Monthly Archives: January 2023

On the Ten Steps in the Formation of Sects: A Warning from the Russian Orthodox Emigration

Foreword

The growth of a sectarian mentality can be observed when any once healthy faith community declines and degenerates into a sect through spiritual decadence. Here we deal specifically with that decline in the Russian Orthodox emigration.

Introduction

After 1917 the Russian Orthodox Church fell captive to the persecutions of militant atheism. With the Centre captive, divisions took place in the Russian Church everywhere outside Russia. As ever, as a result of those divisions, the spirit of sectarianism appeared. All my adult life I have fought against that sectarianism in the Russian Orthodox Church in the emigration. Our struggle was to help create unity within the Church and unity with it, once it was free, so that then we could move towards the even greater project of creating new Local Churches. Therefore, from close observation of unhealthy psychology and pathologies over the last nearly fifty years, I have been able to identify ten steps in the formation of sects. This identification comes from observing the process of what specifically has happened to multiple fractions of the Russian Orthodox Church in the emigration, especially since 1986, when it had clearly started dying out.

As a result, a whole series of tiny but almost routine schisms began from it. These fractions have above all appeared as a result of the inherently sectarian and puritanical Protestant culture of North America or contact with it. (It is no coincidence that the first of those schisms took place in Puritan Boston in New England). The apostasy in North America of mainstream Non-Orthodox religion, mainly Protestantism, but also highly Protestantised Roman Catholicism, seems to have been the cause. The strict and rigid Protestant moralism of the American Puritan past has in the last sixty years broken down into today’s total amoralism. As a result, insecure and unstable individuals searching for certainties outside that amoralism have come to the Russian Orthodox Church, However, this was already riven and destabilised by divisions stemming from attitudes to the Church inside Russia. These divisions had grown deeper inasmuch as links with the Mother-Church had been lost.

The Ten Steps

Ignorance and a corresponding lack of any historical sense provides a fertile ground for the development of sectarianism. Ignorance to the point of obscurantism has been encouraged, educatedness being a common reproach in the Russian Orthodox emigration, where after the first generation illiteracy in Russian was common. Knowledge of the language was generally limited to kitchen Russian. For instance, we used to joke in the 1980s that for the mainly elderly members of the then Russian Church in the emigration in Western Europe there were only two besetting sins – youth and education. Both were despised and most churches were childless. They were dying out, turning into rather depressing museums of cultural nostalgia.
The development of parochialism through isolationism, not frequenting and even despising other Orthodox parishes, deepens this ignorance. Indeed, the refusal to frequent others and even the censorious and judgemental condemnation of others for doing so is approved of. Contact with others is seen as disloyalty to the growing sectarian mentality. For example, home-schooling becomes common at this stage. Now begins the suspicion and condemnation of even the slightest contact with ‘impure’ Non-Orthodox, then of fellowship with Orthodox from other (also ‘impure’) Local Churches, and finally with Russian Orthodox from other (also ‘impure’) dioceses. They say of them: ‘They are not like us’. This tribalism means for them: ‘They are our enemies because they are different from us’.
The next step is the exaggeration of the differences with others. ‘They don’t do things like we do’. ‘Our way is the only correct way’. Thus begins the judgementalism and censoriousness of the pharisees. Here we clearly see the priggish self-righteousness that comes from pride, from a superiority complex. ‘The others are sinful’, they say in condemnation, and their hearts swell with vain self-admiration. This exaggeration includes a great emphasis on tiny ritual differences. ‘Only we do that properly’. Generalisations are made on the basis of the behaviour of only one or a few others. ‘We can have nothing to do with any of them because so and so is one of them and he said or did that’. Thus: ‘The whole of the Moscow Patriarchate is corrupt because their bishop X said that. Thus, tens of millions of others were instantly condemned on the basis of the words of a bishop held hostage and speaking in a specific context. Here is the self-justification that stems from and then, in a spiral, creates, pride. Here begins the ‘we are the One True Church’ syndrome and ideology.
It is at this point that cultish leaders, gurus, may appear. Sometimes they appear almost all by themselves, especially if inexperienced and uninstructed neophytes, who are out of touch with reality, are given positions of authority. At other times such gurus may be created by neophytes, who from instability and insecurity desperately want a ‘spiritual father’, even though they have no idea what that is. Their insecurity demands ‘a leader’. Through flattering the weak, they can manufacture such gurus. The gurus soon become increasingly tyrannical, confusing authority with authoritarianism and capricious despotism, and claim papal infallibility.
Now inward-lookingness, introversion, reaches a degree which leads to a de facto lack of communion with others and the formation of a ghetto, headed by a ruling clique of ideologues, who are to be blindly obeyed. Indeed, they insist on blind obedience. Initially, the lack of communion will be selective and informal. In other words, communion will be retained with a select few elsewhere, a few contacts kept for form’s sake. They will claim these contacts as ‘theirs’. This is self-justification: ‘Look, we’re not a sect because we are in communion with so and so’. This stage does not last very long.
From here adepts, led by the ruling clique, will start making more and more extreme accusations that others are ‘not Orthodox’ or ‘mentally ill’ etc. They slander and demonise in self-justification. Such is the pride of narcissistic self-love that gnaws away at their souls. They are pure and all others are impure. Thus, one of them said to me: ‘We are a glass of clean water. They are a glass of dirty water. Surely you do not expect us to mix the two glasses together by entering into communion with them?’ He was so blinded that he could not even see his own phariseeism and so ignorant that he could not even see the dirt in his own water.
Now begins cloning. The cult adepts start dressing in the same way and adopting the same hairstyles or, for men, beardstyles, as those in the ruling clique. Any diversity is definitely forbidden at this stage of manipulation, indoctrination and brainwashing. Uniforms become the norm, the personality is repressed and depressed. Those who refuse to conform are coldly shut out. All the adepts look alike and relationships become almost incestuous, in the sense that there is no mixing with others, with ‘the impure’, outside the cult.
This is now the stage when the group cuts off completely i.e. it finally becomes a sect, having cut off from others, that is, having performed a first schism. The word ‘sect’ means precisely ‘cutting’, as in the word ‘secateurs’. The sect now becomes ever more extreme and excommunicates (!) and ‘defrocks (!) others, even those in completely different dioceses (!), commonly declaring that the others have ‘no grace’. Indeed, the question of who has grace and who does not have ‘grace’ assumes great importance because the sect adepts have to justify their self-isolation and infallibility as the only ones who ‘have grace’. This is a kind of papism. ‘Either you are with us, or else you are against us’. All is black and white and those who oppose the sect are promised ‘hell’, for they will ‘not save their souls’ as they are ‘uncanonical’. Their god is the god of hatred. (We know what his real name is). So the sect becomes not only evil and nasty, but also absurd and makes itself into a laughing-stock. (The devil always mocks his own). Here we witness aggressiveness, harsh bullying, persecuting attempts to humiliate, intimidate and punish. These are all founded on the sect’s essential lack of love, because sects are never founded on Love, but on unhealthy and prideful psychology, which always requires heartless, ruthless and persecuting ideologies.
Now the sect becomes ever smaller, as any last ‘impure’ are witch-hunted and cast out. From this point on, the already small sect grows no further and contracts. However, though the sect is tiny, it will have a large internet, that is, virtual, presence, as virtuality makes up for reality. Indeed, it can be noticed that large groups generally have a weak internet presence. This is because they are too busy with reality to bother. Sects are also desperate to obtain money and property. They need finance. This is because they are already by definition small (they have cut themselves off from the mainstream) and are limited to temporary rented premises and decorated garden sheds for their tabernacles. Expansion is only possibly through stealing the property or income of others.
Soon infighting within the sect starts and further splits about extremely petty or abstract matters sooner or later follow. Introversion is such that such matters become vital dogmas. All is dogmatised. This infighting becomes ever more bitter and unloving and creates ever more tiny and more irrelevant splinter groups. These disputes often lead to expensive court cases about scarce resources, both resulting from and leading to moral and financial scandals.

