ВЕРНОСТЬ - FIDELITY № 72 - 2006

NOVEMBER/НОЯБРЬ 26

The Editorial Board is glad to inform our Readers that this issue of “FIDELITY” has articles in English, and Russian Languages.

С удовлетворением сообщаем, что в этом номере журнала “ВЕРНОСТЬ” помещены статьи на английском и русском языках.

CONTENTS - ОГЛАВЛЕНИЕ

1.   DWELLER IN HEAVEN: HIEROMARTYR ONESIMUS (POL) and those with him. Dr. Vladimir E. Moss

2.  ПУТИНСКАЯ "ДОКТРИНА ПРАВОСЛАВИЯ". Юрий Ларников

3.   РЫЦАРИ ПАПСКОГО ХРАМА . Н. Селищев.

4.   Д-р ВАСИЛИЙ МИТРОФАНОВИЧ БЕНЗИН. Г.М. Солдатов

5.   МИРАЖИ СОВРЕМЕННОСТИ. Елизавета Веденеева

6.   ОТ ЦЕННОСТЕЙ ЦАРСКОЙ РОССИИ К ОСКОЛКАМ СОВЕТСКОГО ИСТУКАНА. Г. М. Солдатов

7.   РАЗНОЕ - MISCELLANEOUS

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Those who attack the Church of Christ by teaching that Christ's Church is divided into so-called "branches" which differ in doctrine and way of life, or that the Church does not exist visibly, but will be formed in the future when all "branches" or sects or denominations, and even religions will be united into one body; and who do not distinguish the priesthood and mysteries of the Church from those of the heretics, but say that the baptism and eucharist of heretics is effectual for salvation; therefore, to those who knowingly have communion with these aforementioned heretics or who advocate, disseminate, or defend their new heresy of Ecumenism under the pretext of brotherly love or the supposed unification of separated Christians,   Anathema!

Общество Блаженнейшего Митрополита Антония, со времени своего основания, следуя примеру своего небесного покровителя, непрестанно стремилось объединить разразненные части, совсем еще недавно, бывшей единой Русской Православной Церкви Заграницей. Поэтому Общество с великим прискорбием относится ко всем возникающим распрям между этими разразненными частями и не поддерживает ни одну из них в отдельности, призывая их вновь сплотиться воедино для совместного противостояния унии с Московской Патриархии, пока МП не вернется на путь истиного Православия.

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Где бы не были русские беженцы и эмигранты, всегда по близости находится их мать -- Зарубежная Церковь. Она их духовно окормляет, опекает и заботится о них. Они в ней молятся, крестятся, венчаются и умирают. Они в ней говеют, исповедоваются и причащаются. Они в ней встречают своих, близких по духу людей и соотечественников.

Русские люди, живущие на чужбине, да и перешедшие в Православие, благодарны Господу Богу, что у них есть Зарубежная Церковь ведущая их спасению душ. Для многих из них существование без нее было бы просто немыслимо.

А теперь? А теперь,  мы с ужасом наблюдаем как - презрев заветы Митрополитов Антония, Анастасия, Филарета и Виталия - духовенство Церкви,  не только уселось за один стол, и не только лобызается, но и сослужит с духовенством МП, становясь на необновленческий путь, не считаясь,  ни с церковными канонами, ни с традициями Церкви, ни с волей своей паствы - не желающей быть с прокоммунистическими и аморальными архиереями МП.

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Символическое изображение "Корабль Церкви" к статье О. Протоиерея Алексия Микрикова. См. Верность № 65.

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Hieromonk Onesimus, in the world Oleg Vladimirovich Pol (Burdanov), was born on May 31, 1900 in Kiev into the family of the pianist and composer Vladimir Ivanovich Pol. His mother, Marina Stanislavovna, who was half Russian and half Polish, was a very beautiful woman, and a singer. There were three children in the family: a son Oleg and two daughters, one of them called Tatyana. In early childhood Oleg’s parents divorced. Soon Marina Stanislavovna married an artist and bore three more daughters. She was a close friend of the wife of A.M. Gorky and moved in the highest cultural and public circles of Moscow. Later, she joined the Catacomb Church, took the monastic tonsure with the name Nun Maria, and died as a confessor in Kazakhstan in 1937 (see volume 2, Moscow region). During the childhood of Oleg, however, his family was infected with theosophist and Hindu doctrines, and was strictly vegetarian. Oleg’s mother said that from his very birth Oleg was distinguished by the exceptional expression of his eyes. She admitted that she feared to look into them. In 1914 Marina Stanislavovna, being already the wife of the artist Burdanov, was evacuated with her family from Kiev to Moscow.

