Category Archives: Pastoral Matters

Two Types of Missionary Work

Much is done in the name of missionary work. Some of it is good, but some of it is bad, for some compromises are made not in the name of pastoral dispensation (‘economy’), but in the name of seeking after personal popularity, that is, seeking after the vanity of fame, of having their photo everywhere. Those who do this (the name of the disgraced Protodeacon Andrey Kurayev comes to mind, among others…) always fall and their work comes to nothing.

The authentic missionary’s work is deep, it lasts for generations and centuries, it is always heartfelt, a living example of sacrifice. We can think of the apostles, and also equal to the apostles like St Helen and St Nina of Georgia, Sts Cyril and Methodius, St Olga, St Stephen of Perm, St Herman of Alaska, St Seraphim of Sarov, St John of Kronstadt, St Nicholas of Japan, St John of Shanghai….

The inauthentic missionary’s work, always headborne and not heartborne, is superficial and soon fades. Most of those ‘converted’ by its mere intellectualism fall into philosophy and theorizing, or else reformism, or else cynicism, always lapsing and disappearing, like their gurus, the pseudo-elders or self-appointed ‘startsy’, who ‘converted’ them to their personal fantasies.

How do we recognize the true missionary? ‘By their fruit, ye shall know them’.

 

When You Next Have Doubts….

Wonder at the vast night sky, the billions of galaxies and the quadrillions of stars and see God’s majesty and might, even if we are incapable of understanding His purpose.

Consider the distance of the Earth from the Sun and the tilt of the Earth on its axis and how this enables us to have seasons, and that if the Earth were at another distance or tilted at some other angle, no life would be possible on it.

Think about the balance of nature, how all the millions of species depend on one another and how if certain microscopic bacteria did not exist, nether would we.

Look at a snowflake and see how ‘in wisdom He has made all things’.

Pick up an acorn, examine the pattern on its cup. Is this mere chance? See how everything has a purpose, both practical and beautiful.

Taste a pear and ask yourself how it has this unique taste, different from an apple or some other fruit. Is this all random?

Gaze at the rain and think how saltwater is collected across the ocean, rises up, carried in clouds, but falls pure, when and where we need it, and that it too has its own beauty.

Listen to a song and ask why it moves us.

Watch a baby sleeping and understand that no human-being made this.

Smell a rose and grasp that only the Divine Maker can create such scents.

Stare at the sea and wonder at the vastness of the ocean and how its waters move because of gravity and the moon, invisible forces, which no man could ever make.

Touch a tree and try to understand how this grew from a tiny seed, its trunk and patterned bark, its branches, twigs, leaves, blossom and fruit, that come to life and die every year for centuries.

And then admit that you were foolish in your heart to have had doubts and understand that it was all your pride of mind.

The Pastor

At seminary, now nearly forty years ago, a debate raged about which was the most important subject: Dogmatic Theology, Liturgical Theology, Moral Theology, Ascetic Theology, the Holy Scriptures, Patristics, Church History, Canon Law, the Typikon, Languages, Psychology, Homilectics, Philosophy…Each teacher put forward convincing arguments for his subject and how vital it was. I listened attentively, ready to be convinced, but feeling that Moral Theology had a weaker argument, since it is only a branch or consequence, of Ascetic Theology, and that Philosophy was completely irrelevant in our impoverished Diaspora situation.

In retrospect, I now believe that the most important subject was the one not taught: Pastoral Theology. This, for me, is the summary of everything else, all else is contained within it, and it is the gauge of whether a parish works or not: if the priest does not understand the needs of his flock, does not adapt to them, while at the same time the flock adapts to the pastor and he leads them forward, on to repentance and so to an active Church life, then nothing else has any significance.

Sadly, the pastoral crisis rages everywhere. Outside the Church, Roman Catholicism has been largely destroyed by pervert clergy and a majority of Protestant clergy either seem to be atheists or else moralizing fanatics with some personal, sexual problem. However, inside the Church, we have little to be proud of. We have far too few churches and laypeople often distrust clergy, who are often seen as moneygrubbers. This comes about because a few actually are. As we say in Russian: ‘he is not a priest, but a ‘pop’’ (the contemptuous word for an ignorant, dishonest and, above all, heartless priest).

A rotten apple (and Judas was one of twelve apples who was) spoils the basket. Sadly, bandit-priests can be very manipulative – I have seen them, in all dioceses or ‘jurisdictions’, in all Local Churches, in all generations. They can manipulate and flatter naïve or already corrupt bishops, destroy a parish or even diocese, and a group of them can actually compromise whole Local Churches. This is why bishops have to listen to the people: they will boycott parishes, dioceses and Churches, where they allow such priests to perform services, or rather, to perform disservices. They are no example to anyone.

And so we come back to pastoral theology, which, actually and quite simply, is about loving our neighbours.

Blessed Pelagia of Ryazan said the following of the anti-pastor bandit-priest hypocrites, ‘do as I tell you, not as I do’, ordained by naive or else simoniac bishops, including those who before the Revolution betrayed the Tsar (as also did many bishops):

‘Rich priests crucified Christ, rich priests overthrew the Tsar, rich priests will lead the people to Antichrist’.

