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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

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Vladyka Agafangel comments on what St. Philaret said about schisms

Metropolitan Filaret: On the Splits (VIDEO)
Metropolitan Filaret (Voznesensky), First Hierarch of the Russian Orthodox Church Outside of Russia. Fragment from the audio preacher about the fatalities of the split.

IN RUSSIAN



Comments   
# RE: Metropolitan Filaret: On Splits (VIDEO) - Metropolitan Agafangel 21.09.2018 20:22
A lot of letters were written by Fr. Victor Potapov, eventually turned out to be a man without conscience. He and the radio station "Voice of America" settled without regard to the fact that Metropolitan. Filaret forbade him to do this. Previously, the "Voice of America" offered this place to Maria Cherniavskaya (now the Abbess of Alexander), but she did not go, as Metropolitan Filaret was not blessed. And "Father Potapov" went, contrary to the Holy ... and now in the schism.

+1
# RE: Metropolitan Filaret: On the splits (VIDEO) - Metropolitan Agafangel 21.09.2018 15:59
Correctly said the prelate - "under the guise of Christian love, we have some preached indifference to good and evil," - those who defend heretics and schismatics.  Holy fathers should listen, not contradictory ones. 


# RE: Митрополит Филарет: О расколах (ВИДЕО)Митрополит Агафангел 21.09.2018 20:22
Немало писем написал Святитель о. Виктору Потапову, в итоге оказавшемуся человеком без совести. Он и на радиостанцию "Голос Америки" устроился не считаясь с тем, что Митр. Филарет запретил ему это поступок. Ранее Голос Америки предлагал это место Марии Чернявской (ныне игумения Александра), но она не пошла, поскольку Митрополит Филарет не благословил. А "отец Потапов" пошёл, вопреки Святителю ... и сейчас в расколе.

+1
# RE: Митрополит Филарет: О расколах (ВИДЕО)Митрополит Агафангел 21.09.2018 15:59
Правильно сказал Святитель - "под видом христианской любви, у нас некоторыми проповедуется безразличие к добру и злу", - теми, кто защищает еретиков и раскольников. Святых отцов надлежит слушать, а не им противоречащих.



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Queen of All Creation


Do not disturb the cat




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Memory Eternal Fr. Theophan

This notice was on the Dutikow emailing list forwarded from Fr. Alexis of St. Edward's

Obituary

REPOSE OF HIEROMONK TEOPHAN

On 17th September 2018,
after a prolonged illness,
reposed in the Lord
Hieromonk Teophan
(Nikolov)
born on 2nd November 1939
          Father Teophan (in the world, Nikolay Itsov Nikolov), who grew up in a pious Orthodox family, embraced Christ’s faith with all his heart and decided to dedicate his life to God. He entered St. Kliment Ohridski Academy of Theology, where he met Archimandrite Sergiy (Yazadzhiev). However, not long after that, he left the Academy due to his disagreement with the calendar reform introduced by the Bulgarian Patriarchate in 1968. The spiritual connection with Archimandrite Panteleimon (Staritskiy) and Abbess Seraphima (Liven), which developed during those years, led to a new stage in his spiritual life. Meanwhile, Nikolay became an assiduous helper in Knyazhevo Convent of The Protection of the Mother of God participating in the renovation of St. Luke Church and in a number of other practical activities.
Pascha 2017
In order to serve the catacomb church community, on 21st August 1988, in the conditions of the totalitarian regime, he was secretly tonsured a monk under the name of Teophan. Soon after that, Metropolitan Cyprian of Oropos and Phyle ordained him a deacon, and following that – a Hieromonk. Father Teophan started to serve tirelessly as an ephimerios in our convent. From 1993, after open church ministry became possible, he served for more than a decade also in churches of the Old Calendar Orthodox Church of Bulgaria. With loving care and diligence he received the confessions of quite a large number of parishioners and helped them in their spiritual life. Despite his serious illness and physical suffering, Father Teophan strived to perform his priestly duty until his last breath. As a confessor of the nuns during his last years, he humbly shared with them his spiritual experience, invariably referring to the spiritual instruction of the Holy Fathers, whose ascetic works he knew and continually reread. With his characteristic sincere compassion for the hardships and sorrows of his spiritual children, he suggested to them relevant prayers and books, and often he prayed for them himself with suitable payer services. Father Teophan set an example of struggle in repentance, in humility, in self-taming, in his efforts to remain true to Jesus Christ, our Lord, and to the vows taken before Him to the very end.
We believe that through the merciful intercession of the Most Holy Theotokos, Whom he deeply venerated and invoked in prayer, our Most Gracious Saviour will forgive his voluntary and involuntary sins and will grant him His Heavenly Kingdom. 
The funeral service and his burial will take place in Knyazhevo Convent The Protection of the Mother of God on 18th September at 5 p.m.

From the bereaved sisters in Knyazhevo Convent “The Protection of the Mother of God”

The Conversion of a Spiritist

from: Orthodox Life magazine 1980 (2)
post will eventually be moved to orthodoxlifemagazines.blogspot.com

THE CONVERSION OF A SPIRITIST
 by V. P. Bykov

Crossing the path, I made my way to the door of Elder Nectarius [of Optina Hermitage] and rang the bell.  Immediately the door opened before me, and when I entered the corridor, I saw many men sitting or standing about and evidently waiting for the elder. 

Here I should note, that there was a considerable flow of people visiting the elders at that time, and for this reason everything was overcrowded.  

The cell attendant led me into a special room where I sat awaiting Fr. Nectarius.  I had a very short wait, for about ten or fifteen minutes later, I heard everyone in the front room begin to stir, and, rising, I stood up and moved closer to the door.  There I saw an elder heading directly towards me, a man short of stature. wearing the same sort of klobuk one usually sees in pictures of Elder Ambrose.  This was the Elder Nectarius.  Having blessed everyone. he approached me and with an “If you please,‘' led me into his cell. 

Everything was arranged exactly as it was in the cell of Fr. Theodosius: icons; portaits; on the right, a large, old-fashioned, dilapidated sofa covered with a slipcover.  Nearby there was a small table on which lay several books of spiritual literature.  The Elder Nectarius motioned for me to sit down on the sofa, and sat down himself in an armchair opposite me. 