Oleg’s childhood was not easy: his stepfather was jealous of his wife because her son was not his. So he went to live with his father, Vladimir Ivanovich Pol, who emigrated already before 1917 to Paris, where he died in the Second World War. After the revolution, feeling himself to be a burden in his father’s family, Oleg left the house and became a manual labourer in the Tolstoyan colony of Yasnaya Polyana. In 1918 he was called up into the army. But, being a Tolstoyan by conviction, he refused. He was arrested and threatened with shooting. At the trial Oleg was defended by a friend of Lev Tolstoy, Gorbunov-Posadov, who said that Oleg’s refusal to serve in the army was not counter-revolution, but human convictions, which did not allow him to take a weapon into his hands to kill people. At the trial he was asked what socially useful work he would do if they released him. Oleg said that he would agree to do any work, but preferred to be a teacher. At that time the Pushkin experimental colony-school was being organized, and Oleg became a teacher of mathematics there.

While working in the school, Oleg abandoned Tolstoyism and began to study various systems of philosophy. Then he turned to the Russian religious thought of the beginning of the century. This brought him into contact with the Holy Fathers of the Church. He amazed all who knew him by his singleness of purpose. The well-known philosopher M.O. Gershenzon, who knew his family well, once said that he saw in the development of Oleg the development of a genius. Oleg was indeed very gifted. He had absolute pitch, but refused the temptation of becoming a musician. He was also a good painter, but rejected that path, too. He constantly said that he would not live long and had to hurry, so as to be able to tell people something clear about salvation from evil. He had in his mind the plan of a book called “The Island of Certainty”.

Oleg’s first spiritual father was the priest Fr. Roman Medved, who served in the church of St. Alexis. A brotherhood quickly grew up around this priest, a kind of “monastery in the world”. Oleg’s “meditations” were now replaced by prayer. Valeria Liorko, who belonged to Fr. Roman’s brotherhood, recalls Oleg’s first visit to the church of St. Alexis: “It was the eve of the feast of the Exaltation of the Cross, September 13/26, 1923. I dropped in at home after work, so as to go immediately on to the all-night vigil. ‘You’ve come at the right time,’ said mama. ‘A wonderful young man has come to us. He’s searching, in his words, for “elders”, in order to learn about the true Church… And I said to him, “God… look for the girl Valeria, she knows who you need.” I said that it would easiest to find you in the church. He’s going there today for the all-night vigil. You go up to him yourself... – we made an agreement with him about that.’ ‘But how will I recognize him?’ ‘It’s impossible not to recognize him. He is very tall, with wavy chestnut-coloured hair in a hat, with a tortured face – whether from tiredness or hunger – a beautiful face! Very gloomy, but then a childlike trustfulness breaks through in conversation. He has wonderful eyes – my heart sank when I saw them… just like on the icon of the Vladimir Mother of God.’ ‘Like in the Child?’ ‘No, like in the Mother of God… They call him Oleg Pol.’”

Oleg Pol and Valeria Liorko, the daughter of a tsarist officer shot in 1918, were of the same age. Oleg read to her excerpts from his book, “The Island of Certainty”. A spiritual friendship grew up between them. These relations could have grown into love, but something stopped them – Oleg had a calling to the monastic life. Moreover, he had progressive tuberculosis of the liver which was becoming acute at that moment. The doctors counselled him to move to a different climate, go to the south. But what finally made his mind up was his reading, together with Valeria, V.P. Sventitsky’s book, “Citizens of Heaven”, on the Caucasian desert-dwellers who lived after the example of the ancient ascetics in the inaccessible mountains. Oleg and Valeria had the joint thought of living the ascetic life together in a “community” in the mountains. They supposed that their mothers and some others who thought like them would join them.

Valeria recalls: “We strove for the ascetic life, but by no means the solitary life. We rejoiced in the words of the Psalm of King David: ‘What is so good or so beautiful as for brethren to dwell together in unity.’ We also summoned to ourselves as our ally the book of S. Bulgakov, ‘Two Cities’, in which it was written: ‘In the apostolic and post-apostolic ages there appeared ascetics who highly valued virginity. Moreover, there was born the interesting, albeit quickly degenerating, institution of the living together of ascetics of both sexes.’ Fr. Roman Medved knew about our plans.”

Oleg decided to seek out desert-dwelling monks in Abkhazia. Armed with a recommendatory letter to some Tolstoyans living in Gelendzhik in Krasnodar region, he set off for the Caucasus.

Arriving there in the spring of 1924, he settled with an artist couple, the Bironovs, and took casual jobs as a manual labourer. According to rumours, the nearest settlement of desert-dwellers was in the region of Krasnaya Polyana, and Oleg set off to look for them there. Several kilometres from the small settlement of Achish-Kho, he found the cell of Schema-Hieromonk Daniel (in the world Demetrius Vasilyevich Bondarenko, born 1879 in the village of Volynki, Chernigov province). He used to descend twice a year to the nearest settlement in order to exchange wooden spoons cut out of boxwood for salt. Seeing Oleg’s spiritual condition, Fr. Daniel let him live with him as a novice. Between the seasoned ascetic and the philosopher-novice there developed a close relationship full of respect and love for each other. During the free time available to him after prayer, Oleg devoted himself to writing.

