Orthodox Word magazines and denying people access to Fr. Seraphim's most important missionary work.

Complete mp4 video sent to you on request.  450MB. 

Remembering why we oppose the new calendar

Why we oppose world Orthodoxy
Historic photos

Great Friday Evening 1951, Piraeus. Epitaphios of True Orthodox Christians overturned by order of “Archbishop” Spyridon Vlahos.jpg

May 9, 1988 "Archbishop" Stylianos of Australia Prays with Rabbis, Muslims, Papists, and Protestants in Sidney, Australia.jpg


• In Poland: boy arrested for taking a cross to a gay march

• Interesting blog:  World Orthodox American experiences living in Russia

RTOC Accuses GOC of Sergianism

I assume this is the article to which Bp. Ambrose refers:

From: Bishop Ambrose <episkoposamvrosios@gmail.com>
To: vladmoss <vladmoss@aol.com>
Sent: Tue, 11 Jun 2019 10:26
Subject: Re: 

  Dear Vladimir,
As one of our English-speaking faithful just sent me this article, and asked for a reply, I forward to you what I sent to him.  We have just put out a thick booklet in Greek in answer to these accusations; if you wish, I can ask Metropolitan Photios to send it to you; I am sure he has it in electronic form.
  Dear XXXXX,
Our Synod has replied at enormous length to these idiotic accusations (they do not belong to Filaret himself, but to others; he has just picked them up) in Greek, but who has time to translate all into English?  The majority of this literature (hundreds of pages containing almost no serious matter) was produced by a professor of law at the University of Thessaloniki, who will produce any opinion he is paid for, including views totally opposed to traditional Orthodox morals.  We have plenty of examples….

In short, the Greek state was seeking to correct an anomaly under which any but three religious Groups (New Calendarists, Muslims and Jews) were not recognised as such.  Up to now we had no legal recognition as a Church or Synod, but only as individual communities, each registered separately; this created enormous problems of property, jurisdiction, inheritance etc.  The new law offered the possibility of normal registration and function.  The advantages are of an administrative nature – we do not wish for, and will not receive, any economic advantages from the state.  However, we have the prospect of a situation where a bishop is actually responsible for his diocese, and not as at present, when every priest, monastery and parish gets up and leaves when the bishop applies some measure they do not like.  It also defends us from the vast crowds of deposed clergymen from the state church and other charlatans who use the name of TOC particularly for performing marriages of immigrants with Greek persons, usually for a significant payment.  These people, whose names we do not even know, give us a bad name.  In future, only we can use the name of True Orthodox Christians of Greece (the fact that is rattling Filaret, who in his time has passed through so many jurisdictions!)  The opposition to our application of this law (which has in fact been adopted by many bodies in Greece, including the Roman Catholics) has another effect, namely that we are clearly a separate religious body from the State Church of Greece, which until now has avoided declaring us schismatics in order to claim that we are merely disobedient children of the State Church, and therefore subject to their decisions and punishments; it is precisely this fact that has been used to persecute us through the courts until recently.  An obligatory part the registration under the new law is the specific confession of the faith of the body registered, and I challenge any of our opponents to find fault in the excellent and precise confession that we have there deposed.  The matter has been examined in the Synod at length, and has been adopted.  It is really puzzling why our opponents are claiming that the registration of a church organisation as a whole is more “Sergianist” than that of registration as separate entities, as exists now – even the monastery where Filaret lives is registered somehow!   Sergianism, as defined in our Synodal Ecclesiological document, is a quite different matter, ie. the subjection of the Church to state authorities with the specific aim of its destruction, and the lies and deceit involved in this process, and further the subjugation of the liberty of the church.  No such question arises here.   +A.

On the Church of Christ in the Light of the Orthodox Faith

Archpriest Michael Pomazansky   †1988Nov4os
     Lord, enlighten us with a clear concept of the Church

Fellow-citizens of the saints: 

"The Church is true existence, and not merely a presence.  It stands steadfast and all the while grows, or, using another figure, is built up (1 Cor. 3:10).  At the same time – or better to say – outside of time, it contains and unites within itself all the faithful, both those now living here, and those of all ages who have departed in the faith."  p. 53

"We must keep in mind that our calling upon the Saints and prayer to them are based on heavenly-earthly sobornost'.  Brothers on earth ask for help from brothers in Heaven and join with them in glorifying God."   p. 55

New Book, never before translated in English

On the Church of Christ in the Light of the Orthodox Faith

Archpriest Michael Pomazansky   †1988Nov4os
     Lord, enlighten us with a clear concept of the Church

The Church's mission among mankind is achieved: 

". . . by holding high the light of faith and podvig.  Then we, feeble, backward, and sinful, see clearly what a great distance separates us from the point where we should be, how dim our points of light are next to the torches of righteousness even if they are only a few among us, and how low we stand.  Then within us is bron the feeling the the publican, who did not dare to raise his eyes to Heaven, but beating his breast said, God be merciful to me a sinner.  And such a realization and frame of mind is already a step on the way to salvation."  p. 110

New Book, never before translated in English

1942 German Cartoon about MP

Caricature, published in 1942 under German rule
Author: Metropolitan Agafangel. Publication date: January 25, 2018 . Category: Moscow Patriarchy .

Below is a caricature published in the newspaper "Molva" in 1942, published in occupied Odessa.

As we see, even the German command did not recognize the Stalinist Moscow Patriarchate.

Text on cartoon: 
чудесное превращение чекиста в сталинского митрополита
machine translation: 
The miraculous transformation of the security officer in the Stalin metropolitan.

# RE: Caricature, published in 1942 by the German authorities - Vadim Vadimovich 02/04/2018 01:29
It seems that there was a small “reservation” - in 1942, this caricature was. But in 1942, not only the German, but even the English command, with all their wishes, could not perceive the Moscow Patriarchate, for it was created in private by six people, graduates of seminars, in September 1943.

# RE: Caricature, published in 1942 by the German authorities - Internet Cathedral 25.01.2018 05:19
Now, obviously, the reverse process is running. Modern priests, in appearance, somewhere between 3 and 2.

# RE: Caricature, published in 1942 by the German authorities - Priest Sergiy Begashov 01/25/2018 10:29


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