“Well, how are things in Moscow?" was his first question. Not knowing what to answer, I replied with the specious phrase: "Well, how should I say it, Batiushka, we all find ourselves under mutual hypnosis.“ 

"Yes, yes, — what a terrible thing, this hypnosis.  There was a time when people would fear this practice and avoid it, but now they are fascinated by it; they find something beneficial in it."  Then Fr. Nectarius proceeded to deliver an entire lecture to me, in the most exact sense of the word, on hypnotism, not deviating for as much as an instant from the essence of this teaching in the most recent investigations thereof. 

Had I come to the elder, say, for the second time. and had I purposely told him that I was a spiritist and an occultist, and that, among other things, I was interested in hypnotism, then, having listened to this discourse, I might calmly have drawn the conclusion that he had prepared himself very well for this question, and l, half his age, would not have been ashamed of this preparation. 

“So you see, the unfortunate thing is that this knowledge creeps into our lives disguised, as it were, as something that can bring great benefit to humanity," Fr. Nectarius concluded.  At that moment the cell attendant opened the door and announced: "Batiushka, they are waiting for you out here."

"All tight, just a moment," the ekder said; then, hesitating a bit he turned to me and continued.  "But an even more dreadful infatuation, more pernicious for the soul and, yes, for the body as well, is the obsession with spiritism."

If that room, in which a whole series of ascetic elders of the Optina Hermitage had lived, and beeen rent by a clap of thunder –– you know, the sort you hear on a stormy, hot summer day i June, –– it would not have made such an impression on me as did the words of this divinely inspired elder.  I felt my whole face flush hot, and hy heart began to throb violently, so that I could feel it in my head, arms and legs.  Even the elder could surely perceive it, I became attentiveness itself and was struck with astonishment.  My intellect, accustomed as it was to such excesses, recorded all these physical and psychological impulses which suddenly made themselves felt from the first words of the elder, and told me:  "Listen this is for you."  And in fact, it was for me.

The elder continued, "Oh what a pernicious dreadful thing this is!  In the guise of a great Christian teaching one does not notice him, but he, Satan, is there at spiritist seances, and with the demonic guile of the ancient serpent, he leads man into such pits, such iabyrinths that not only does one lack the ability and the strength to extricate oneself, but even to come to the realization that one is in such a position.  By this God-accursed practice, he so controls men's minds and hearts, that that which is obvious sin and crime to the unaffected mind, seems normal and natural to a mind poisoned with the venom of spiritism.

With the speed of lightning, a whole series of my own personal activities and those of others who had given themselves over to this practice appeared before my mind's eye, illumlnated by the radiance of the elders words.  What could be more criminal to the true, uncorrupted Christian than, for example, — and may all you spiritists forgive me — such a practice as permitting the fearful sin in one's family, between spouses, of adultery, the inclination of one of the parties toward cohabitation with a third?  Those who have been imbued by spiritism with the satanic idea of the "reincarnation of souls," according to which a man appears on this earth a repeated number of times, supposedly for the redemption of sins of his previous existance, justify this clear violation ot the seventh commandment, which is reinforced by the divine words of Christ: "Whatsoever God hath ioined together. let not man put asunder“ (Mt. 19:6), and was established as law by the Creator of the universe Himself in the very first pages of the Bible: "Therefore shall a man leave his father and mother and cleave unto his wife: and the twain shall be one flesh“ (Gen. 2:24) — on the flimsy grounds that those who are cohabitating were man and wife in a previous incantation, and that the spark of love between them now is but another proof that they had not completed some task laid upon them in a previous existence which they must complete together at this time?

Or, what could be more contrary to the law from the Christian point of view than –– and I know my former colleagues in misfortune will not forgive me for this either –– extramaritaI cohabitation?  But this has become near dogma among many spiritist circles, simply because among spiritists eroticism is considered to be the most reliable indication of the manifestation of medium- istic abilities.  And so on, and so on. without end. 

"You see, you have but to take a closer look at many of these spiritists," the elder continued.  "At first you get the impression that this fellow is conversing with tables; but then you detect a terrible pride, a purely satanic malice directed against all who contradict them." 

This, too, was a surprisingly accurate observation.  One perceives a desperate maliciousness, a striking intolerance, even arrogance —— even Cardec the noted spiritist heresiarch and apostle of the occult, writes much about this, as one of the terrible and ruinous qualities of spiritistic prophets (mediums).

Now this malice and arrogance alone could clearly serve as excellent proof that all of this teaching is from Satan, for the word of God points out these two qualities, especially maliciousness, as a clear indication of their source: '‘If a man say I love God. and hateth his brother. he is a liar" (Jn. 4:20); "Whosoever hateth his brother is a murderer" (l Jn. 3:15)l "But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes" (I Jn. 2:11); ''In this the children of God are manifest and the children of the devil: whosoever doeth not righteousness is not of God, neither [emphasis in original] he that loveth not his brother“ (I Jn. 3: l0).  But, alas, the spiritists themselves are infected with this disease and do not wish to admit it. 

And permit me to say something about this intolerance of spiritists: when I was criticized by the well-known missionary, l. E. Aivazov — perhaps too harshly, perhaps because he too was prone to intolerance, although he is a man of unparalleled zeal and sincerity in his ministry — one might say I could have killed him.  Yet now I regard him with respect and gratitude, for by these words he brought me closer to the truth.  Furthermore, when S. D. Volkov-Davydov (now deceased) censured me quite forcefully under the pen-name Serapion Volkovich, in his pamphlet, "Spiritism, the Poison of the Intellect,“ l attacked him so venomously that even now I am ashamed to think of it.  Finally, when the well-known missionary, Fr. Cherkassov, in a very tactful, highly Christian manner, entered the lists against the heresy which I was spreading, in the magazine Helmsman — Oh. how sharply I replied to him, how shamefully l defended Satan!  Incidentally, before l had become involved in spiritism, l was a very tactful and forbearing person in regard to others. 