Conclusion

Over the last two generations I have often seen all of the above among fringe groups, both on the left and on the right. Whether secularist liberalism or secularist conservatism, it makes no difference, both are secularism, that is, they are the abandonment of the Tradition of the Holy Spirit and Love. Such abandonment of the Holy Spirit always leads to the fringes or margins and from there on to the exit from the Church altogether. All this seems to have developed as a result of the instability of the 1960s, and the search for gurus, cults and the exotic, especially then in the USA, but not only. Such gurus prey particularly on the weak, the young, the ignorant and neophytes, as gurus manipulate the zeal and ignorance (‘zeal not according to knowledge’, as the Apostle writes) of converts.

In countries like Russia the Orthodox faith is not at all exotic and is a mass phenomenon. Mass phenomena prevent or greatly limit sectarian nonsense, unless politics or nationalism intervene, as for example in the Ukraine today. However, in the emigration it is possible for sects to be formed, unchallenged by the masses because the masses are not present. Today, the delusions thirsted for by the lonely, such as incels, mean that gurus have an ever greater field to recruit from, using their podcasts and zooms to build their largely virtual sects. Gurus always end up outside the Church, but so, sadly, do their followers, who eventually see through the gurus’ nonsense and become disillusioned and embittered. The straitjackets that the gurus try to impose are always shaken off, sooner by the aware and the strong, later by the naïve and the weak, and they always come to naught.

Afterword

Sects always dissolve, sect-leaders are always defeated and those who should have supervised and controlled their activities are shamed and die out as they too become spiritually irrelevant. This is the spiritual law. May they hear it and repent before it is too late. They cannot get away with it, for our God is not mocked.

JFK: 1963-2023: Though the Man be Gone, that the Promise of his Spirit be Fulfilled

There are people who see everything in terms of black and white. For example, in the Russian context, there are those who declare that everything in Russia was perfect before 1917 and everything was bad after it. Of course, a little logic such as: ‘If everything was so perfect, why did everything turn so bad?’ would help such people. Alternatively, read a Russian novel from before 1917, or a newspaper from the period, or else, as was still just possible only a generation ago, you could have talked to someone who had been adult in Russia before 1917. The fact is that black and white do not exist outside hell and heaven. This world is unremittingly grey – though, admittedly, there is a huge difference between light grey and dark grey.

The same is true in the American context of John Fitzgerald Kennedy. There are those who say that his 1963 murder (let us call it what it was) was a turning-point, that all was white before it and all was black after it, that he was basically a kind of martyr. I suspect that childhood nostalgia plays a part here in the views of now elderly people. Nostalgia is a funny thing, the sun always shone in childhood. It is called selective memory. We will briefly consider some of the issues below. As for the conspiracy theories as to who murdered Kennedy and why, there are hundreds of them. Of course, that does not mean that one of them is not true. God knows the Truth.

I am surely far from being the only person in the world who has met people who as adults had met both Tsar Nicholas II and John Fitzgerald Kennedy. (Though certainly, I am the only person from the small town where I was born to have done so. Which is not saying very much). Still, it is a curious fact that JFK was born in 1917, the year that Tsar Nicholas was deposed by Russian traitors. But much more significantly, their deaths have fascinated generations and spawned a mass of conspiracy theories and black and white ideologies. Most notably, many books of suppositional history have been written about them both, about ‘what might have been’. Could what might have been find its fulfilment? That is our question.

It was in Paris in 1996 that I met an American woman from a well-connected family in Massachusetts. She was then in her fifties. She told me that when she was eighteen, she had met JFK. ‘He took one look at me’, she said, ‘and undressed me with his eyes. I felt humiliated’. It is a story that only confirms the stories about Kennedy’s ‘strong libido’. Let us recall at least a few facts from the life of this man who promised so much, who was so charismatic and such a brilliant speaker, and was so cruelly murdered on 22 November 1963 at the age of 46.

Probably the most famous event in Kennedy’s Presidency is the so-called ‘Cuban Missile Crisis’ of 1962, which should have been called the Turkish Missile Crisis. For once the U.S. had publicly promised never to invade Cuba again and secretly agreed to remove its Jupiter missiles from near Soviet borders in Turkey, placed there as a provocation by US hawks, the Ukrainian peasant-leader Khrushchov agreed to dismantle Soviet missile sites in Cuba, subject to UN inspections. Thanks in part to Kennedy’s humanity, the US had backed down, though the Soviet side, with no less humanity, had agreed not to make it public. The US had not lost face publicly and indeed there are still some naïve people who think that the ‘Cuban Crisis’ was an ‘American victory’!!! In any case, World War III had been averted and Kennedy was in part responsible for that.

As regards Latin America, in 1962, Kennedy had also had the wisdom to declare that: ‘Those who make peaceful revolution impossible will make violent revolution inevitable’. He sought to contain Communism in Latin America by establishing the ‘Alliance for Progress’, which sent aid to some countries and sought greater human rights standards in the region.