 

 

On Spiritual Delusion (Prelest)

The Greek word ‘plani’, translated 1600 years ago into Latin by St John Cassian as ‘illusio’ and then into Slavonic (not into Russian, where the word means something quite different) as ‘prelest’, means in English spiritual delusion.

We all know what delusion and delusional mean.

We can think of examples among politicians. For instance, there was Gorbachov, who actually thought that by ruining the lives of tens (if not hundreds) of millions of people he was doing the world a service. Apparently, he is still a Communist, having learned nothing from his long life. Today, he cannot appear on any street in Russia for fear of assassination.

Then there was Blair. A man so delusional that he killed tens (if not hundreds) of thousands in the name of his narcissism. Years later, he still justifies himself! There is no repentance because he is so ‘sincerely delusional’ that he actually believes in his delusions. Today, he cannot appear on any street in the UK for fear of assassination.

However, we are talking about spiritual, nor political, delusion. What are the signs of spiritual delusion among its victims?

First of all, there is spiritual pride, the certainty that they are absolutely right, and their decisions and opinions are always categorical, dogmatic, despite long histories of errors and misjudgements. Indeed, this is why they accuse others of ‘prelest’. Humility is a word unknown to them.

Secondly, as they are blind to their own major faults, like the pharisee they can only see the minor faults of others and always find fault and carp. They are full of negativity and criticism and generally depress those who have to tolerate them, which is why people avoid, even flee, them.

Thirdly, they are narcissists, they love having their photos taken (especially with the great of this world), and encourage personality cults around themselves. Thus, they are easy prey to flatterers who learn how to manipulate them very easily and very quickly.

Finally, and above all, they suffer from a complete lack of discernment, which some Church Fathers consider to be the greatest virtue. This is why they make mistakes so consistently, often and almost systematically doing exactly the opposite of what is right. This is known as the Midas touch in reverse.

Questions From Correspondence and Conversations – August 2018

Love and Forgiveness

Q: The Church says that Love can change the world, so why do things seem to be getting worse?

A: Love can change the world but on condition that the world accepts to be changed. This is the whole point: Love is conditional on freedom – you cannot force people to love, you cannot force people to change. All depends on whether we can influence their will to change.

Things seem to be getting worse, but nobody would say that this process of loss of faith is inevitable. At any moment the present process can be halted and even turn back towards Christ. This has happened in history several times. It is called repentance.

Q: In the Gospels it says that we should love God and love our neighbour as ourselves. What is the difference between this sort of love for ourselves and mere selfishness and vanity? How can they be opposites?

A: They can be opposite very simply: Selfishness and vanity come from love for our fallen selves, for our false selves, for our sins, but God’s command to us to love ourselves means to love ourselves as God intended us to be, to become as we were before we fell into sin, to love our true selves. For this we have to know our true selves and to understand what God’s will is for us.

In today’s world, people are taught to hate their true selves. As a result we see suicide, self-mutilation, self-harming, plastic surgery, people who put pieces of metal into their bodies, cover themselves with tattoos or wear heavy make-up, like primitive peoples who deform parts of their bodies (especially necks, lips, ears in Africa and Asia), tattoo themselves (Celts, Polynesians) or wear war-paint, masking their true selves. The cultivation of selfishness and vanity has hit new depths of narcissism, with the abuse of Facebook, the ‘Me World’, ‘Me Time’ ‘likes’ and ‘I love me’.

Q: Aren’t Christians weak because all they do is forgive?

A: No. Forgiveness is dependent on repentance, which does not mean simply saying sorry, like politicians do, but actually means making amends, actually doing something about what you have done wrong. If there is no repentance, there is no forgiveness. Thus, the Christian path begins with repentance (St John the Baptist’s call to actions, not words), passes to forgiveness (like the Prodigal Son who received forgiveness after he had first repented) and only then does salvation begin. Salvation itself is not simply the acceptance in words that we believe in Christ (as in the lazy Protestant myth of salvation), but the confession of the faith in a Christian way of life until our dying day.

Angels, Demons and God’s Will

Q: Do you believe in extraterrestrials?

A: If by that you mean life on other planets similar to the earth, all that I, or anyone else, can answer is no. This is because nobody has discovered such life so far, its existence is mere speculation. On the other hand, we cannot answer an absolute no, because we know so little about our universe. Here we can speculate without proof that somewhere in some of the billions of galaxies there could be a planet capable of supporting life similar to that on ours. On the other hand, there is no reason to think that such life may have developed further than oxygen or water, plant life or insects. All depends on what God’s Will is for the universe that He created.

On the other hand, that there are places inhabited by extraterrestrial life – the angelic realm of heaven and the demonic realm of hell. That there is angelic life, fallen and not fallen, is the experience of the Church, expressed in the Scriptures and Tradition. We know that there is life outside our planet Earth because we confess it every time we say that we believe in God, Who made heaven and earth, that is Who made angelkind and mankind.