"And thus, unnoticeably." this great clairvoyant continued, slowly and with long pauses, aiming his reproving, holy discourse at me, directly at me, "and so very subtly, for nowhere else does Satan operate so sublty as in spiritism, a man departs from God and from the Church.  Yet. as you will note, through his spirits the Spirit of Darkness constantly sends the one he has deluded to the church to have panikhidas, molebens and akathists served and to partake of the Holy Mysteries of Christ; and at the same time he gradually plants the thought in his head, ‘Just think, you can do all this in your own home, with greater care, with greater reverence, and with better results in receiving answers to your petitions!‘ "

There came to mind a story I often heard in Petersburg from extremely reliable sources, complete with names.,of three occultists or spiritists who, although they stood for exactly the opposite of what the clergy stood for would nonetheless personally perform various church services and visit homes to serve molebens, all with their own priestly vestments, censers, cross, Gospel and service books. 

"And to the extent that the unsuspecting person sinks deeper and deeper into the abyss of his degradation," continued Fr. Nectarius, "the more is he entangled in the tortuous blind alleys and labyrinths of the Spirit of Darkness, and the Lord begins to depart from him.  He loses the blessing of God, he is haunted by misfortune; his well-being is shattered.  If he had not yet been completely corrupted by Satan, he would have run to God for help, to the saints who are well-pleasing to God, to the Queen of Heaven, to the Holy Apostolic Church, and to the priests, and they would have been able to help him with their holy prayers.  But with all his sorrows he goes to these same spirits, these demons who confuse him all the more and drag him even deeper into this sucking mire of sin and damnation."

How true these words were!  The elder had read the sorry pages of my life as a book, and my recollections then but served to illustrate his words.  As things started to get altogether out of hand and I was overcome with misfortune and disillusionment, as from a cornucopia of adversity, instead of intensifying my prayers to God, I intensified my contact with spirits.  How perfidiously, how diplomatically these false friends, these “protectors" strove to incite my baser inclinations, telling me that the fire of these trials had as its purpose to bring me closer to perfection, to further improve my soul, to bring me closer to the Creator of the universe, and that afterward these trials would reward me with the blessings of this world.  All the while they offered such suggestions as to disrupt my well-being all the more, and when I asked them to justify these lies, they explained that this was not their doing, but rather that it was the fault of "lower spirits," who had begun to fear my spiritual growth.  They would then confirm all this with various striking phenomena of a physical and psychological character.  

"At last the grace of God utterly departs from him.  His gangrenous decay begins to exert a destructive influence upon his whole family, and for no apparent reason his family starts to break up.  Those closest and dearest to him begin to leave him!" 

Chills ran up my spine.  A cold fear encompassed me entirely, soul and body, for I sensed that I was standing at the threshold of just such a dreadful. tormenting crisis.  At that moment, I was ready to throw myself down at the elder's feet, pour out a torrent of tears on his bosom, confess everything to him and ask his help, but again the cell attendant opened the door and came in.  Clearly impatient, he repeated: "Batiushka, there is a crowd of people waiting for you out there.  They are getting impatient."  The elder humbly replied: “All right. I'm coming," and then he continued: “And finally, when with Satan's help the poor mans soul reaches the final stage of self-delusion, he either loses reason and becomes completely deranged.,or else he does away with himself.  Although spiritists say that there is no suicide among them, this is not true.  The very first invoker of spirits, King Saul, ended his life in suicide because 'he kept not [the words of the Lord, and] enquired of a wizard to seek counsel' Chron.10:13)."

This is the living, holy truth.  I personally know one spiritist from the South, a very cultured woman, prominent in educational circles. who had gotten involved with spiritism.  At first the spirit gave her very beautiful and profound revelations, as regards the mind, but later, instructed by the spirit, she sent me an entire two-volume philosophical treatise for publication, which was to the effect that God and the devil were one essence.  Undoubtedly. the poor woman was not quite normal. 

In another instance, a certain cossack officer who held a good position both when active in society and after he had retired, went completely out of his mind after eight years of continual contact with spirits, and died two years ago in a Moscow psychiatric hospital. 

The elders words about suicide resulting from spiritism were also endued with profound truth.  There are more than a few such cases among spiritists, although spiritists themselves are especially careful to hide all such instances.  No doubt this is also under the influence of the Spirit of Darkness.  They justity the keeping of this secret because "only the spiritistic teaching of suicide, involving after-death contact with the suicides themselves, could possibly serve as a true remedy for this widespread evil.  Thus, to point to 'suicide among spiritists' is to eliminate our only means of combatting this scourge of mankind.“ *   As a matter of fact, since I started to examine spiritism more closely and impartially in the past three or four years, I have had occasion to record five cases of suicide among spiritists, one of which was committed by the president of a St. Petersburg spiritist society, O. Y. Stano, who had labored for many years in the realm of the occult. 

  • * This is another indication that spiritist doctrine embodies in itself a principle that annuls the power and mercy of God and Christ's redeeming love toward mankind.

"In a word," the elder continued, "to the man who invokes spirits that prophesy in God's name — but the Lord did not send them –– there befalls that which was once foretold by the Prophet Jeremiah, 'By sword and famine shall those prophets be consumed; and the people to whom they prophesy shall be cast out in the streets of Jerusalem because of famine and the sword... and I will pour out their wickedness upon them' (cf. Jer. 14:15-16)." 

At these words the elder closed his eyes and quietly and leaned his head o his breast.  But I, even now I cannot find words that can express it properly.  I was in an unaccustomed, quite indescribable state.  And not too surprisingly: you would have the same feeling, too, were you to see your whole soul laid out before your eyes, all your inmost thoughts and desires; were you to see your entire sorry future sketched out before you.  Mind you, I cannot recall much of what the elder told me in the course of three or four hours in all particulars, and I am giving you just the barest outlines of the foregoing talk.  In other words, I just cannot now say clearly what I felt, what I thought about in that short pause.  I remember Just one thing: I instinctively felt that this was not all there was, that there was yet one last, one final word in store for me.  And I was not mistaken.  The elder, without opening his eyes, very quietly, very tenderIy leaned toward me and, patting his hand on my knee, quietly, humbly, lovingly said, "Leave it.  Cast it away.  It is not yet too late... Otherwise you may perish... I feel such sorrow for you."  Great God!  I shall never forget that moment, which so moved my heart and soul.  I cannot speak calmly about this without tears, without a trembling voice, whenever, wherever, and to whomever I may relate this great moment of spiritual rebirth in my life . . .