Regarding Vietnam, in April 1963 Kennedy said prophetically: ‘We don’t have a prayer of staying in Vietnam. Those people hate us. They are going to throw our asses out of there at any point’. Though Kennedy’s Vietnam policies seem inconsistent, nevertheless the Secretary of Defense Robert McNamara stated that Kennedy was strongly considering pulling the United States out of Vietnam after the 1964 election. (McNamara also much too late declared that Vietnam had been a mistake and that he had known it all along and should have gotten out in 1963, when fewer than 100 Americans had been killed). Certainly, Kennedy signed National Security Action Memorandum (NSAM) 263, dated 11 October, which ordered the withdrawal of 1,000 US military personnel by the end of 1964 and the bulk of them by 1965. Indeed, Kennedy had been moving in this peaceful direction since his speech on world peace on 10 June 1963.

Israeli interests were also countered by Kennedy’s endorsement of the United Nation’s Johnson Plan, which wanted to return a number of expelled Palestinians from the war of 1948 into what was by then Israel. This continuation of the justice plan of the assassinated UN Secretary General Dag Hammarskjold for Palestinian repatriation disturbed those who had a negative view of Arab resettlement in their own country, let alone full repatriation.

In general, it seems to us that Kennedy unconsciously expressed the more collective values of Catholicism over the individualism of Protestantism. This sense of solidarity with the rest of the world and collective responsibility for it, which comes from the Catholicity of the Church, was at his time still present in Roman Catholicism, part of its legacy from Orthodoxy. It is sad that after him the US elite lapsed into an individualistic, not to say thoroughly sectarian, view of the world. It started in Vietnam and has since gone through Iraq and Afghanistan, Libya and Syria, and today has reached the Ukraine.

Regardless of the many academic and conspiratorial debates around Kennedy and regardless of whether the great hopes placed in him were realistic, there is no doubt that he was the great hope of a great many in the Western world. It may not be the real Kennedy who is admirable, but rather his spirit and the hope inspired by his spirit. Under Kennedy there could have been Another America and so quite another course of world history over the last sixty years. The fact is that after his murder, the nightmare of the 1960s began and the Western world has not yet woken up from that nightmare. Indeed, though the Western world now proclaims that it is ‘woke’, in reality it is still fast asleep in its delusions. True or false is not the point here. The fact is that it is the youthful and energetic Kennedy, whether his myth or his reality, who represented hope. As the elderly English poet laureate of the time wrote after Kennedy’s murder:

All generous hearts lament the leader killed

The young chief with the smile, the radiant face,

The winning way that turned a wondrous race

Into sublimest pathways, leading on.

Grant to us Life that though the man be gone

The promise of his spirit be fulfilled.

November 2023 will mark the 60^th anniversary of JFK’s murder. How fine it would be if we felt that the promise of his spirit might be fulfilled by then. However, is that realistic?

The Psychopathology of the Sect

The Puritans left England for America because they belonged to an exclusive and intolerant sect. They simply could not get on with others. Sadly, they are at the root of both religious and secular North American culture. This explains why North America is today the source of most of the world’s sects.

In order to enter a sect, you must give up something very important: freedom. Anyone who breaks out of a sect, breaks out of the communicational, political, ideological and cultural circuit constituted by the individual sectarians and retrieves his freedom. You can only reach the conclusion that a sect is a kind of secret society. And its closedness or sectarianism increases as the threats to its reign over the souls of the weak, the naïve or neophytes increase.

For all sects start from a notion of ‘exclusivity’ associated with a certain ‘exceptionalism’ or esotericness. This justifies different treatments and understandings which defy all logic. Sects are always irrational. Sects are the foundation of a ‘unique’ culture, Divinely chosen to lead the world. Sects have a Divine, ‘extra-terrestrial’ origin.

It is in this exceptionalism that individualism is rooted. It is opposed to a more collective and cooperative vision of humanity, the Catholicity of the Church. It is in this exceptionalism that the logic of competition is founded – the theory is that the best wins (meritocracy) – as opposed to the logic that founded all human societies – cooperation, the ability to work together.

All sects have their own esoteric jargon and introversion or self-absorption, which originate in the closed circuit in which they operate. The greater the inability to establish bridges and contacts with others, the greater the radicalism of the sect. This embodies a contradiction which sects cannot escape: the more they want to drag normal people into them, the more normal people flee them.

If the vast majority of Orthodox do not fit into the narrow minds of the sect and its followers, then it is they who have to mould themselves to its ideas. This is why sects are always so small – though they may have a huge internet or virtual presence. When reality stubbornly insists on not validating the irrational presumptions of the sect, the sect chooses to wage war against reality, identifying the agents of reality and electing them as its enemies. The result is predictable: either you are with me, or else you are against me! The sectarianism of the sect leaves no room for compromise, co-operation or any kind of mutual understanding.

If you analyse the cultish sect leaders who constitute the sect superstructure and their deeply ideological stance, you will see the irrationality of the sect: it is a cult which is in accelerated divorce from the real world. The constitution of the elite of the sect represents its aristocratisation. It is a return to the time of feudalism, whose lords dress in exclusive bling.

As in all sects, it is the ‘dogmas’ of the duty ‘theologians’ which define from the outset the lines to be strictly obeyed. They produce the centrifugal force that binds the ignorant, weak and naïve periphery to the centre, trying to create a dependency on themselves, at least until they grow up and see through the nonsense and realise that they have been ‘had’. The repetition of their dogmas until exhaustion has a ritualistic function. It aims to keep even the most peripheral neophytes as faithful to the centre as possible, literally like a prayer or litany.

Sects have problems in dealing with the reality that increasingly eludes it. Since reality does not conform to its pretensions, any sect has the option of hysteria, demagogy, hypocrisy and slander. In essence, sects wage war against reality. For example, those who leave sects always do so as the result of the ‘uncontrolled madness or illness of one man’. Of course, this is something that does not play, either in appearance or in substance. It results from the inability, proper to deluded sect ‘logic’, to analyse objectively, to see reality.

Typical of sect ‘logic’ is the claim that its actions are all justified, acceptable and benign; whereas the ‘enemies’’ actions are always ‘evil’. The cultish, supremacist, closed world behind the schizophrenia, paranoia and narcissism of the sect attacks all those who do not uncritically and blindly follow it. The sect is in perfect contradiction with the real and varied world. As was said 2,000 years ago: ‘The truth sets us free’. The idea that ‘in war the truth is the first casualty’ is also just another dogma invented by sects, so that they can lie without being held accountable for it.

