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
Maybe it is a good time to recall that even the ROCOR-MP got fed up the western rite.
The party's over!
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
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.
SCHISM AND VLASOVITES (renegades)
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.
HOW THE SOVIET ROC SUED THE ARGENTINEAN PARISH
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.
HOW SAILORS TOOK THE APARTMENTS FROM THE CHURCH
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.
FROM SEMINARY TO PRISON
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
THE CHURCH ITSELF
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.
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.
Why we oppose world Orthodoxy
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
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• Interesting blog: World Orthodox American experiences living in Russia
I assume this is the article to which Bp. Ambrose refers:
From: Bishop Ambrose <firstname.lastname@example.org>
To: vladmoss <email@example.com>
Sent: Tue, 11 Jun 2019 10:26
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.
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.
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
"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
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
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
The miraculous transformation of the security officer in the Stalin metropolitan.
Sent by Evgeny Sokolsky
# 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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found on Internet Sobor
Sergey A. Khazanov-Pashkovsky. Some reflections on the decline of Europe
Author: Online Cathedral. Publication date: July 29, 2019 . Category: Author column .
For quite natural reasons, we are primarily concerned about the events taking place in Russia and related to it.With Russia, in its natural and historical limits, not limited to the current Russian Federation. Here it would be quite possible to use the collective notion of the Russian world, if it had not been so shamelessly compromised by the current Kremlin clique, as the Bolsheviks in their time had for many years destroyed the good Russian word comrade, about which Gogol had so enthusiastically written.
However, giving preference to domestic events, we also follow the affairs of the common European home. But how could it be otherwise, because the great Dostoevsky justly and thoroughly noted, “ D la of the present russian Europe and lot Total great aryan tribe So same roads like and herself Russia , as and lot his native land . Have us , Russians , two Homeland - our Russia and Europe .
More than a hundred years have passed since the time when Russian national statehood was destroyed, and Russia was subjected to genocide, economic and cultural looting. However, the main blow, of course, was inflicted on the traditional structure of the Russian people and its spiritual appearance. Instead of religious and national values, for the first seventy years unnatural Marxist philosophy was implanted with bloody terror.
After the fall of the communist regime, the economic robbery of the population continued, and Marxism was replaced by propaganda of liberalism, which is mainly stated in that it not only rejects religious and national principles, but also intends to send them to the dustbin of history in the most decisive way.
In recent years, the post-Soviet liberal regime is increasingly leaning toward the Soviet past, although this trait, apparently, is not a conscious ideological choice, but is due, first of all, to the fact that the ruling elite is not able to offer society a new, demanded ideological and political doctrine, and, secondly, the current political system and most of the nomenclature are derived from the Soviet state. And it turns out according to the old adage, when the dog returns to his vomit, and the washed up pig goes to roll in the mud .
However, if we turn to modern Europe, first of all, to countries that are predominant and quite successful from an economic point of view, such as Great Britain, Germany, France, then the overall picture looks quite depressing. On the one hand, a high standard of living and economic prosperity are accompanied by a voluntary rejection of traditional values and religious Christian foundations.
Countries where moral norms are openly violated, and vice is presented as a virtue, where they seek an official ban on the use of Christian symbols in educational institutions and public institutions, where Christian churches are used as restaurants and places of entertainment, and sometimes for the needs of Muslim communities reaction and stand on the threshold of their imminent sunset.
But a holy place is never empty - and the Islamic East will come to the place of the outgoing Christian Europe.He has practically come and is louder about himself.
The tragedy of the impending catastrophe is that Europe is losing its position not as a result of an armed onslaught and intolerable siege, but voluntarily, personally opening the door to an alien foreign element.
Already, in the above-mentioned countries, in a number of cities there are entire areas where Muslims constitute the majority among the residents. They live quite apart, set their own rules, at best, creating tangible inconveniences for indigenous people, and at worst - resorting to direct threats and violence.