          "An extract from the book Quiet Havens of Rest for a Suffering Soul (Moscow, 1913; by V. P. Bykov, former editor of one of the most influential occult journals in Russia at the beginning of the 20th century, quoted in the book Optina Hermitage & Its Era, by l. M. Kontsevich (Jordanville: St. Job of Pochaev Press, 1970). pp. 561-570.  Translated from the Russian by George Lardas.

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Protodeacon Herman: The Last of the Mohicans

So, without exaggeration and without fear of being disproved, one can, in the full sense of this phrase, call the newspaper Our Country , the last remaining organ of the press and thought of the White Emigration, the first issue of which was published on September 18, 1948, marking the seventieth anniversary of its existence.

The last Russian White Paper! That is why every truly Russian person must admire the feat of all those who were at the origins of this newspaper, saturating her with his articles and more than anyone who has been more than fifty years old and to this day is her indelible inspirer and talented editor - Nikolai Kazantsev .

Without going into scientific research, let us look at the past century, the age of Russian post-revolutionary emigration, and with affection we will recall its invaluable contribution to the cultural life of the free world. And in this respect the issues of publishing, printing, journalism occupy a special place. We are at a loss to say how many in the history of Emigration there were names of newspapers and magazines. In the Prague Archives we find instructions: 1005 different newspapers and magazines. Other sources refer to 1639 periodicals, many of which are circulated in several tens of thousands of copies . We do not doubt that this figure - 1639 - is not final, real, but significantly understated in relation to reality. In the field of book publishing, statistics is no less striking, since all classical literature was re-published abroad, not to mention the myriad books on the current political situation, memories of the civil war, about the former Russia, about the analysis of military operations. The Russian man, especially in the first years of emigration was extremely read.

As is known, almost three million people were forced to leave Russia, which fell into the ruthless hands of the Bolsheviks and urgently needed to satisfy their thirst for reading, their desire to understand the events that had occurred. But among these three million people, far from all were carriers of the White Idea, not all in conscience and conviction belonged to the White Movement, which was said to be a proud challenge to the Russian Officers to the triumphant red ham, a holy impulse of sacrificial Russian youth in the protection of the trampled historical Russia. In the train, at the tail of the White Army, not a few self-seekers, rascals, Februaryists, not among the most minor criminals of the collapse of Russia, like Milyukov, Guchkov, all sorts of socialists, liberals who have nothing in common with the Whites, but nevertheless they are, thanks to White, got to the free m i pk, were immediately greeted as brothers and as if the true representatives of the former free Russia, met with the same as they are local socialists, liberals, Freemasons, who have in their hands all the levers for the formation of public of opinion and influence on it. It was enough, and it was not worth it for them, to write "with a direction", to be known as a liberal by the Democrats and to be covered with honors and money. Thus, for all these dubious Russian emigrants, all the doors were wide open, they were kindly provided with printing houses, printing machines, that is, everything that was inaccessible to the real White Emigration or to the extreme labor it was getting.

Of course, we are not interested in the achievements of Milyukov's long-lasting "Latest News", but life, works, exploits of the White Press. Despite material difficulties, White ideas were widely printed and distributed among Russian refugees from the first years of exile. All do not list. I would like to especially note the Orthodox-monarchical publishing house "Down with Evil", created by the lightest prince Mikhail Konstantinovich Gorchakov. In Russia, M.K. Gorchakov was a court cadet-junker, and in the Emigration was one of the most prominent monarchical figures. In "Down with Evil" books and pamphlets were published, exposing the activities of all kinds of dark forces and liberal currents in the Russian Emigration. One of the leading employees of this publishing house in the twenties was the well-known thinker and historian, Nikolay D Mitrievich Talberg, who, in addition to numerous articles , published in particular two important works, several times reprinted the book "Holy Rus", and one of the very first the scientific research of the church troubles led by Metropolitan Evlogius "Church split", whose roots rose precisely to the dark forces exposed by the publishing house.

Speaking about the ideological White Press, it is impossible not to quote the very first, if we are not mistaken, printed organ of the Supreme Monarchical Council "Two-headed Eagle", a two-week edition in which ND Nabiullin also actively collaborated. Thalberg. Nikolai Evgenievich Markov, known under the name Markov-2, elected chairman of the Navy in Reyhengall in 1921, for seven years, with a break, edited the Two-Headed Eagle, in which he himself wrote many articles. He also published a number of books: "The War of the Dark Forces," "The Truth about the Troubles of the Church," "The Renunciation of the February Revolution." The magazine lasted until 1931, it published the most prominent monarchical figures of the time.

It should also indicate the literary and political almanac "Ray of Light" and the newspaper "The Call", founded by Colonel Fyodor Victorovich Vinberg. To characterize the spirit of this most ideological patriot, one can recall his testimony at the Bolshevik court: "I was faithful in the days of happiness to the Emperor Nikolai Aleksandrovich, the more I will remain faithful to Him in misfortune. My head may slip on your block, but before the revolution it will not bend. " "Ray of Light" stood six numbers.

Of course, many more newspapers, magazines, and sheets of pure White spirit could be mentioned. In many of them there were heated debates on the topic of church disorders, which in those years were acutely experienced by the believing Russian people and, as a rule, all these publications defended the position of the Church Abroad.

As is known, the history of the White Emigration can be divided into two parts: until the Second World War and after it. The second generation of the first wave of the Whites was replenished with an influx of new forces, the so-called Second Emigration, and which was far from monotonous. Some of those who broke out of the Soviet hell , after all the centuries of unprecedented atrocities experienced for a quarter of a century, completely decided to forget the whole past and completely renounce the whole Russian past, from language, from faith, from memory. They did not want to think about any struggle for the truth, for the future of Russia. Just disappeared. The other part was already with the Soviet vaccination, which in no way gave them the opportunity to merge with the Whites, to cooperate with them , to understand their ideological struggles and aspirations. But there was also a third part of this second wave, which miraculously remained untouched, as if these eerie years flew past and only strengthened it in true Russianness , despite the horrors experienced. And this part merged with the Whites in a flash and brought a new life-giving force of the Russian Emigration .