The sightings of extraterrestrials and flying saucers seem to have started just after the Second World War, when, in the absence of repentance for the crimes of two World Wars, the earth became receptive to the permanent presence of demons, who had come up from hell to inhabit places and people, impervious to repentance, where they were welcome.

Q: Why can demons not repent?

A: Demons are bodiless, spiritual beings. They were given a choice of good or evil only once, at their creation. Thus, either these spiritual beings remained angels or else they became demons. This is unlike human-beings, who have bodies. Being incarnate, with bodies, gives us the chance to choose good or evil constantly, until our death-beds. However, after our deaths, once we have separated from our bodies, we cannot make such choices, which is why we are dependent on the prayers of others to rise towards God after death.

Q: Three questions: Are there people who have a destiny? And if so, doesn’t that mean that we believe in fatalism? And if everything is according to God’s Will, why does evil exist?

A:  Everybody has a destiny, as understood in the Christian sense of God’s Will. But that is not the same as fatalism, because we have the freedom to choose to follow God’s Will or not, whereas fatalism implies that we do not have such freedom. Everything is according to God’s Will, only if we pray for God’s Will to be done (for example, in the prayer ‘Our Father’). If we do not pray for this, then everything will be according to the will of the demons. This is because nature abhors a vacuum and if God is absent because of our rejection of Him, the demons rush in, in order to take His place. Demons are parasites and in order to live on earth, they must have willing bodies to live in. From the Scriptures we recall that even pigs could not bear their presence and preferred suicide. Only the wills of those who resist demons ally themselves with God.

Orthodox Christianity and Deviations from it

Q: Why are Christians of all denominations not united in One Church?

A: Firstly, there are those intellectuals who place their proud minds, sullied by their impure hearts, above the all-pure mind of Christ. Such, like Arius, Nestorius, Pope Hildebrand, Luther etc, can never accept the Church of Christ because through pride they think that they are above Her. They say, I am of Apollos, Cephas etc, and not of Christ. They will never unite with the Church because they lack the humility to do so.

Secondly, there are those who sully themselves with nationalist politics and put their nationality, Coptic, Armenian, Western European, Greek or whatever, above Christ. They will actually tell you that you cannot join the Church because you are not the right nationality or ‘blood’ and so not the right mentality.

As a result, there are always those who put themselves outside the Church, even though they still maintain that they are Christians. Thus, they create disunity.

Q: Why is the existence of religious values even in personal life under threat today?

A: This is the last stage of the series of attacks on faith which began 1,000 years ago, with the attempt to remove religion from political life (called papism), and so desacralize it. Some 500 years ago, with the Protestant Reformation, there began the attempt to desacralize economic life, enslaving it to bankers, then some 250 years ago the attempt to desacralize social life (the American and then French Revolutions), making religion a purely private affair. Now has come the attempt to desacralize even personal life, from the 1960s on, for example, making abortion legal, confusing sexual identity and sexualizing children, ultimately enslaving each person digitally. How long before each one of us is given a 12-digit personal number, which will identify each individual, subjugating everyone to the World State?

Q: Why don’t Orthodox ally themselves with Traditionalist Catholics?

A: Perhaps you mean: Why don’t Traditionalist Catholics ally themselves with the Church of God?

I understand that there are some things in common but there are reasons why such an alliance has never happened. Firstly, because Traditionalists tend to believe that Orthodox are schismatics, so, with this illusion, they remain outside the Church. Secondly, because many of them seem to believe that liturgical life can be expressed only through Latin, a view which is not ours. Thirdly, because Traditionalists sometimes have very right-wing, almost racist, White Supremacist inclinations which look down on, among others, Eastern Slavs, Greeks, Arabs and Georgians, as inferior races. Fourthly, because they are generally subject to their love of suffering in their mournful and constipated, ‘crucifixionist’ pietism, which is a result of their filioquism, that is, of their secularism, and so lack of faith in the Resurrection. Finally, because they are papists without a Pope and Orthodox do not have Popes.

Tsar Nicholas II

Q: On pilgrimage in Russia we saw a very large icon of the Tsar-Redeemer. Surely this is a heresy? Only Christ is the Redeemer?

A: You are quite right, though I think the word ‘heresy’ is too strong, I think it is just theological illiteracy, the ignorance of the simple. The error comes from the fact that all suffering is redemptive and also from the Tsar’s own words who, seeing the apostasy of Russia’s intellectually educated, but spiritually uneducated (‘the intelligentsia’), said that ‘perhaps a redemptive sacrifice is necessary and perhaps that is me’. Both Metr Anastasy (Gribanovsky) and St John of Shanghai referred to his redemptive qualities. So an icon with the inscription saying, ‘Tsar Nicholas, the Redemptive Sacrifice’, would be quite correct. However, as you say, there is only one Redeemer, far above all saints, but all saints live in Christ, in an inward way imitating His Redemption on their modest level.

Q: Why was Tsar Nicholas II not canonized as a Great-martyr?

A: I had this conversation with the late Archbishop Antony of Los Angeles in 1992. In answer to this question, he told me that he had been in favour at the Synod meeting leading up to 1981, as had Metr Anastasy before him, but he had been a minority voice in the Synod.