The Persecution of the Church in the Ukraine

Metropolitan Longin (Zhar) is a Ukrainian bishop, who is renowned for his good works, looking after orphans, and for his courage. He is well-known to several of our parishioners in Colchester, who have made pilgrimages to him. Now he has been interviewed about the Zelensky persecutions in the Ukraine:

Sources:

https://cont.ws/@slavikapple/2468033

Источник: antena3.ro

The Antena 3 (Romania) TV channel has shown a long interview with Metropolitan Longin (Zhar), the abbot of the Ascension Banchensky Monastery of the Ukrainian Orthodox Church in the Chernivtsi region, about the atrocities of the Ukrainian special services.

“They are destroying us, but we just have to stand up for Christ and for the faith. The Ukrainian special services entered the Chernivtsi Metropolia at night with machine guns, they stood the clergy up against the wall, they broke the windows. They entered convents, knocked over nuns and stood on their heads with their heels,” said Vladyka Longin.

Earlier, the Romanian politician, the former MP Zhelu Vishan, publicly accused the President of Ukraine of poisoning Longinus. At the same time, he called Vladimir Zelensky “a stinker and a nonentity.”

In Romania, Bishop Longin is considered an ethnic Romanian, close to the Transcarpathian Diaspora of the Ukraine. He speaks Romanian and preaches in it. At the same time, the Metropolitan condemned the actions of Russia, speaking to the parishioners. In 2017, he refused to pray for the health of the Patriarch of Moscow, accusing him of ecumenism.

Another Romanian TV channel, Romania TV, showed a film about the Zelensky regime’s abuse of Romanians in Ukraine.

There is a story in the film about how a fanatic entered the Church of the Conception of Christ in Vinnitsa, overturned the crucifix and tore icons down from the walls. The criminal cut the throat of the parish priest, Anthony Kovtonyuk, with a razor and ran away, leaving him in a pool of blood.

The priest was taken to the intensive care unit in a critical condition. And a member of the Synod of the UOC Melety was deprived of Ukrainian citizenship by the decision of the President of Ukraine.

Thus, the public is being prepared for the fact that several Ukrainian dioceses may join the Romanian Orthodox Church due to persecution. Or maybe not only dioceses, but even regions. After all, television relates the persecution of Christians in those regions of Ukraine where ethnic Romanians live.

The Patriarchate of New Jerusalem and All Rus

Foreword

Of the fifteen universally-recognised Local Orthodox Churches, two are in great trouble, not to say in danger of being quite discredited. One was the most prestigious, the other is by far the largest, some 70% of the whole.

The first is the Patriarchate of Constantinople. Having accepted a lot of dollars from those who wish to destroy the Church, it has sponsored an entirely uncanonical ‘Church’ in the Ukraine, whose sponsors and gangsters and thugs, the worst of the worst, do violence to actual Christians and attempt to destroy the Church.

The second is the Patriarchate of Moscow. Outside Russia and Belarus, this is in danger of becoming a small network of nationalist ghettoes or tiny, semi-private groups, each with a few right-wing neophytes. To some it seems as though it has squandered its great, post-Soviet potential, just as it squandered its great Tsarist potential before 1917. Some even call its actions suicidal.

It has long been suggested that the first can repent by leaving its flock of fewer than 500 in Istanbul in the hands of one priest and moving to Athens. There, its leader would remain the Patriarch of Constantinople, though now with a real flock and real churches covering all Greece, just as the Patriarch of Antioch, who has long lived in Damascus and does not go to Antioch, which is in Turkey.

As for the second, like others, we too have a suggestion. Some will dismiss the following as fiction, not even faction. But suppose just 10% of it came true in the coming years? That would be a lot. We will never discount the possibility of repentance for anyone. We know how it transforms, from our own lives. See below:

The Synod

The meeting of the Synod of the Russian Orthodox Church which began on 20 May 2024 culminated on 24 May, the Feast of Sts Cyril and Methodius, Apostles to the Slavs. Momentous decisions were announced on that day, including changing the legal name of the Russian Orthodox Church from ‘Patriarchate of Moscow’ to ‘Patriarchate of New Jerusalem and All Rus’. The change of name is connected with the radical decentralisation of the Patriarchate, described below, and the move of all Patriarchal offices to the historic New Jerusalem Monastery outside Moscow. Even after the creation of two more Autocephalous Churches, the Russian Orthodox Church will still have over 130 million baptised, representing two-thirds of the whole Orthodox Church. As such the Russian Church has a huge responsibility to work together with other Local Churches in the Diaspora, shedding itself of any imperialistic tendencies.

Four Autocephalous Churches

The Polish Orthodox Church and the Orthodox Church of the Czech Lands and Slovakia were already granted autocephaly by the Russian Church, respectively in 1948 and 1951. Now two new Autocephalous Churches have been created:

Ukrainian Orthodox Church

This covers the territory of the Ukraine, whose new borders were established on 5 May 2024. This numbers over 15 million baptised Orthodox.

Baltic Orthodox Church

This covers Latvia, Lithuania, Estonia and Finland and gathers all Orthodox in those countries who celebrate the canonical date of Orthodox Easter. They number some 400,000 baptised Orthodox.

Eight Autonomous Churches

The Chinese Orthodox Church and the Japanese Orthodox Church were already granted autonomy in 1957 and 1970, respectively. They have remained autonomous and not become autocephalous, simply because they have both remained small. At the Synodal meeting of the Russian Orthodox Church in May 2024 six new Autonomous Churches were created:

Moldovan Orthodox Church

This is destined to gather together all Orthodox in the Republic of Moldova, who are at present under the Russian and the Romanian Churches. If unity can be achieved through this autonomy, then this Church can become autocephalous.

Central Asian Orthodox Church

This gathers together Orthodox living in the five ‘stans’ of Central Asia. This Church could help bring Orthodoxy to other stans, such as Pakistan. Autocephaly is quite possible with time.

Northern American Orthodox Church (NAOC)

This replaces the old Autocephalous Orthodox Church in America, the OCA, founded in 1970. Its canonicity was always disputed as it was declared autocephalous, yet shared the same territory as other Orthodox, who were in fact far more numerous. Also the title ‘in America’ was very vague. Northern America is precise, meaning fundamentally the USA and Canada (with Greenland and Bermuda). Moreover, the NAOC has today received the addition of some 40 parishes from the former Moscow Patriarchate, which have now been transferred to it. (Only St Nicholas church in New York remains as a dependency under the Patriarchate). Furthermore, all bishops, clergy, parishes and monasteries of the old ROCOR in Northern America are invited to become part of the NAOC in order to avoid any uncanonical tendencies and extremes within itself. With time we hope that Orthodox of other ethnic backgrounds will join the NAOC and this Church will then become Autocephalous. However, on shared territory, such an Autocephaly can only be granted by several Patriarchates together, thus forming an authentic multinational Local Church.