The overwhelming majority of Muslims who settled in Europe and received naturalization traditionally support left-wing parties, which, in turn, support liberal migration policies, social programs for foreigners and the development of multiculturalism. It turns out a kind of mutual responsibility: the left and liberal political circles (which are often interconnected) lobby for the interests of Muslim refugees, and they, in turn, support them in elections.
For example, we point out that only in France in 2013, 36 billion euros were spent on “integration” and “adaptive” programs for migrants. However, the situation is only getting worse. Most prefer not to work, but to live on benefits that are generously paid by the state, in addition to receiving preferential medical insurance.
Numerous cases of robbery, rape and murder are already becoming the norm for European capitals, large and even medium-sized cities. Almost half of all crimes are committed by migrants - blacks, Arabs or Pakistanis. As always happens in such cases, the main targets for crimes by Muslim refugees are the most vulnerable categories - women and children. Mass rape took such a large-scale and aggressive nature that liberal governments were completely unwilling to resist them and, instead of defending victims and potential victims, chose to ward off a daunting task, hiding frightening statistics from the public.
Briefly, so that our words do not look like a shaking of air, we note the most egregious crimes on sexual grounds.Britain, referred to as Great, but unable to protect its women and children from foreigners , is one of the leading places in this respect. So, Rotherham was raped about a thousand girls with a total population of 260 thousand people. In Telford , where only 170,000 live, about a thousand girls were raped, some of whom were only 11 years old. In many cases, gang rape has occurred. The particular cynicism was that the police and local officials from the left-liberal Labor Party were aware of this, but preferred to close their eyes to what was happening so as not to seem intolerant, and, as they put it, “not to rock the multicultural boat.” Similar cases have occurred and are still taking place both in the mentioned cities and in Newcastle, Oxford, Rochdale and even in London itself, especially in one of its districts - Neweme, where whites make up only about 25% of the population.
Anticipating the comments of those who believe that crime in this case does not depend on national or religious factors, we note that the overwhelming majority of rapists came from Pakistan, and among their victims were only white girls and women. It is also important to note that almost all Muslim preachers justify such actions of their co-religionists, stating that if a woman does not consider it necessary to wear clothes in accordance with the norms of Muslim prescriptions, she herself provokes such behavior.
Those few girls who dared to turn for help to the police, instead of supporting and protecting, met with hostility and disgust, and their statements were simply ignored. And the arrest did not include the criminals, but the parents of the victims, who tried to defend their children on their own.
Not the best way the situation looks in Germany. Since 2015, when the leadership of the ruling Liberal Party of the CDU opened the state border for refugees from Africa, Asia and the Middle East, only Muslim people alone, more than a million people arrived. And that's not counting those Muslims who settled in Germany earlier. A sharp rise in criminal offenses was not long in coming.
The Federal Office of Criminal Police in Germany in its report “Crime in the context of migration”, which covered the first three quarters of 2017, recorded that during this period, migrants committed 3,466 sexual crimes, that is, about 13 per day. For comparison, in 2015, migrants committed 1,683 similar crimes, in 2014 - 949, and only 599 in 2013. Statistics show a clear deterioration. However, the official statistics on sexual offenses is significantly different from reality. So, in statistics of criminal police only solved crimes are taken into account, and the level of disclosure of all crimes in Germany does not exceed 50%. Moreover, the chairman of the criminal police association, Andre Schulz, claims that up to 90% of all sexual crimes committed in Germany are not included in the statistics of police reports. It should also be added that German police are forced to mention Muslim criminals using politically correct expressions - “men of southern appearance”, “black men”, etc. This is done solely to ensure that the indigenous population did not have associations between the criminals and the bearers of Islam, which otherwise would be completely obvious.And, of course, total secrecy for the media, which are forbidden to report crimes committed by Muslim refugees.
A report by the Senior Researcher at the Gatestone Institute Analytical Research Center, Professor Søren Kern, noted that in Germany, a wave of rape by migrants covered all 16 federal states. German women and girls are attacked and raped almost everywhere - on public transport, at train stations, on beaches, in grocery stores, public parks and squares, playgrounds, public toilets and even cemeteries, but the list of places mentioned is far from limited!