And here, after the Second World War, new press organs appeared at the source of which were no longer the "generals and colonels" of the first wave, but rather the "captains" who came to replace them and the youth brought up in the irreconcilable spirit of the Fathers. Thus, in 1948 in Sao Paulo (Brazil) was founded Orthodox- patriotic " Society of the Holy Prince Vladimir", within the framework of which from the beginning of the fifties began periodically to leave most remarkable from our point of view, Orthodox monarchist magazine " Vladimirsky V ѣstnik" , which existed until the notorious turning-point in 1968 under the unchanged editorial board of Vladimir Merzhevsky . It was released 150 rooms, which are today a bibliographic rarity. In each issue of the editorial of VD. Mergeevsky was admired and strengthened in the true Russian spirit of the readers. The editor was able to unite around the magazine a large number of thinking White Emigration: B. Bashilov, I. Jacobius, M. Zyzykin, N. Stepanov, N. Talberg, N. Svitkov, V. Johansen, N. Nikolaev, V. Raskatov, V. Okunev , Y. Slezkin, Old Kiribey, E. Brosol and many other employees. One of the main themes characterizing the "Vladimirsky Vestnik" was the exposure of the February betrayal, which made the magazine severely criticized by the more liberal part of the Emigration, but until the very last issue, it did not come down from an unbending ideological line .

It is time to turn now to the honorable newspaper "Our Country", which also appeared, as was said above, in 1948. It was founded by an extraordinary and peculiar person, IL S o lonevich. It was unique in its origin, distinguishing it among the White intelligentsia. He himself liked to talk about his sub-Soviet origin and his " peasant roots " . "I am the only soviet witness preaching monarchism on behalf of the sub-Soviet peasant. I am one of very few emigration people who from the Monarchy did not have exactly anything ... except for the construction of the Russian Empire. I am the only one of the sub-Soviet witnesses who are trying to organize some kind of bridge, even if only psychological, between those who are sitting on collective farms and concentration camps of Soviet hell, and those who sit in taxis and in laboratories of foreign dispersion. " In this autobiographical revelation, the whole ideological image and the creative line of the founder of Our Country are visible .

Until 1934, he was imprisoned in a terrible camp on Solovki, where he managed to escape by miracle. Having escaped to freedom, he writes a book-certificate of the experience of "Russia in a concentration camp", immediately translated into several foreign languages, which brings him instantly great fame and money. It was not an artistic work, but the first irrefutable true voice about the Soviet way of life, from the Bolshevik reality itself. Compiled not by the observer from the side, but by the survivor of the described horror. On the received funds I.L. Solonevich in 1936 opens in Sofia the newspaper "Voice of Russia", which will become the germ of his main ideological work "People's Monarchy".

In Pravda, you could read the following ironic note entitled "The Masquerade of the Dead": "Looking through the seal of White Emigration seems like a beautiful language! It seems that you fall into the masquerade of the dead. " Despite such ostentatious mocking condescension, the " dead " , in fact, the self-satisfied Bolsheviks and the émigré press did not give rest, from the first days of its existence it was under close surveillance of the Bolshevik structures, which saw in this press as a powerful lever for discrediting Soviet reality in the eyes of the West. And this strengthened supervision did not weaken after the so-called. "The Victory of 1945 " . And in response to the explosion against the Soviet Union, Solonevich, with his book-revelation "Russia in a concentration camp," the Bolsheviks responded with the reverse explosion of the February 3, 1938 edition of the editorial office of the Voice of Russia, in which the wife and secretary Solonevich died, who had to close the newspaper.

Once I.L. Solonevich expressed an idea that fully describes him: "We are small people, but we have an idea; we did not invent it, and with us it will not die. " If anyone thought of intimidating him with various assassination attempts and murders, he was bitterly mistaken. Six months later, in September 1938, in Sofia, he opened a new edition - "Our Newspaper."

After the difficult war years IL. Solonevich, having moved to Argentina, tirelessly, starts a new business and exactly 70 years ago he issues the first issue of the all-friendly newspaper " Our Country ", the latest, as we have already mentioned, the newspapers of the White Emigration. The newspaper is purely Russian, monarchical, on the headline of which, since 1950, the slogan, the phrase of a prominent employee and emigre writer BP, is unremovable. Bashilova: " Only the Tsar will save Russia from party slavery ."

As we see, the newspaper did not come out of non-existence, it was preceded by a number of other newspapers of the same spirit and the same ideology, on which the last brainchild of this enterprising and prominent thinker was so successful. In the very first issue of the newspaper, answering "to our old readers ", the Editorial Office explains that the name of the newspaper had to be changed in order to avoid confusion , as in Argentina a pro-Soviet newspaper entitled "Our Voice" was published: " But Our Country " is just a continuation of " Voice Russia " without any changes in its main political line". The ideological group of employees and correspondents immediately united around the newspaper, among which prominent names of our Emigration: B. Shiryaev, B. Bashilov, S. Wojciechowski, B. Holmston-Smyslovsky, L. Kehler, Vl. Belyaev, A. Nikonov, A. Rostov, G. Mesnyaev, E.V. Fokine, N. Potocki, and until quite recently V. Rudinsky's are all the authors, and with them there are many others, the articles of which have always been read with pleasure and benefit. In 1953, I.L. Solonevich and the editor became his close friend and collaborator Vsevolod Konstantinovich Dubrovsky. After his death in 1966, his wife Tatyana Vladimir, who was born Kireeva, in 1967, placed editorial responsibility on the young shoulders of 19-year-old Nikolai Leonidovich Kazantsev, who thus stood at the helm of Our Country for more than half a century!