I think in general that ‘Great-martyrs’ only earn that title through the veneration of the people. This is what is happening among sections of the Orthodox people in Russia today, who sing of the Tsar as a Great-martyr. His title will officially change only once popular veneration demands it.

Modern Music

Q: What is spiritually wrong with modern music?

A: There are many sorts of modern music, but I suppose you mean the worst sort? In that case you probably find that it has no soul, it is like a TV soap, in that it is artificially manufactured for the tastes of the lowest, it is ‘fake music’, just noise to fill the vacuum in people’s lives. In this way it is quite unlike classical music, which is a poem about the composer’s soul, whereas, at worst, such modern music is a yell about debauchery.

Our Church

Q: Can you tell us something edifying about your Church in England?

A: I can only tell you one thing, that we have survived, we are still here. Despite what everything that Satan has thrown against us over fifty years, we are still here. Despite the pharisees, who like parasites have tried to use the Church to spread their political or pathological illnesses and persecuted us, despite the modernists who have tried to use the Church as a vehicle for their rationalistic reformist fantasies and persecuted us, despite the loveless bureaucrats who practised their hard-hearted ritualism and persecuted us, and above all, despite our own sins, we are still here, hell has not destroyed us. And that is not just edifying, but a miracle because, humanly speaking, there is absolutely no reason why we should still be here and still waging our war for survival, we should have been destroyed years ago.

A Week in the Life of a Priest

It is only thanks to an annual break in a remote place in France, without the internet, that I have time to write up a week’s diary. In this place, called ‘Daybreak’ in French, that you will not find on any map, where the old people speak ‘gallo’ and not French, there is still a sense of the old saints, one of whom lived here as a hermit over a millennium ago. Since, in modern France, Catholicism has been dead once the 1960s and the country is wholly given over to the new consumerist paganism from the USA that has replaced it, the sense of the old saints is the only alternative.

Here is one week in my life, not typical in its details, because every week is different and unexpected, but typical in terms of its fullness.

Saturday 1st

A new month begins and I reflect that today is the 25th anniversary of the death of a man who lived under the pseudonym of Mavr Stepanich. He was a Red Army soldier, who in 1944 was trapped by the Germans in the western Ukraine. Facing certain death in capture (there was no mercy on the Eastern Front), he rook the identity papers from a dead body, that of a soldier called Mavr Stepanovich, who was a Polish Ukrainian fighting on the German side, and dressed himself in his uniform. When he got captured by the Germans, they sent him to Germany as a Ukrainian slave-worker.

After the War, pretending to be a Polish citizen who had been sent to Germany, he managed to get sent to France as a Polish refugee. Here he worked as a nightwatchman until his retirement in 1980. He told me his story in 1993, more or less as a deathbed confession and told me his real name. Most of his life he had lived under a dead man’s name, frightened that he would be found out. His gravestone bore his assumed name, not his real one: even in death he bore another man’s name. So were people caught up in the cruel history of the twentieth century.

There are only two baptisms this afternoon, Moldovan and Latvian. At the Latvian baptism, the young godfather’s wife is Peruvian. Quite the most striking woman I have ever seen, like some Inca princess, certainly not of European blood. The fall of the Soviet Union meant that this Latvian Russian had met her in England and married her. What a destiny…..From Peru to Latvia…What will their children look like?

Latvia was ravaged by the EU. Their factories closed, two thirds of Lithuanians and one half of Latvians have to live abroad. They have been cut off from their parents, except by skype (symbolically for the Baltics, an Estonian invention) and their children grow up speaking German, English, Spanish, French or Italian, relatively ignorant of their parents’ culture and language. The minority cultures and languages that the Soviet Union failed to extinguish are being extinguished by the European Union’s MacDonaldization. I have one Latvian parishioner, whose six children live in six different EU countries. Her family has been broken and scattered by history, her grandchildren scarcely know one another. Little wonder that she reckons that she was better off under the Soviet Union.

Two confessions. One enquiry. Two men lighting candles – they are working tomorrow. The Vigil service.

Sunday 2nd

I arrive at church at 8.00, there are things to get ready and a proskomidia that would take all night, if I had the time. There are about forty people for confession, some come to me, some, mainly Romanians, go to the second priest, who arrives a little after me. There is a huge crisis in Romania, as in the Baltics: 3.8 million, mainly the young people, have left Romania since the country was forced to join the EU just a few years ago. They do not want to be here, but there is no alternative: starve or emigrate. Here is the wonderful European Union.

At church there used to be a prostitute. She has been radiantly happy ever since I married her to her husband and had children. She was deeply ashamed of what she fell into in the past. I am the only person in the world who knows her secret. Now she lives in X. in her new life, but has come today.

A man I have never seen before comes to confession with a secret that he has kept for ten years. He cries as he confesses. He is thankful for confession. At last he has said what he had to repent for.