The youngest of the victims was 9 years old, the oldest 79. In two cases, the representatives of the male offender were the victims - a 68-year-old pensioner and a 10-year-old boy. All criminals are refugees from Afghanistan, Iraq, Morocco, Syria, Sudan, Eritrea, other countries of the Middle East and Africa. In most cases, the police fail to find the perpetrators, and those who are found are usually released after interrogation. According to the testimony of the Minister of Justice of Germany Heiko Maas, only 8% of the cases of rape cases (of course, it’s only those that are established) end in a conviction.
The nature of such a perfidious attitude towards Germans, whose state provided refugees with shelter and free benefits, said a well-known Islamic scholar, a professor in the department of international relations at the University. Georg-Augusta in Göttingen, 73-year-old Bassam Tibi, a Syrian-born, who had long since settled in Germany.Explaining the mass rape of Muslim women to German women in an interview with the Swiss newspaper Basler Zeitung, he noted in particular that “This is also because these refugees have a value system that is incompatible with European modernity.Patriarchal-minded people from misogynistic cultures cannot be integrated into modern European society.These people perceive all Germans as whores . ”
Separately, we can recall the so-called “night of long hands” - the massive attack of more than a thousand Muslim migrants in Cologne on Germans during the festivities on the New Year's Eve in 2016. The police, caught off guard, did not even try to counteract the criminals. Six women were saved from rapists by a former special forces member Croat, Ivan Yurchevich, who worked as a security guard at the Excelsior hotel on the station square of Cologne. He stood in the way of a crowd of mad drunken Arabs and did not quite tolerantly treat them, for which he was promptly arrested by the police that night. Later, when this story became known to the public, the locals dubbed Ivan the hero of Cologne.
At the same time, 1,075 allegations of various crimes were filed with law enforcement agencies in Cologne, including 593 allegations of sexual assault from harassment to rape. Similar events unfolded and a dozen other major cities in Germany.
In France, the situation with migrant violence against French women is a little less tense, but even there the number of victims goes to hundreds, including children and adolescents. And the reaction of local authorities is not much different from their colleagues in Britain and Germany, and it is fully sustained in the spirit of European tolerance. Here is one characteristic case. A Muslim refugee from Bangladesh raped a schoolgirl, but he was acquitted because he was not the bearer of "French moral values." During the rape, the girl was in a state of shock and could not physically fight back, and the rapist, not fluent in French, did not understand the verbal protests, and therefore could not assume that she was committing violence. Later they were raped by another schoolgirl, and this time a fair French Themis found him guilty, having condemned the rapist for two years ... conditionally, as a result of which he was released directly from the courtroom.
The general trend with the dominance of Muslims, has not bypassed the Scandinavian countries. In this case, it will be about Sweden. The Swedish authorities are proud to have taken the largest number of Muslim refugees relative to their population compared to other European countries. At the same time, with excessive modesty, he is silent about the fact that the difficult to explain kindness towards the Gentiles has turned into a nightmare for Swedish women who have been the victims of numerous rapes by migrants. Despite the fact that hundreds of such incidents have already been recorded, the Swedish socialists from the Social Democratic Labor Party, which controls the government, are making efforts to hide unpleasant statistics from the public.
However, in the overwhelming majority of cases, rapists either manage to avoid punishment at all (on formal grounds “because of insufficient evidence”) or the punishment is clearly disproportionate to the crime committed.Often, they simply get rid of the deportation from the country, and it is impossible to deport minors and persons whose age, in the absence of documents, is impossible to establish.
Thanks to the almost complete impunity, Sweden now ranks first in Europe in terms of the number of rapes per capita, and second in the world, after Botswana.
However, Muslim women migrant rapists are not limited to women alone - just as in England, boys and girls are increasingly common among their victims. For example, in the third largest Swedish city of Malmö, where over 25% of the population already professes Islam (mainly from Syria, Lebanon, Afghanistan, and Iraq, are young people between 15 and 25 years old), so many children were raped that the police created a special group of 15 officers with “different skills” to investigate the epidemic of sexual violence against adolescents.