Western European Orthodox Church (WEOC)

This replaces the old Western European Exarchate of the Moscow Patriarchate. It is hoped that with time the members of the old ROCOR in Western Europe and of the old Archdiocese of Western Europe, both officially within the Patriarchate, will come to take part in it in order to avoid any uncanonical tendencies and extremes within themselves. With time we hope that Orthodox of other ethnic backgrounds will join the WEOC and this Church will then become Autocephalous. However, on shared territory, such an Autocephaly can only be granted by several Patriarchates together, especially with the majority Patriarchate of Romania, thus forming an authentic multinational Local Church. Its territory at present covers the six Dioceses of: Germania (Germany, Austria, German Switzerland and Liechtenstein); the British Isles (England, Scotland and Wales) and Ireland; Iberia (Spain, Portugal and Andorra); Italia (Italy, Malta, San Marino and Swiss Ticino; Gallia (France, southern Belgium, French Switzerland and Monaco); the three countries of Benelux; Scandinavia – Iceland, Norway, Sweden and Denmark. This is 23 countries, with at present 9 bishops.

Hungarian Orthodox Church

This is led by Metropolitan Hilarion of Budapest and All Hungary. Most of its baptised live in the autonomous Carpatho-Russian province in the east, formerly part of the old Ukraine, now part of Hungary. In time it will become Autocephalous.

African Orthodox Church

Founded in 2021 under the present Metropolitan Leonid of Uganda, this now has four bishops, three of whom are Black Africans. Its territory covers all Africa and with expansion will become Autocephalous.

Four Exarchates

The Exarchates of Belarus and of South East Asia already exist. Now two missionary Exarchates have been created:

Exarchate of Oceania

Based on the old ROCOR Australian Diocese, this covers the Continent of Australia, New Zealand and Pacific islands. Its vocation is to work with other Orthodox to form a new Local Church.

Exarchate of Latin American and the Caribbean

This gathers Orthodox living in South and Central America, Mexico and the Caribbean. Its vocation is to work with other Orthodox to form new Local Churches.

On Neocons

So what are Neocons really like? First and foremost, they are extreme narcissists and, as is often the case with narcissists, their obnoxious self-worship, sense of entitlement and hatred of the ‘other’ all come from a deep-seated inferiority complex (believe me, they knew the contempt they were held in by the old generation of US decision-makers, and they knew that they were seen as the ‘crazies in the basement’). So besides being self-worshipping racist narcissists, they were also filled with resentment, a desire for revenge and an unbreakable ‘us versus them’ mentality.

Also, and contrary to popular belief, they are not very smart (if only because being truly smart requires both humility and expertise, something the Neocons are totally devoid of). In reality, the big competitive advantage of the ‘Neocons over the ‘old guard’ was not brains, but drive. This is something we often observe in history: the folks who actually seize power are rarely the smartest ones, much more often you see folks with a tremendous ideological drive. A perfect example? The German Nazis. Please name me one truly educated and smart Nazi! Hitler? No. Himmler? No. Goering? No. Hess? No. Haushofer? No. Rosenberg? No.

Written by another spiritual child of the ever-memorable Archbishop Antony of Geneva, now living in the USA

An Old New Year’s Q and A 2023

Q: Both Russians and Ukrainians are supposed to be Orthodox Christians and belong to exactly the same Church, so why is there this scandal of a war between them, with over 150,000 Ukrainian and over 15,000 Russian dead so far? All Orthodox, but killing each other? What is all this about?

A: First of all, if the dead and the living were actually Orthodox, I would agree with you, but that is not the case. First of all, many of the casualties on both sides are not even baptised. Secondly, on the Russian side, quite a few are Muslims and on the Ukrainian side thousands of the dead are Polish mercenaries and hundreds Canadian, American, British (well over 100 dead) and Croat mercenaries. Thirdly, about half of the Ukrainians are not Orthodox, but Catholics, Protestants or schismatics. And finally, most of the remaining ones, the Orthodox, are Orthodox in name only, that is, they are only baptised, not practising, just nominally Orthodox. This war reminds us of just how few real Orthodox there are. Yes, there are Orthodox, but how many are Christians? That is the key question.

Let us remember that in the First and Second World Wars, many Germans were Protestants, as were most of the British. They still slaughtered each other, just as Catholic Germans and Catholic Poles slaughtered one another in the Second War, or, long before, Catholic Englishmen and Catholic Frenchmen in the Hundred Years War.

And in 1912-1913 Serbs and Bulgarians were killing each other. Both were supposedly Orthodox. And in the Second World War, the Romanian government became Fascist and sided with Hitler, and so Romanian soldiers had to fight against Russians. However, the Russians were Communists. It was not so much a war between Romanian Orthodox and Russian Orthodox, as between a Fascist government and a Communist government. You have to remember that. So today, there is no war between the Ukraine and Russia. The war is between Washington and Moscow. The Ukrainians, like most Western Europeans, are just naïve pawns or proxies in the Great American Game to continue its world domination.

We live in the age of nominal Orthodoxy. The results are to be seen not just in the Ukraine and Russia, but all over Western Europe. There are large numbers of nominal Russian Orthodox of various nationalities, but very few churches for them. Thus, of the 140,000 Ukrainian refugees in the UK, there is only one community – of fewer than 40. Even supposing that half the Ukrainian refugees are not Orthodox anyway, fewer than 40 out of 70,000 is about 1 in 2,000 who go to church! The priest himself told me that he despairs. True, we have about 15 Ukrainians in Colchester, but we find ourselves obliged to teach them fundamentals like how to take a blessing. Some are not even baptised.

Many Orthodox in the Ukraine and Russia are only there for a career and money. There have been so many scandals – I have seen it in the many visits I have made to both countries over the last fifteen years. It is clear that several clergy are probably atheists.

Q: What is the main pastoral problem in the Orthodox Church in general?

A: I think it is the fact that there are hardly any parishes, in the sense of Christian communities. This is a problem all over the world, except in villages, but we can take two examples locally. Russians who attend the two Russian churches in London say one resembles a busy railway station, the other a gloomy and exclusive ghetto. As a result, there is a huge turnover of parishioners, with an almost entirely different group of parishioners every few years. Huge numbers have been through both churches over the last 30 years, but only once or twice in that time. They do not stay. The constant core is tiny.