There are only about 130 at church today. As usual a good twenty are people I have never seen before. As there are so many children and about half the adults take communion, we use two chalices. After the liturgy I have the usual queue of people. Two want a moleben, others want to make appointments for baptisms and house blessings, one wants me to fill in a form, one is asking about weddings. About average.

Monday 3rd

In the morning I catch up with e-mails after the weekend. I get about fifteen a day which need answering. Another fifteen are spam or can be deleted. Most are from England, but a good minority come from Russia, the USA or elsewhere. The phone does not stop ringing.

In the afternoon I have a funeral in an east Norfolk village. The countryside is lovely. What a good place to die. Aged 89, the woman I am burying was born on the other side of the world in Sakhalin, by the Sea of Japan. The village Church of England church is opened to me by the churchwarden. He is well into his sixties, but he tells me that he is the youngest member of the congregation.

Now, as we sing ‘Eternal Memory’, she who is on her last journey is being buried not far from the sound of the waves of the North Sea. She lived through Stalin, the Second World War, the trauma of Gorbachov and then emigration aged 78 to England. She made a deathbed confession to me and I gave her communion two weeks ago. It was a wonderful confession. Another destiny. From the Sea of Japan to the North Sea, half way round the world.

In a melancholy mood, on the way back I think about B., the Russian prince who lived in a council house in C..  He died twenty years ago. He was a brilliant man who came to England in 1946. He had suffered collectivization, seen the deaths of all the members of his family at the hands of Stalin’s thugs and then been kidnapped to Germany by the Nazis. He came to England, worked hard, made all the furniture in his house himself, sang in the Church choir. He was a clean soul.

Then my thoughts shift to my great-aunt Madge, who was a sales girl at Harrod’s who died in the Blitz in October 1940. I never knew her, but have a photo of her. There is no-one to pray for her, except me. What a tragedy. Recently married to my great-uncle, she had hardly lived. Why did she die under a German bomb? Her husband, my great-uncle Albert, died in 1948. They say of a broken heart. He never recovered from losing her.

Tuesday 4th

Fifty miles from home I take communion to L., who is ill and lives here in sheltered accommodation. She is aged 84 and knew Fr Ambrose (Pogodin) in London. He was a wonderful priest, who translated works of the Fathers from Latin. A very gifted man, he went to America, but nothing worked out for him, as he was a man of integrity who found any sort of compromise very difficult. How much talent has been lost to the Church as a result of the politicking and narcissism of some bishops. There is only one person in the diocese for them – themselves. May God rest his gentle soul.

In this town where I am near Cambridge, we need a church. I tried to buy one here three years ago, but could not raise the money. I discover that it is still available. I can see no other suitable premises. We are so desperately short of money to buy suitable premises and provide priests. Now there are at last three of us priests here in the east of England, but I still need another nine.

On the way back, I stop to see the M. family, who are parishioners. We talk. There is much to say.

In the evening there are many phone calls.

Wednesday 5th

Today I leave at 7.00 am to get to O.. It is fifty miles away and I need to see eleven people in all. One of these young men is there because he killed a man in a car accident. The story is sad. He had an argument with his girl-friend, drove away very angry and killed a young pedestrian through dangerous driving and negligence. He admits his guilt and says he deserved a longer sentence. I know that he is haunted by the life that he cut short. And he will be haunted by it for the rest of his life. Can he pray himself out of his fault? What a burden on his conscience.

Afterwards I stop over to talk to F., who has phoned me, saying that she has marital difficulties. Then I call in on T.. She is Russian, aged 28, and has had health problems. I confess her. She lives with a Catholic man, also from Eastern Europe. I meet him. He is a very kind man, who is deeply in love with her, just the right man for her. He is ready to join the Church for her. I encourage them to think about getting married and starting a family.

Thursday 6th

Today I head for Lincolnshire, 100 miles away. Thirty-five years ago I used to live near here. I have two baptisms in the kitchen of a family here. They have two children. They had not had them baptised yet as there was no priest. I bless her house with the baptismal water. Then I meet a woman in a small town. She is from a town on the Volga. Now she works as a cashier in a supermarket in a small town in England. She is Orthodox, but used to go to the local Church of England church, as there is no Orthodox church here, but ‘when they played drums at Easter’, she left and has not returned. She says she wants the real Church. Her 16-year old daughter has conquered cancer, and the mother wants to get married. We fix a date. I bless her house. Nearby is a town with a Methodist church for sale for £250,000. It would be ideal for us. There are a lot of Orthodox here, I could spend a week here.

Friday 7th

I open my e-mails. From my old parish in Portugal, I hear that V. has died. A former KGB operative in Prague, he repented and in 1993 I baptised him and then married him to his Czech wife. He came to church last Sunday in Lisbon and everyone noticed that he looked very pale and very tired, not well at all. He went to sit on a shady bench outside the church. Suddenly he had a heart attack and within seconds he had died. He was aged 68. I will serve a panikhida for him in Colchester today. I already have a moleben to serve today for two people, ordered last Sunday.

In the news I read that a group of Russians have been found in Siberia. Orthodox refugees, they had been living in isolation for decades and had not yet heard that the atheist Soviet Union had fallen. What must their lives have been like?