"Our Country" was not content with publishing a newspaper that, incidentally, was a great success, but at the same time became one of the major publishing houses, where firstly the works of Solonevich, B. Bashilov, N. Kusakov, M.V. Zyzykina, memories of the Civil War, of past Russia, impressions of life abroad were printed. In "Our Country", in the form of a feuilleton, a remarkable work was published in several issues. Solonevich's "The Great Fake of February", in which he showed himself at the level of the best and strongest White Writers. To me, this "fake" was especially nice in that it got acquainted with it in the form of clippings from newspapers, fastened with the time-stained clips presented to me by the ever-memorable Archbishop Seraphim (Dulgov), who himself was a great admirer and prolific author (albeit under pseudonyms!) "Our country".

Inestimable feat N.L. Kazantsev also committed by posting on the Internet ( http://nashastrana.net/archive/ ) ALL numbers of "Our Country", starting from the first to the very last 3084th issue. This is a real treasure and a gift for the reading public, for researchers, for historians and for everyone interested in the history of Russian Emigration. Opening at random one of the numbers, the literary critic can, for example, get on an interesting article by Boris Bashilov "The Russian Intelligentsia and the Revolution" / No. 238 of August 7. 1954. Where and to what led us and Russia intellectuals such as Blok, Rozanov and the like ...

Turning over this real treasure, freely and free of charge, offering your curious reader more than twenty thousand newspaper pages, once again you are surprised and touched - what wealth was represented by the Russian Emigration! And what an honor to make your feeble contribution to the preservation of this wealth. But what a feeling of humility embraces, when you realize your insignificance in comparison with the previous generations ...

But nevertheless, one should not lose heart. On the contrary, it is necessary to continue as far as there are forces and possibilities. Take the example of the Church: you can only remember with nostalgia, what were the giants of the spirit. We perfectly understand that this " Foreign Golden Age " is behind us and will never return. This is the law of nature. However, with our modest forces we must continue to carry our obedience. In unbending obedience to the Fathers.  Not wagging, not adapting. So in the Church, and in all manifestations of our life.

So in the rightly honored "Our Country e ", where The newspaper and its editor, before that for fifty years of close cooperation, have become akin to the fact that today they are one and the pride of our Emigration. And the title "The Last of the Mohicans" refers both to the newspaper and to its Editor . And we will not forget: "We are small people, but we have an idea; we did not invent it, and with us it will not die. "

On behalf of all the good readers, let's say grim " Many Years! »To the distinguished Nikolai Leonidovich Kazantsev !!