As a result of this absence of community life, there are huge losses. Many Russians from the Baltics, as well as from the Ukraine, have left both those churches. One of the problems here is mixed marriages. English husbands do not want to attend churches where they cannot understand a word. Some Russians now even attend Anglican churches and tell me that at least they are treated like human-beings there and do not have to endure nasty comments from Russian nationalists and (sometimes) Non-Russian sectarian converts. It seems as though these churches can only keep and only want Russians from Russia or those who want to pretend to be Russian. They live in a ghetto, where the persecution of Russians from outside Russia, by Russians from inside Russia, seems to be allowed.

Q: In that case, the case of ghettos and nationalism, missionary work has become impossible. Who will take up the mission?

A: Missionary work in churches which behave like this is at an end. They are anti-pastoral. It is very sad. It is the total rejection of the work of St Tikhon, Patriarch of Moscow, who gathered all Orthodox together in the USA at the start of the twentieth century. It is the total rejection of the great and holy legacy of St John of Shanghai and of the authentic old ROCOR outside Russia after the time of St Tikhon. It is the total rejection of the spirit of the New Martyrs and Confessors inside Russia.

Who will take up the mission, since both Russians and Greeks appear to have have cancelled and eliminated themselves for the moment? The Ukrainians? The Romanians? The Moldovans? All have nominal faithful in the millions in Western Europe. That makes them easily the majority of nominal Orthodox, both in the UK and in Western Europe. But do they have faith? And do they have the necessary leadership? All I know is that we shall continue to do missionary work in our own parishes. The rest will have to solve their own problems.

Q: How does the Orthodox Church cope with the assimilation of children born to immigrants in the Diaspora?

A: Sadly, it does not. I remember 30 years ago meeting a youngish man, whose grandparents had been White Russians and come to England in 1919. The youngish man, then in his thirties, had just been circumcised, i.e. become a Jew. He said he had been attracted by Jewish spirituality. Nothing new here, remember Fr/St Sophrony Sakharov, who already before the Revolution had left his upper middle-class family background and become a Hindu for the same reason. He had found no spiritual food in the nominal Russian Orthodoxy around him. He had to be converted by a semi-literate peasant, the future St Silvanus.

Virtually all the descendants of White Russians from after 1917 (and remember that only 10% of them were practising Orthodox) have been assimilated and lost to the Church everywhere. The only older ones you sometimes meet are descendants of the post-1945 immigration. All the rest are from the Soviet emigration, post-1991. This is the case in both the MP and the ROCOR churches in London. Both would have died out completely had the USSR not collapsed and new Russians moved here from all over the old USSR. But already many of their children, who speak to me in English, have lapsed. They have been assimilated and are lost to the Church.

Today in the UK exactly the same has happened to the descendants of Greek Cypriots who settled here in the 50s and 60s. Their parishes are dying out and the clergy are nearly all very old. There are now over twenty Greek Cypriot Anglican vicars. I met one about twenty years ago and asked why he had done this. His first answer was that he did not understand a word of Greek and then on top of that the Anglicans gave their vicars a free house and a good salary. He said: ‘Why not?’

Q: Why are Orthodox so different? Why don’t you have pews and organs like we do?

A: Your question reminds me of someone who came to visit us eighteen months ago and asked us why we don’t have any VIPs or rich people in our church! I answered him that we don’t have VIPs or rich people, but we do have Christ. Similarly, we don’t have pews and organs, we have the Tradition. Nor do we have converts, we have Orthodox.

Q: Why did Communism spread mainly in Orthodox countries?

A: As one Romanian said to me some 20 years ago: ‘Communism is Orthodox Christianity without Christ’. In the same way we can say that: Fascism is Catholicism without the Pope and Capitalism is Protestantism without morality.

Q: What is the difference between the sacramental theologies of Orthodox, Catholics and Protestants?

A: To be very brief and very general:

Protestantism has no sacramental theology because it has no sacraments. (Exceptionally, the sacrament of baptism, by water in the Name of the Holy Spirit, is the only one which can be conferred by a layman).

Catholicism believes that sacraments are conferred only by clergy who have the authority to do so from the Pope, as he alone holds the Holy Spirit. (Some ‘Papist’ Orthodox like to imitate this!). For them there is no Christ and therefore no Church and therefore Holy Spirit and therefore no sacraments without the Papacy.

Orthodoxy believes that any priest who confesses the Creed, established in the fourth century, and has been ordained by an Orthodox bishop who has canonical apostolic succession, that is, who is in communion with all the other bishops of His Local Orthodox Church, can transfer the grace of the Holy Spirit and so confer the sacraments. Hence the grave spiritual danger of being out of communion with other bishops of the same Local Church and even more the danger if he denies the sacraments of the other bishops of his own Local Church., let alone other Local Churches. That is called schism because it denies the catholicity of the Church and isolates from the Holy Spirit.

Q: What practical differences did leaving ROCOR make to your churches?

A: The first and immediate difference was that we could put out for public veneration the icon of St Sophrony, whom I knew very well. Before that we had been banned from putting it out for those who wished to venerate him. But, far more importantly, the difference is the fact that we can now concelebrate with other priests and other priests can concelebrate with us, notably Romanians, Antiochians and Greeks. Previously, that too had been banned by the sectarian and schismatic mentality in charge. As I have worked all my life for the catholicity of the Church and against the spirit of sects, cults and schism, that has been vitally rewarding to me.

Q: Why does homosexuality penetrate Church life?

A: This always happens in periods of decadence, whether in the first century or in the twenty-first century. There is nothing new in it. The Apostle Paul warns of it. Homosexuality and, perhaps even more often, bisexuality, become the norm among the clergy in periods of decadence. The problem always begins among the episcopate, as with the Patriarchate of Constantinople in the twentieth century (Archbishop Athenagoras, for example), as such bishops ordain their friends, homosexuals and bisexuals, to the clergy, and so form a self-protective mafia. In the USA this problem is enormous.

It is curious how these people call themselves ‘gay’, when in fact they are sad. It is rather like those who call themselves ‘woke’, which means (spiritually) asleep (if not actually dead), not ‘awake’ at all. What is also curious is that the open homosexuals are generally associated with syncretism, left-wing liberalism and modernism (Archbishop Athenagoras), and the repressed and angry homosexuals are generally associated with ultra-conservative right-wingery, phariseeism, misogyny, conspiracy theories and even Fascism. Both witness to a total lack of Love, jealousy and hatred.

Q: Do you feel bitter against the Russian Church for the way they treated you after your nearly 50 years of unpaid missionary service on its behalf?