During the winter of 1925 Oleg went to Moscow for necessary books and in order to read his writings to his friends and listen to their comments. He gave Valeria his completed work, “The Island of Certainty”, and the two friends studied liturgics and iconography together. They continued to dream of leading an ascetic life with their mothers and friends, including A.V. Lebedev, a member of Fr. Roman’s brotherhood, who was hopelessly in love with Valeria. In the spring Oleg went back to Fr. Daniel in the mountains. A.V. Lebedev joined them in the summer so as to search for a place suitable for the ascetic life they had been dreaming about.

In the winter of 1925/26 Oleg again went to Moscow and arrived in the church of St. Alexis on the eve of the feast of St. Nicholas. That winter he rarely met Valeria except in society. Valeria Dmitrievna still hoped for the simple human happiness of love, but Oleg was drawn towards the monastic life. Oleg wrote to her on February 2/15, 1926: “You said: ‘The most daring work that I ever thought up is our love… I believe that here, on earth, paradise is possible – the paradise of the flesh.’ I want to tell you that I understand you, your thought, and I sympathize with it, but I do not know whether it is necessary to long for its realization on earth, because that would be too great a miracle. Perhaps it is enough to pray to the Lord that your thought be realized to the end (for a ‘community’, as I conceive of that now, is not yet its realization to the end) in the life of the age to come, for which it is necessary, first of all, to acquire the treasure in the heavens… The image of perfect love which you see belongs to the heavenly self-flowering blooms. Knowing human nature in general, this does not prevent me from relating to it with caution.” And in a letter to Fr. Roman Oleg wrote: “There is another love, an example of which we can see in the life of St. John Chrysostom. Florensky notes that his relationship with the holy Deaconess Olympiada is a relationship of exceptional love. St. Demetrius of Rostov himself points to this love in his life of St. Olympiada, calling it spiritual love and seeking parallels in the Apostle Paul and Persida. Whether this parallel is correct, I do not know. But what is important is that the lives of St. John and St. Olympiada are written separately. Their memorial is on different days and their names are not linked. They were a kind of support to each other, but both were equal in Christ (according to the expression of K. [Valeria (Kaleria) Liorko])… It goes without saying that I do not dare to affirm that our love is of this order, but, at any rate, it is directed in that direction. This is monastic love. The first who demonstrated this love was the All-Holy Virgin Mary… Now I shall speak about A.V. [Lebedev]. In relation to him this process of ‘entering into my heart’ was fully completed only in the past summer. The most remarkable thing about our relationship is that instead of jealousy, which is what there should be, if love is even a little mixed with earthly shades, the love between us increases all the time. Moreover, it is of a heavenly hue, as if passing over from Kaleria… If it were not for him, we would not know that our love can extend to the whole world, that it must not be limited by two people… Kaleria has helped me simply by her existence, but not only in this way – I have borrowed many thoughts from her, while treating them as my own. In general, we have one mind. And if the direction of A.V.’s thoughts does not completely coincide with mine, - he is more inclined to the line of the Russian intuitivists, who consider themselves continuers of Plato and Aristotle in philosophy, while I consider it more worthwhile to continue Descartes and Leibniz, - nevertheless, both directions are reflected in the soul of Kaleria and go along one line – the Orthodox spirit.”

Oleg’s work, “The Island of Certainty” was published on papyrus paper in several copies, and was kept by various people. But they were all at various times repressed, and the manuscript disappeared. We know only that one copy of the book was somehow sent to Oleg’s father in Paris in the 1930s, and a small extract from it was published in a Parish journal under the name “Wanderer”. (In the 1960s a copy was found in Moscow. It represents the first draft variant of the work, and is clearly incomplete in several places. It lacks the most vivid, third part of the work.)

In the spring of 1926 Valeria, Oleg and A.V. Lebedev again went to Fr. Daniel in Krasnaya Polyana. They visited the desert-dweller Fr. Sabbatius at Medoveyevka Polyana, and went to the valley of the river Pskhu near Sochi, where over a hundred monks seeking greater quiet than was available in Novy Afon, were settled. Soon Valeria left, and then Lebedev. In the autumn of 1926 Fr. Daniel and Oleg were visited by Oleg’s former pupil at the Pushkin colony, Boris Grigoryevich Kordi (born 1907 in Vladimir province in the family of a merchant), who soon received the monastic tonsure with the name Arsenius. He became the future hieromartyr and co-struggler with Metropolitan Joseph, Archimandrite Arsenius.