Protodeacon Geran Ivanov-Thirteenth


Так, без преувеличений и не боясь быть опровергнутым, можно в полном смысле этого словосочетания назвать газету «Наша Страна», последний оставшийся орган печати и мысли Белой Эмиграции, первый номер которого вышел в свет 18 сентября 1948 года, отмечающий ныне семидесятилетие своего существования.
Последняя русская Белая газета ! Вот почему каждый истинно русский человек должен преклоняться перед подвигом всех тех, кто был у истоков этой газеты, насыщал её своими статьями и паче всех того, кто вот уже более пятидесяти лет и до сего дня является её несменным вдохновителем и талантливымм редактором – Николай Леонидович Казанцев.
Не вдаваясь в научное исследование, окинем взором истекший век, век русской послереволюционной эмиграции, и с умилением вспомним её неоценимый вклад в область культурной жизни свободного мiра. А в этом отношении вопросы издательства, печати, журналистики занимают особое место. Мы затрудняемся сказать сколько за всю историю Эмиграции было наименований газет и журналов. В Пражском архиве находим указание : 1005 разных газет и журналов. В других источниках говорится о 1639 периодических изданиях, среди которых многие тиражами в пределах нескольких десятков тысяч экземпляров. Не сомневаемся, что и эта цифра – 1639 – не является окончательной, настоящей, азначительно заниженной по отношению к действительности. В области книгоиздательствастатистика не менее поразительна, ведь вся классическая литература была заграницей переиздана, не говоря о несметном количествекниг о современной политической обстановке, о воспоминаниях о гражданской войне, о былой России, об анализах военных действий. Русский человек, особенно в первые годы эмиграции былна редкость читающим.
Как известно, без малого три миллиона человек были вынуждены покинуть пределы России, павшей в безжалостные руки большевиков и срочно надо было утолить их жажду чтения, их желание понимать происшедшие события. Но среди этих трёх миллионов выехавших далеко не все были носителями Белой Идеи, далеко не все по совести и убеждению принадлежали к Белому Движению, о котором было сказано, что оно было гордым вызовом Русского Офицерства торжествующему красному хаму, святым порывом жертвенной русской молодёжи в защите попранной исторической России. В обозе, в хвосте Белой Армии, телепалось не мало всяких шкурников, проходимцев, февралистов, среди которых не самые второстепенные виновники крушения России, как Милюков, Гучков, всякие социалисты, либералы общего с Белыми ничего не имеющие, но тем не менее, как только они, благодаря Белым, выбрались в свободный мiръ, тут же были встречены, как родные братья и будто истинные представители бывшей свободной России,встречены такими же, как они местными социалистами, либералами, масонами, имеющими в руках все рычаги для формирования общественного мнения и влияния на него. Достаточно было, и это им дорого не стоило, писать "с направлением", чтобы слыть либералами-демократами и быть покрытыми почестями и деньгами. Таким образом для этих сомнительных русских эмигрантов широко распахнулись все двери, любезно предоставлялись им типографии, печатные станки, то-есть всё то, что было недоступно настоящей Белой Эмиграции или непосильным трудом ей доставалось.
Нас, конечно, не интересуют достижения многотиражных милюковских «Последних Новостей», а жизнь, труды, подвиги Белой прессы. Несмотря на материальные трудности Белые идеи широко печатались и распространялись среди русских беженцев с первых же годов изгнания. Всех не перечислить. Хочется особо отметить православно-монархическое издательство «Долой Зло», созданное светлейшим князем Михаилом Константиновичем Горчаковым. В России М.К. Горчаков был придворным камер-юнкером, а в Эмиграции был одним из самых видных монархических деятелей. В «Долой Зло» издавались книги и брошюры, разоблачающие деятельность всяких тёмных сил и либеральных течений в русской Эмиграции. Одним из ведущих сотрудников этого издательства в двадцатых годах был широко известный в Эмиграции мыслитель и историк НиколайДмитриевич Тальберг, где помимо множества статей он выпустил, в частности, два важных труда несколько раз переизданную книгу «Святая Русь», и одно из самых первых научных исследований церковной смуты учинённой митрополитом Евлогием «Церковный раскол», чьи корни восходили именно к разоблачаемым издательством тёмным силам.
Говоря об идейной Белой печати нельзя не процитировать самый первый, если не ошибаемся,печатный орган Высшего Монархического Совета «Двуглавый Орёл», двухнедельное издание, в котором также активно сотрудничал Н.Д. Тальберг. Николай Евгеньевич Марков, известный под именем Марков-2, избранный председателем ВМС в Рейхенгалле в 1921 г., в течении семи лет, с перерывом, редактировал «Двуглавый Орёл», в котором сам писал много статей. Опубликовал также ряд книг : «Война тёмных сил», «Правда о смуте церковной», «Отречённые дни февральской революции». Журнал просуществовал до 1931 года, в нём печатались самые видные монархические деятели того времени.
Следует также указать литератуно-политический альманах « Луч Света» и газету « Призыв», основанные полковником Фёдором Викторовичем Винбергом. Для охарактеризования духа этого идейнейшего патриота можно напомнить его показания на большевицком суде : «Я был верен в дни счастья Государю Императору Николаю Александровичу, тем более останусь верным Ему в несчастьи. Голова моя может скатиться на вашей плахе, но пред революцией она не склонится». «Луч Света» выдержал шесть номеров.
Конечно можно было бы указать ещё много других газет, журналов, листков чисто Белого духа. Во многих из них велись бурные спорына тему церковных нестроений, которые в те годы остро переживались верующим русским народом и, как правило, все эти издания отстаивали позиции Зарубежной Церкви.
Как известно, историю Белой Эмиграции можно разделить на две части : до Второй мiровой войны и после неё. Второе поколение первой волны Белых пополнилось притоком новых сил, так называемой Второй Эмиграции, которая была далеко не однообразной. Некоторые, вырвавшиеся из советского ада, после пережитых за четверть века невиданных зверств, напрочь решили всё прошлое забыть и полностью отречься от всего русского прошлого, от языка, от веры, от памяти. Ни о какой борьбе за правду, за будущее России и помышлять не хотели. Просто исчезли. Другая часть была уже с советской прививкой, которая никак не давала им возможности слиться с Белыми, сотрудничать с ними, понимать их идеологическую борьбу и чаяния. Но была и третья часть этой второй волны, которая чудом осталась нетронутой, будто эти жуткие годы мимолетно прошли итолько укрепили её в истинной русскости, несмотря на пережитые ужасы. И эта часть в один миг слилась с Белыми и принесла новую живительную силу Русской Эмиграции.
И тут, после Второй мiровой войны, появляются новые органы печати у истока которых были уже не "генералы и полковники" первой волны, а скорее пришедшие им на смену "штабс-капитаны" и молодёжь, воспитанная в непримиримом духе Отцов. Так, в 1948 году в Сан-Пауло (Бразилия)было основаноправославно-патриотическое «Общество Святого Князя Владимiра», в рамках которого с начала пятидесятых годов стал периодически выходитьсамый замечательный с нашей точки зрения православно-монархическийжурнал «Владимiрcкiй Вѣстникъ»,просуществовавший до пресловутого переломного 1968 года под несменным редакторством Владимiра Даниловича Мержеевского. Было выпущено 150 номеров, являющихся сегодня библиографической редкостью.В каждом выпуске передовые статьи В.Д. Мержеевского восхищали и укрепляли в истинно-русском духе читателей. Редактор сумел объединить вокруг журнала большое количество мыслящей Белой Эмиграции : Б. Башилов, И. Якобий, М. Зызыкин, Н. Степанов, Н. Тальберг, Н. Свитков, В. Иогансен, Н. Николаев, В. Раскатов, В. Окунев, Ю. Слезкин, Старый Кирибей, Е. Бразоль и множество других сотрудников. Одной из основных тем, характеризующих «Владимiрский Вестник» было разоблачение февральского предательства, от чего журнал подвергался жестокой критике более либеральной части Эмиграции, но до самого последнего номера не сошёл с несгибаемой идеологической линии.