A: Not in the slightest! What concerns me is what is popularly called ‘karma’, or ‘what goes round, comes round’. As Newton said in his third law: ‘To every action there is always an equal reaction’. All those individuals who persecuted us have died, fallen ill, lost their careers or otherwise been punished. And there is more to come for them. As the Apostle wrote nearly 2,000 years ago, ‘God is not mocked’ and ‘Our God is a consuming fire’. You just cannot get away with it. I have seen it so very often down the decades. Sadly, they will all be punished, or rather, punish themselves, and well before the Last Judgement. This is why we pray for them all. I tremble in their place. If you act without integrity, without a conscience, without principles, against the spiritual and moral law, only out of self-interest, you will suffer. It is inevitable. People like that always end up outside the Church.

Our mistreatment is a loss for the Russian Church, but not for Orthodox Christianity. However, the damage the Russian Church has done to itself is incalculable. Everybody now says: Look at Fr Andrew, he sacrificed his life and career and learned to speak almost perfect Russian and they, who spoke Russian very badly, if at all, mistreated him and all his in that way. Such people will say: ‘There’s no way I will ever have anything to do with the Russian Church, especially not with ROCOR, given the way they treated him’. It was all a spiritual death-wish. The point is that if people really want to commit suicide in the Russian Church, you cannot stop them. I know, I tried to stop them – and failed!

If others who call themselves Russian Orthodox, but who are not, lapse from Orthodoxy, we, on the other hand, do not and will not lapse. When the Russian Church is free again after this terrible political war in the Ukraine is over, we shall see. How is it ever going to rebuild itself? Only on the foundations of St Seraphim of Sarov, St John of Kronstadt, St John of Shanghai and the New Martyrs and Confessors, including the Imperial Martyrs, who are why I am part of the real Russian Church, the Universal Church. It will mean rejecting politics, careerism, love of money and luxury, big black cars and bling, that the Church is not a business. It will mean understanding that money is for doing good, not for filling churches with gold and marble and sewing vestments with gold thread. The tragedy is that some have repeated exactly the same mistakes as before the Revolution. You can join the prophets or join those who stone the prophets. It is your choice. I know where I stand.

In any case, we have always served and will always serve Christ and His Orthodox Church first and foremost, not some manmade branch of it and all its corruption. We believe in the ‘Orthodox Catholic Church’, not some political and nationalist outlier, however big it may be on paper. Quality, not quantity!

Divisions of the Russian Orthodox Church

Introduction: Divisions Outside the Church

The Western world began its separate and exclusivist existence when the Roman Papacy destroyed the Local Church entrusted to its care by enforcing a radical separation between clergy and laity, depriving the latter of communion with Christ. In this way Christians were no longer members of the Church, but subjugated to political clericalism. This centralising ideology of Papal supremacy replacing Christ dominated Western European history from the Gregorian Reform of the mid-eleventh century on, causing divisions everywhere. It was a radical departure from Orthodox Christianity, which the new ideologues hypocritically derided as ‘caesaropapism’. Moreover, it was the First Germanic Reformation of the mid-eleventh century, often called ‘the Gregorian Reform’ after the German Pope Gregory VII (c. 1015-1085), which led directly to the Second Germanic Reform, which essentially began in 1517. From here on, already much divided Catholicism split into thousands of protesting sects.

Divisions of the Russian Orthodox Church

Divisions Caused by Statism

Right-Leaning Groups: Nationalists and Provincials

In the 17^th century changes in ritual in Russia, enforced by the State, created the tragic Old Ritualist schism. If the changes had not been enforced by the State and had been left to be enacted voluntarily, this schism would not have occurred. Indeed, under Tsar Nicholas II, the Church accepted both rituals, old and new, as equally valid. However, round about the same time, other State bureaucrats enforced a persecution of simple and pious Russian monks on Mt Athos, who considered that the Name of God was in itself holy. Instead of leaving the pious if simple and uneducated alone, State persecution created another unnecessary, though this time far smaller, division.

Atheist persecution in the USSR, tacitly complied with by weak bishop-survivors, again created division. Small groups of Russian Orthodox celebrated secret services in the ‘catacombs’. They were soon divided from one another and, with time, became increasingly small and sectarian, attracting only the uneducated. It was zeal without knowledge. The same atheist persecution also led to potential divisions among Russian exiles outside Russia in the small Russian Orthodox Church Outside Russia (ROCOR). Already in the late 1940s there were zealous but poorly-educated individuals in it who began to propound the Cold War theory that the Russian Church inside Russia had somehow, at some point, mysteriously, ‘lost grace’ and therefore that its sacraments were no longer valid. This piece of self-flattery would mean that those individuals, living in the USA, formed the ‘One True Church’. Free of extreme right-wing political prejudices, the reasonable and the holy in Europe like St Seraphim of Boguchar and St John of Shanghai, or in Serbia, St Nikolai of Ochrid and St Justin of Chelije, naturally rejected such fantastic delusions.

Left-Leaning Groups: Modernists and Liberals

Already before 1917 there was a group of modernists in Saint Petersburg. Profoundly Westernised, they basically wanted to make Orthodoxy into Protestantism. The notorious seductor-priest George Gapon, encouraged and not defrocked by his liberal bishop, was a typical representative. After 1917 these proto-Protestants formed the renovationist movement, a schism actively encouraged and enforced by the atheist Communist Party in order to weaken the Church.

Meanwhile, outside the former Russian Empire, Russian emigres in the USA, in Paris and in the Paris-based Sourozh Diocese in the UK continued the legacy of Renovationism, though in much more moderate forms. It was partly the fault of such semi-renovationists that there was no jurisdictional unity within the Russian emigration either in Western Europe or in Northern America. Those more traditional could not accept the left-wing and sometimes iconoclastic politics of these semi-renovationists.

Divisions Caused by Nationalism

After the fall of the Russian Empire in 1917, various national groups of the former Empire began forming their own nationalist ‘Churches’, separated from the Russian Orthodox Church. This was especially the case in the Ukraine and indeed, over 100 years on, the same Ukrainian nationalist separatism has been behind much of the present catastrophe in the Ukraine. They shout ‘Glory to the Ukraine’, and not ‘Glory to God’. They destroy themselves.

However, separatist and nationalist movements began elsewhere in the coming decades, notably in Latvia and Belarus, from where emigres formed separate Churches after 1945. In 1994, after the fall of the USSR, another division took place in Estonia, promoted by the power-hungry and dollar-backed Patriarchate of Constantinople and lately, after its similar disastrous recent adventure in the Ukraine, it has been tempted to start nationalist schisms in Belarus and Lithuania.