I go to church. I serve the moleben and panikhida. I help clean the church, with the help of parishioners: they do most of the work. I get ready for a liturgy in Kent tomorrow.

Many phone-calls again.

It has been a full week, with many thoughts about death, which is very unusual, as I have very few funerals. But every week is different, as any priest will tell you.

Why aren’t you a priest? It is the only satisfying job left.

 

Homosexuality and the Problem of the Orthodox Episcopate

The scandal caused by the recent article of Metr Kallistos Ware on homosexuality has been well answered by a US convert in a typically Biblical way (1). Like the previous scandal on Metr Kalllistos’ views concerning the possible ordination of priestesses, it reveals the inherent Anglicanism of His Grace, which is why one of his Phanariot fellow-bishops calls him ‘o anglikanos’. This ingrained Anglicanism was already clearly visible in the very first edition of his book ‘The Orthodox Church’, which expressed the views of a young and idealistic Anglican scholastic looking in on the Church from the outside. Written for those outside the Church in an almost British public school civil service report style, the book was largely ignored by Orthodox on the inside.

It is doubtful if the ivory tower views expressed above really affect anyone in the Church outside the convert fringes and the academic ghetto. I do not think that any of my 600 parishioners have even heard of Metr Kallistos. Everything is simple for Orthodox who live outside the academic world, with its often refined and indeed rather effeminate ways: there is inside the Tradition and there is outside the Tradition. We are inside; what goes on outside is really not our concern. May God guide such people away from bookish secularism and flawed compromises towards the Church and Her inner and mystical understanding and age-old wisdom. This is sent down to the repentant by the Holy Spirit, is so lovingly cherished inside the monasteries and the parishes and is utterly different from mere academic understanding.

However, this issue does raise the problem of the Orthodox episcopate in the Western world and its frequent isolation from the parishes and the monasteries. This isolation, together with the frequent political captivity of the episcopate, are responsible for the lack of leadership it has often displayed over recent decades. True, a few Orthodox bishops come from widowed priests and even from priests whose wives have entered convents. However, the vast majority of bishops have always come and always will come from the monasteries. This is fine, providing that we understand that although bishops should be monks, only a few monks are suitable to become bishops.

The problem, especially in the Diaspora in Western Europe, the Americas and Australia, is that for decades most of the bishops have never been monks, but have simply been unmarried. This is not at all the same thing, for, inevitably, some of these bishops have been homosexuals and in some places and in some jurisdictions this, notoriously, has been and is the prevalent practice. I could draw up a list of several dozen such bishops, whom I have met over the last 45 years. The result has been that these bishops have in turn ordained homosexuals and some married clergy have endured persecution from their bishops and their ordinees, with their homosexual backbiting and narcissism. Thus, the episcopate of one group in North America used to be known as ‘a gay mafia’. And this is not just a problem among new calendarists and others on the liberal fringes. Notorious too are the episcopates of some uncanonical old calendarist groups.

Here we must be honest. If the episcopate has often been tainted, it is surely the fault of all of us. Monks, and therefore monasteries, and therefore bishops, do not grow on trees. They come from devout families and from parishes. The extraordinary decadence of Church life, especially over the last 100 years, is responsible for the weak episcopate. What we do not want is married bishops (the error of the schismatic renovationists in Soviet Russia), what we want is the restoration of monastic life, which is virtually non-existent in some Local Churches, resulting in all these scandals, which are, sadly, so well-known. What we need is genuine monastic bishops, continent heterosexuals, real men with vigour and energy, who are close to the parishes and our spades are spades language, who can understand ordinary Orthodox, without academic theorizing and head in the clouds language. However, the Church is not a welfare State where such bishops magically appear from above. They are created by us: we get the episcopate that we deserve.

 

Note 1:

http://www.orthodoxytoday.org/blog/2018/06/kallistos-ware-comes-out-for-homosexual-marriage/

Metropolitan Kallistos and The Wheel Fr. Lawrence Farley Metropolitan Kallistos and The Wheel Fr. Lawrence Farley If a respected author writes for a publication whose known purpose is the promotion of a particular agenda, then by that very act he lends credence and credibility to that agenda.

http://www.orthodoxytoday.org/blog/2018/06/met-kallistos-clearly-implies-that-the-church-should-bless-committed-same-sex-

https://orthodoxlife.org/contemporary-issues/kallistos-ware-homosexuality-humphrey/

On War and Military Saints

At first sight it may seem strange that there are military saints, soldiers who became holy martyrs. But we can think of many examples from many countries: St Sabbas the Commander (+ 272), St George (+ 303), St Dimitry (+ 304), St Alban (+ 305), St Theodore the Recruit (+ 306), St Theodore the Commander (+ 319), St Alfred the Great (+ 899), St Alexander Nevsky (+ 1263) and more recently the admiral, St Thedore (Ushakov) (+ 1817).