Пора теперь перейти к чествуемой газете «Наша Страна», также появившаяся, как было выше сказано, в 1948 году. Основана она была незаурядным и своеобразным человеком, И. Л. Солоневичем. Своеобразен он был уже своим происхождением, выделяющим его в среде Белой интеллигенции. Сам любил говорить о своём подсоветском происхождении и о своих "мужицких корнях". «Я единственный подсоветский свидетель проповедующий монархизм от имени подсоветского мужика. Я – один из очень немногих людей эмиграции, которые от Монархии не имели ровно ничего… кроме строительства Российской Империи. Я – единственный из подсоветских свидетелей, пытающихся организовать какой-то, пока хотя бы только психологический, мост между теми, кто сидит в колхозах и концлагерях советского ада, и теми, кто сидит в такси и в лабораториях зарубежного рассеяния». В этом автобиографическом откровении проглядывает весь идеологический облик и творческая линия основателя «Нашей Страны».
До 1934 года он находился в заключении в жутком лагере на Соловках, откуда ему удаётся чудом бежать. Вырвавшись на свободу он пишет книгу-свидетельство о пережитом «Россия в концлагере», сразу переведённую на несколько иностранных языков, что приносит ему моментально огромную известность и средства. Это было не художественное сочинение, а первый неопровержимый истинный голос о советском быте, из самой большевицкой действительности. Составлено не наблюдателем со стороны, а человеком пережившим описываемый ужас. На полученные средства И.Л. Солоневич в 1936 году открывает в Софии газету «Голос России», что станет зачатком его основного идеологического труда «Народная Монархия».
В «Правде» можно было прочитать следующую ироническую заметку, озаглавленную «Маскарад мертвецов» : «Просматривая печать Белой Эмиграциикажется какой прекрасный язык ! Кажется, что попадаешь на маскарад мёртвых». Несмотря на такое показное насмешливое снисходительство, "мертвецы", на самом деле, не давали покоя самодовольным большевикам и эмигрантская пресса, с первых дней своего существования находилась под пристальным надзором большевицких структур, видевших в этой прессе мощный рычаг для дискредитации советской действительности в глазах Запада. И этот усиленный надзор не ослабевал после т. н. "Победы 1945 года". И на взрыв против Советского Союза, содеянный Солоневичем своей книгой-откровением «Россия в концлагере», большевики ответили обратным взрывом взрывом 3 февраля 1938 г. редакции «Голоса России», в котором погибли жена и секретарь Солоневича, которому пришлось закрыть газету.
Однажды И.Л. Солоневич высказал мысль, которая его полностью характеризует : «Мы люди маленькие, но у нас есть идея ; не мы её выдумали, и с нами она не умрёт». Если кто думал запугать его разными покушениями и убийствами, тот горько ошибался. Полгода спустя, в сентябре 1938 г., в Софии, он открывает новое издание – «Наша Газета».
После тяжёлых военных лет И.Л. Солоневич, перебравшись в Аргентину, не покладая рук, затевает новое дело и ровно 70 лет назад выпускает первый номер всё здравствующей газеты «Наша Страна», самой последней, как мы не раз уже писали, газеты Белой Эмиграции. Газета чисто русская, монархическая, на заголовке которой с 1950 года несменяемо стоит лозунг, фраза видного сотрудника и эмигрантского писателя Б.П. Башилова : «Только Царь спасёт Россию от партийного рабства».
Как мы видим, газета не вышла из небытия, ей предшествовал ряд других газет того же духа и той же идеологии, на которых столь успешно смогло процвести последнее детище этого предприимчивого и видного мыслителя. В самом первом номере газеты, отвечая "нашим старым читателям", Редакция объясняет, что пришлось изменить название газеты во избежание путаницы, так как в Аргентине издавалась просоветская газета под названием «Наш Голос» : «Но "Наша Страна" является только продолжением "Голоса России" без каких бы то ни было изменений его основной политической линии». Вокруг газеты сразу объединилась идейная группа сотрудников и корреспондентов, среди которых видные имена нашей Эмиграции : Б. Ширяев, Б. Башилов, С. Войцеховский, Б. Хольмстон-Смысловский, Л. Келер, Вл. Беляев, А. Никонов, А. Ростов, Г. Месняев,Е. Фокин, Н. Потоцкий, и до совсем недавнего времени В. Рудинский — это всё авторы, а с ними ещё много других, статьи которых всегда с удовольствием и пользой читались. В 1953 году скончался И.Л. Солоневич и Редактором стал его близкий друг и сотрудник ВсеволодКонстантинович Дубровский. После его кончины в 1966 году его супруга Татьяна Владимiровна, урождённая Киреева, в 1967 году возложила редакторскую ответственность на юные плечи 19-летнего Николая Леонидовича Казанцева, стоящего таким образом у кормила «Нашей Страны» вот уже более полувека !
«Наша Страна» не довольствовалась тем, что выпускала газету, пользующуюся, кстати, большим успехом, но одновременно стала одним из крупных издательств, где публиковались во-первых труды самого Солоневича, Б. Башилова, Н. Кусакова, М.В. Зызыкина, печатались воспоминания о Гражданской войне, о прошлой России, впечатления о жизни заграницей. В «Нашей Стране», в виде фельетона в нескольких номерах печатался замечательный труд И.Л. Солоневича «Великая фальшивка Февраля», в котором он себя показал на уровне самых лучших и сильных Белых писателей. Мне, эта «фальшивка» особенно мила тем, что ознакомился с ней в виде вырезок из газет, скрепленных поржавевшими от времени скрепками, подаренных мне приснопамятным Архиепископом Серафимом /Дулговым/, который сам был большим поклонником и плодовитым автором (правда, под псевдонимами!) «Нашей Страны».
Неоценимый подвиг Н.Л. Казанцев совершил ещё и тем, что выложил на интернет (http://nashastrana.net/archive/ВСЕ номера «Нашей Страны», начиная с первого до самого последнего 3084-го выпуска. Это настоящий клад и подарок для читающей публики, для исследователей, для историков и для каждого интересующегося историей Русской Эмиграции. Открывая наугад один из номеров, литературовед может, например, попасть на интересную статью Бориса Башилова «Русская интеллигенция и революция» /№238 от 7 авг. 1954 г./. Куда и к чему привели нас и Россию интеллигенты типа Блока, Розанова и им подобных …
Перелистывая этот настоящий клад, свободно и безплатно, предлагающий любопытному читателю свои более-менее двадцать тысяч газетных страниц, лишний раз удивляешься и умиляешься — какое богатство представляла собой Русская Эмиграция ! И какая честь вносить свою слабую лепту в дело сохранения этого богатства. Но какое чувство смирения охватывает, когда сознаёшь своё ничтожество по сравнению с прежними поколениями ...
А тем не менее не следует унывать. Наоборот надо продолжать по мере того, как есть силы и возможности. Возьмём пример Церкви : можно только с ностальгией вспоминать, какие были у нас гиганты духа. Великолепно понимаем, что этот "Зарубежный золотой век" за нами и никогда уже не вернётся. Это закон природы. Однако, нашими скромными силами должны мы продолжать нести наше послушание. В несгибаемом послушании Отцам. Не виляя, не приспособляясь. Так в Церкви, так и во всех проявлениях нашей жизни.
Так и в по праву чествуемой «Нашей Стране», гдеГазета и её Редактор до того за пятьдесят леттесного сотрудничества сроднились, что сегодня составляют одно целое и гордость нашей Эмиграции. А заглавие «Последний из могикан» относится как к газете, так и к её Редактору. И не забудем : «Мы люди маленькие, но у нас есть идея; не мы её выдумали, и с нами она не умрёт».

От имени всех благодарных читателей, скажем громкое «Многая лета !» уважаемому Николаю Леонидовичу Казанцеву!