Swedish media prefer to politically call Muslims “nysvenskar” - “new Swedes”. For the sake of the same political correctness, the Swedish government prohibits its police officers to distribute descriptions of suspects in crimes.Special job descriptions instruct police officers to hide from the public when reporting on all crimes any mention of the race, nationality and religious affiliation of suspects in order to avoid accusations of racism. One police officer, who wrote on his Facebook page that migrants were to blame for the vast majority of serious crimes in Sweden, was brought under investigation for inciting racial hatred.
And against the background of this hostile coexistence of Muslim refugees with the indigenous people of Sweden, Swedish social services ensured that three Russian juvenile girls Sophia, Seraphim and Alice for twelve, six and four years living with their father were transferred to a family of refugees from Lebanon. Swedish officials were not at all embarrassed by the fact that Russian girls, being white Europeans and Christians, at best, would fall into a completely alien environment for them, and at worst - to be subjected to oppression and violence.
A brief history of this event is as follows. In 2012, the Russians Denis and Tatiana Lisova, in search of a better life, moved with their daughter from Khabarovsk to Sweden. In Gothenburg, where the family settled, two more girls were born, while it is important to note that all children have Russian citizenship. Two years later, Tatiana became seriously ill and went to hospital for long-term treatment, and at the end of 2017 the children were forcibly removed from their father, and subsequently transferred to an Arab family, where, according to Tatiana’s sister, they lived very poorly.
In the end, in April 2019, the father of the family, who was not deprived of parental rights, managed to secretly pick up the girls and take them out of Sweden with the help of a friend. They flew to Moscow via Warsaw, but the Polish border guards detained them on the basis of a warrant from the Swedish authorities.
A decision has already been made to extradite refugees to the Swedish side, but during this time the officials from the Polish Ministry of Foreign Affairs, as well as the Polish Ombudsman for Children’s Rights, managed to connect and take over the situation. A lot of work has been done by Polish lawyers. Litov, so that Sweden could not get the children back, asked Poland to grant them political asylum. And so, on April 3, the Warsaw District Court ruled that the children remain with their father. The fundamental factor in the removal of this decision, besides the fact that the daughters categorically did not want to be separated from their father, was the fact that the return of girls to an Arab family, alien to them from a racial and religious point of view, would be clearly not in their interests. It is possible that the decision of the judges was also to some extent influenced by the fact that the swiftly arrived at the court proceedings were not employees of the Swedish social service, but some representatives of the Arab family, to whom Russian girls were handed over. One of them, Mohammed, sluggishly, with the help of an interpreter, tried to declare his right to take the children.
Despite the fact that this court decision is temporary, it will be valid until the application for refugee status is considered, it is significant, first of all, because it is contrary to European court practice, which is greatly influenced by Muslim rights tolerance in Damage to the indigenous white population.
Approaching the completion of this review, I do not in any way want to blame the Muslims, saying that most of them are murderers, rapists and disturbers of public order. That would be a blunder. This is not the case, but the fact that the massive and completely uncontrolled migration of the population with an alien culture and religion inevitably leads to the negative consequences described above.
Despite the fact that Islam has common Old Testament roots with Christianity and even borrows certain provisions of the New Testament, in its essence it is not only alien, but also hostile to Christianity. Before you bring reproaches and accusations to the author of this article, it will not be superfluous to get acquainted, first of all, with the statements of numerous preachers and spiritual leaders of Islam. Strictly speaking, the whole history of our coexistence, starting with the Reconquista and the momentous battle of Poitiers in 732, confirms this statement in the most graphic way, how intolerant it may seem at first and even second glance. It will also be useful to draw attention to the unenviable position that Christians occupy in countries where Islam has a dominant position.
What conclusion should be made from this? Do we call for war with the Islamic world? By no means! Any, even fragile, the world is better than open confrontation. But if Europe intends to preserve its historical identity, it must necessarily proceed from the need to protect its racial, cultural and religious basis. The key question is whether it will be possible to find the will for that!
Sergei A. Khazanov - Pashkovsky
July 2019 , St. Petersburg