Divisions Caused by Sectarianism

Until the fall of the USSR at the end of 1991, the Church Outside Russia, ROCOR, had a clear self-identity as the politically free part of the Russian Orthodox Church, free because it was outside Russia. As such it at last canonised the New Martyrs and Confessors. However, once atheist Communism had fallen inside the USSR, which then disappeared, ROCOR lost its identity. It had no more reason to exist as a separate entity. However, instead of taking up the cause of helping the Russian Orthodox Mother-Church in Moscow to form new Local Churches on the continents where it existed, ROCOR gradually adopted a sectarian identity. In the 1990s some of its bishops uncanonically opened tiny communities inside (not outside!) the ex-USSR. This was in defiance of the views of such as Metr Anastasy and St John of Shanghai that ROCOR’s separate existence could only be temporary and that its meaning was to bring Orthodoxy to the rest of the world. At the same time some ROCOR bishops took up with sectarian Old Calendarists in Greece, Bulgaria and Romania, though they were ignored by other bishops and the mass of the clergy and faithful.

When in 2007 the anti-sectarian part of ROCOR at last forced the sectarians to abandon such Old Calendarist fantasies and enter into canonical communion with the Russian Orthodox Church in Moscow, small groups left ROCOR and actually joined or formed various sectarian groups, some of them in effect becoming Russian Old Calendarists. Naturally, they were all divided from each other and warred with one another. However, this was not the end of the sectarian spirit in ROCOR. Despite strong and reasoned opposition, at the end of 2020 it returned with a vengeance and ROCOR created a schism with the Paris Archdiocese, both of them parts of the same Mother-Church! Worse still, this schism was suicidally encouraged by political elements in Moscow itself! Naturally, those who valued canonicity and moral justice left ROCOR for the canonical Orthodox Church. There now began in ROCOR a right-wing, Protestant-style, convert cult of isolationism, with some very strange and queer undercurrents.

Conclusion

Statism, Nationalism and Sectarianism. All are isms. The solution to overcoming all such temptations is to cease isolationism and engage constructively in forming and taking part in new Local Churches.

The Truth from Childhood

Death is the enemy of Life, but he has many friends among men, in all those authorities in whom a debased sense of Life is linked with temporary power.

I knew about the Age of Saints from earliest childhood. The evidence was all around me locally, even if come out of eternity. I was born by a former monastery. My family lived near Bury St Edmunds, in honour of St Edmund, whose mystical presence has followed and guided me all the days of my life, both here and overseas. Near me were old churches dedicated to St Albright, St Botolph, St Osyth and St Cedd (built by himself), St Felix and St Audrey.

I knew all of these places in childhood and then I also read of St Alfred, then later I discovered St Guthlac and read of St Cuthbert and discovered the unique mystical atmosphere in Hoxne in Suffolk, the place of St Edmund’s martyrdom. When I was twenty, I discovered Walsingham in Norfolk, where in a humble village in 1061 the Mother of God appeared in a last consolation of grace, outpoured at the end of the beginning, before the beginning of the end.

These saints taught me that the other world, which in childhood I knew of intuitively, is real. This world is not the real one. This is only a pale reflection, seen in a glass darkly, of the real one. The real one is just beyond the veil, on the other side, a glimmering country of Beauty and Wisdom, where a King and Queen reign, together with all these saints and many more. I understood then that the meaning of life is the seeking and living of that Kingdom just beyond.

Like many others, I was called on to glimpse the world beyond sense and strive to bring down fragments of its Beauty and Wisdom from its stars and to convey them to others, acting as a poor and unwitting messenger of the Sacred and the Eternal. But how did we get from that Age of Saints, who perceived that bright kingdom, from the seventh century on, to this Age of Sin, which does has never even heard of that country, in the twenty-first century?

Why did they undergo a millennium of decline? How did they replace God with man? Why did they make the seeing and singing of what is done in Paradise into a weapon to beat others? Why did the powerful try to make Christ into a political ideology with which to beat and humiliate the righteous? Why did they make Beauty into ugliness and Wisdom into folly? Why did they use Heaven to make a hell on earth, the opposite of the Lord’s Prayer?

I realised that there are the animists and atheists who had stopped before they reached God and then the Non-Christians who had stopped after they had reached the One God, before they had reached Christ. Then there were others who, though advancing further, had stopped after they had reached Christ. Then there were those in the West who, going further, had stopped before they had reached the Holy Spirit. For Him they had substituted others.

These were the quenchers of the Spirit, the Spirit-deniers, the mere formalists and the spoilers, the enemies of all spiritual progress, for there is no-one who can stop after the discovery of the Holy Spirit. But Christ is coming back to overturn the table of these Spirit-resisting frauds and moneychangers in His Father’s House and to return us to our roots. His righteous anger will be terrible to behold and then He will show us His bright Kingdom on a New Earth.

2023: The Future Has Arrived: The End of 500 Years of Conquistador Civilisation

It is often said that the systemic Western European superiority complex, a disease which consists of the self-justified domination and exploitation of the surrounding world, began with the First ‘Crusade’ (1096-1099). Technically, this is true, but before it there were other events which we may call ‘Pre-Crusades’. For example, there was the massacre by the barbarian Frankish leader Charlemagne of 4,500 Saxons at Verden in 782. This bloodbath was the foundation of Frankish Europe, which still survives as the core of the lies of the EU today. After the collapse of Charlemagne’s Europe and a period of consolidation, 200 years later there came the events of the earlier eleventh century which did exactly presage the First Crusade at its end. First, there was the Frankish ‘Reconquista’ Crusade which began to accelerate in the eleventh century in Iberia. Then came the ‘Norman’ (in fact they were the collective campaigns of all the Frankish-made scum of North-Western Europe) Crusades or Conquests in Sicily, Southern Italy and in England in 1066.

Like these ‘Pre-Crusades’, the genocidal ‘conquests’ of the First Crusade essentially took place inside Europe, or else close by in the Near East. These Viking-type raiding and trading military expeditions, led on horseback and operating from castles, were expanded into Western Europe (the Celtic lands invaded from the Frankish base in England) and into Eastern Europe (the Baltics and Russia). However, the revolution came with the export of this aggressive Eurocentric mentality to distant lands through the ‘Conquistadors’ (same word) in what we now call Latin America 500 years ago. They were the fruit of Columbus’ imperialist and capitalist venture of 1492 and were followed by da Gama’s money-seeking ventures to southern Africa and India in 1497. They triggered a global revolution because they led to the worldwide genocide and plunder of other peoples and the destruction of their civilisations. Clive of India, Rhodes of Africa, Clinton of Serbia, Bush of Iraq and Obama of the Ukraine were only the conquistadors of later times. However, today we are seeing the end of their Conquistador Civilisation.

Orthodox England

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