True, in paradise there will be no armies, because there will be no war, just as in paradise there will be no police and no prisons because there will be no crime. But we live in the real world as it is and anyone from any background can become a saint. Indeed, in the Gospels, there is no condemnation of the soldiers who appear there and, one of them, the centurion, is praised and another, Longinus, who stood at the foot of the cross and confessed that Christ is indeed the Son of God, became a saint.

And yet in the Book of Exodus the sixth commandment states: ‘Thou shalt not kill’. However, from the same chapter and the following chapters, it is clear that this means that we must not murder out of hatred or for some other evil reason, for instance, because we want to get someone else’s money or property, or out of love of glory. But does this mean that we could kill someone for another reason? For example, if we saw someone in the street trying to kill someone to get their money, does this mean that we should defend that person?

Suppose we were an armed policeman and we saw a terrorist with a gun or bomb and he was threatening to kill lots of people, elderly people, women and children among them, and he could not see us and we had the chance to stop him and that resulted in killing him, would that be forbidden? Of course not, it would be irresponsible of us not to act in defence of others. In such situations where we are able to defend others, not to defend would simply be cowardice on our part.

The fact is that in this world we are often faced by choices and the choice we have to make is what we call ‘the lesser evil’. However, we must be very careful here: such a choice applies only in the case of defending others. So in every country armed forces are controlled by something called ‘The Ministry of Defence’. But do the armed forces really defend? Sadly, they often seem to do the opposite and attack, to offend.

It is the same with us. If we are aggressive and attack others, even killing them, that is wrong. Indeed, priests and monks are forbidden from taking up weapons to defend themselves. But if we are defending those who are weaker than ourselves, that can be justified. Here there is no hatred for an individual, just the responsible desire to protect others. Here there is no selfishness, we are not defending ourselves or our property or money or showing off our strength, we are protecting others, perhaps people we do not even know.

Yes, as Christians we are called on to love our enemies, but that means not to feel no personal hatred for them. Why? Because they are victims of their bad passions, the victims of evil. So to love our enemies does not mean that we should not defend others. War in defence of the weak is a lesser evil than declining war and surrendering to the power of barbaric terrorists. A soldier for us is not some self-satisfied murderer, but a noble hero who sacrifices himself by defending the weak.

 

(First Published in the Youth Magazine of the Colchester Orthodox Parish, Searchlight, Issue 5, June 2018)

Questions and Answers: Early June 2018

Q: How can you speak of a ROCOR Diocese in this country? It is so small it does not exist. So what can it contribute?

A: You would have been quite right at any time between the mid-eighties and until recently. I remember coming here on loan from Paris in 1994 because the London convent did not have a priest or any services, such was the catastrophic situation! However, before that period you are quite wrong and you are wrong again today, ever since the start of the restoration of our Diocese under Metr Hilarion and Bishop Irenei. It is now bigger than it was in the fifties and sixties and may grow a great deal more yet, as we are freed to expand, using all our energy and enterprise that had been bottled up for so many decades. The Patriarchal Diocese here, laboured with a ‘foreign’ name with a compromising history, called a ‘potemkin diocese’ by one its own priests, also has its difficulties.

Therefore, it is clear that ROCOR, with about 600 parishes outside the Russian Lands and the Patriarchate, with about 300 parishes outside the Russian Lands, mainly in Western Europe, need one another. They are like two pieces of a puzzle, each with its limitations, each with its strengths. For example, ROCOR has little money and few bishops, the Patriarchate has money, political help from embassies and an almost limitless supply of potential bishops (2,000 at the last count). However, generally ROCOR has local knowledge, not just languages, but knowledge of local mentalities and culture and pastoral ability. The average ROCOR priest in Europe speaks three or four languages: the average Patriarchate priest just one.

Unlike ROCOR, the Patriarchate is politically well-connected; however, ROCOR is free, as we saw in the recent Skripal case, and unburdened by the bureaucracy and centralization in the Patriarchate. It was from such formalist pre-Revolutionary bureaucracy that ROCOR has had such difficulty escaping right up until the present day and which, sadly, is reviving in Russia. Bureaucracy is not part of Church Tradition, but is alien to the Holy Spirit, being of the things of men. It belongs to religion, not to faith, to institutions, not to God.

Our Diocese of Great Britain and Ireland can be a useful, perhaps even an essential, part of the future Local Metropolia and then Local Church.

Q: How can we define our Orthodox identity as compared to Non-Orthodox?

A: I expect there are a thousand good ways of expressing answers to this question, but I think I can give you an example of an answer.

Recently, I was in conversation with a fairly senior Anglican priest and I asked him what he thought was the priority to save the Church of England, given that the Archbishop of Canterbury said in 2014 that it could virtually die out by 2050.

He answered that there are currently two trends inside his Church, one was to ‘make disciples’ and the other was ‘to create the kingdom of God’. In his view the first is wrong and the second is right. I (politely) asked him to translate this (for me incomprehensible jargon) into English and he explained that ‘making disciples’ means what we would call ‘proselytism’ or ‘making converts’ (which is alien to the Church), and that ‘creating the kingdom of God’ means trying to act socially or even politically, setting up clubs and groups, taking part in social life, standing for election, appearing in the media, lobbying politicians, holding concerts inside church-buildings etc. (This too is alien to the Church).

I thought that both these options are purely humanistic, turned towards people, not towards God. Our God is Holy and our aim is holiness, ‘acquiring the Holy Spirit’. In his two options there was nothing about holiness. Holiness attracts people long-term because our God works miracles. Everything that he mentioned is purely secondary to us, we transform individuals and society around us through repentance that brings personal holiness; everything else takes second place. We seek the kingdom of God first, then ‘thousands around us will be saved’. And that is the difference between us and Non-Orthodox.

Q: Was Fr George Gapon who led the demonstration against the Tsar in 1905 really Orthodox?

A: He was ordained canonically, but he was very much an extreme left-winger. He belonged to the Social Revolutionary Party and lived with a woman, which was allowed by the Protestant-minded Metr Antony (Vadkovsky) of Saint Petersburg, who was and is very controversial. (Some have suspected that Metr Antony was a freemason, like Protopresbyter George Shavelsky). Fr George Gapon finished very badly, being hanged in 1906 by the violent revolutionary Ruthenberg who had led the 1905 demonstration and terrorist attack on the forces of law and order. I think we can say that Gapon was not only uncanonical but not Orthodox at all. In this he is like Ilya Fundaminsky, who came from one of the richest Jewish families in Russia, became a terrorist, emigrated to France, where he was baptised under Rue Daru, and a few years ago was canonized by the Patriarchate of Constantinople for having been murdered by the Nazis in Auschwitz.

Q: What do you think of the decision by a British school that boys must not wear shorts, but skirts, because shorts are gender-specific?

A: Here is the result of what became common here over 50 years ago (in the USA long before) and is now nearly universal – the wearing of trousers by females. The mixing of the sexes causes spiritual confusion. Here is the result. The word ‘sex’ means ‘cut’, in other words men are men and women are women. But we are now in the era of transgenderism and so spiritual catastrophe.

Q: How do we answer critics who say that the Orthodox Church is so old-fashioned that it is antediluvian? I mean we have no women-priests and will never have any, we do not have same-sex marriages, we do not even have pews or organs, which the Non-Orthodox started having already 200-400 years ago. To them we are primitive.

A: What a curious, but also very eloquent viewpoint – antediluvian! I think that people who say such things are themselves ‘diluvian’, that is to say, they have been submerged beneath the Flood of secularism. In that sense we are ‘anti-diluvian’, but not antediluvian! I would answer them that and say that we, on the contrary, are ‘post-diluvian’, that is to say, we are looking forward to what is coming after the present Flood of secularism, to the Kingdom of God, which is coming, one way or the other, and quite soon. They are spiritually primitive – we are not.

Q: Is perfectionism a virtue or a vice?

A: A vice, even, indeed, a spiritual curse. There is an old story of a monk who was a brilliant icon-painter who was praised for his painting. From that moment on he began putting a small mistake into everything he did. Perfectionism is pride, we even say ‘take pride in what you do’. Yes, of course, bodging, Coggeshall jobs and second-rate work is bad, to be avoided, but we should do things as well as we can, but we should know that perfection is beyond us human-beings.

Q: What do you think of the decision by two-thirds of Irish people to legalize child-murder?

A: Once Ireland had agreed to enter the secularist EU, this was inevitable. The same will happen in Poland in a few years time. If you sell your soul to the devil for an EU mess of pottage, here are the consequences.

Q: What do you think are the weaknesses of the European peoples?

A: Any such generalization is bound to have a thousand exceptions and can only be vague. And it would be more pleasant to talk about strengths than weaknesses. But if you insist: Today (I am not talking about Western culture 1,000 years ago or even 500 years ago, which was different) I think all the Western peoples suffer from an almost uncontrollable desire to tell the rest of the world how to live and to meddle in their civilizations. (Why else does the LGBT flag fly over the British Embassy in Minsk?).

More specifically, I think with the Protestant British (and to a large extent the Protestant Dutch and the Swiss Germans), it is a slavish love of money, a real obsession (why else do British media obsessively report Stock Exchange rates and currency values and encourage people to save as soon as they are born?). This enslavement was taken by the British to North America, hence their enslavement to the dollar. With the Germans it is the need to give orders and create order, as we see from their history. With the French it is hedonism, the obsession with the aesthetic, with ‘look’ and ‘image’. With the Italians it is their obsession with all forms of art, as everywhere, for example, in Venice and Florence and as in opera. With the Spanish it is an obsession with blood and cruelty, as we see in the Inquisition, in Goya and in bullfighting. With the Portuguese it is their melancholy regret for what they have lost, as in the fado With the Scandinavians it is obsession with impossible thisworldly justice, which comes from their narrow and worldly Lutheran culture. With the Russians it is the obsessive need to be accepted (which comes from the national inferiority complex, which began with their apostasy from Orthodoxy in the late 17th century and their superficial adoption of Western values). With the Jews it is (not money – which is a nasty anti-Jewish myth), but the obsession with acquiring power, which goes back to the loss of the Temple in Jerusalem after the glory days under David and Solomon.