The three men began to live together. They built new cells in the glen. The idea of an ascetic life with Valeria was abandoned. In the winter of 1926/27 Oleg wrote to Valeria advising her to enter a monastery, and inviting her to come to him for six months. However, Valeria had only a three-week vacation, her mother had been ill throughout the winter, and she was able to look after her and earn a living only with great difficulty.

On August 28 / September 10, 1927 Oleg was tonsured into monasticism with the name Onesimus by Hieromonk Metrophanes in the presence of Fr. Daniel, Fr. Arsenius, Sergius Skorokhodov and Monk Nicholas. The rite took place in a poor village cemetery church in the Sochi region.

After his ordination, Fr. Onesimus did not abandon his literary work. In addition to “The Island of Certainty”, he wrote “Economics”, “The Economy of Man” and “On the Liturgy”. The secret “closed” skete of St. Nicholas in which he lives with Fathers Daniel and Arsenius was in the jurisdiction of Bishop Barlaam (Lazarenko) of Maikop, the future Catacomb hieromartyr. Fr. Onesimus fulfilled the functions of dean of all the closed communities of the Maikop and Black Sea districts; they were hidden in remote, inaccessible places. The members of these communities, led by Bishop Barlaam, did not recognize either the renovationists or the sergianists. Since they rejected the declaration of Metropolitan Sergius, they were in an illegal situation and therefore under constant threat of arrest. As Bishop Barlaam wrote to Archbishop Demetrius (Lyubimov) of Gdov: “Intensive pressure has begun on the monastics from those outside. In opposition to this, we are increasing the numbers of [monastics] in the conviction that monasticism must not be destroyed together with the monasteries. We live in secret from ‘the outsiders’; not many even of our people know where we are. We have a large underground church with a full complement of church servers. We are able to ordain priests and administer communities. In Maikop we have a diocesan administrative organ – a permanent conference of presbyters. There are two deaneries.”

In January, 1929, with the blessing of Fr. Daniel, Fr. Onesimus visited Archbishop Demetrius in Leningrad and was sent by him to Bishop Barlaam. On the way he stopped in Moscow and stayed for a few days in the family of Natalia Arkadyevna and Valeria Dmitrievna Liorko. Later Valeria married M.M. Prishvin.

On October 8, 1929 armed men burst into the St. Nicholas skete at Krasnaya Polyana (according to another source, it was located at Peus, Maikop area, on Chugush), arrested the three monks and burned their cells. At his arrest the following manuscripts were found in the possession of Fr. Onesimus: (i) “On the apotophasis of Metropolitan Sergius”; (ii) “On Metropolitan Sergius of Nizhni-Novgorod and his Synod”; (iii) “Reply to Objectors” and “There are Few of You”; (iv) “Letter from Kiev to all the Faithful Children of the Holy Orthodox Russian Church”, Kiev, November, 1927; (v) “Beloved in the Lord, my spiritual children – priests and deacons ordained through my humility for the service of the Orthodox Church” (without signature); (vi) “Epistle to the Orthodox Clergy and Laity of Voronezh Diocese” by Bishop Alexis (Buj), ruler of the Voronezh diocese; (vii) “Declaration of Bishop Paul [of Starobela] to Metropolitan Sergius”, April 14/27, 1928; (viii) “The Essence of the Apostasy of Metropolitan Sergius”; (ix) “On the Church” by Bishop Barlaam of Maikop, September 12, 1927, Maikop.

On February 27, 1930 Fr. Onesimus was convicted by the OGPU of “anti-Soviet agitation directed at the overthrow of Soviet power”, and in accordance with articles 58-10 part 2 and 58-11 was sentenced to be shot. His was part of the group case, “The Case of O. Pol, M. Olejnikov, Ya. Smirnov and others, Abkhazia, 1929”. During his trial Fr. Onesimus openly expressed his convictions. Among his writings taken away from him at his arrest we read: “Communism parts company not only with Orthodoxy, but with every religion, and in such circumstances to talk about their union means wishing to unite the immiscible.” The investigators noted that Fr. Onesimus’ manuscript, “The Economy of Man” was “a conglomerate of bourgeois theories [that] places the laws of economic development in dependence on ‘the higher spiritual essence that rules the world [God]’. It contradicts the Marxist theory of dialectical materialism. The author takes the position of denial of class warfare in society, and in general denies the existence of classes.” It was suggested to Fr. Onesimus that if he renounced his world view and agreed to work for the security organs, he would preserve his life. He categorically refused.

The arrested were sent to Novorossiysk prison, where many monks arrested in the mountains, in Pskhu and other places, were brought. They were put on barges in the sea in conditions of terrible suffocation. The monks sang prayers. Fr. Daniel was soon shot, but Fr. Arsenius, because of his youth, was given only a term in the camps. Fr. Onesimus was taken to the prison in Rostov-on-Don, where he was shot, it would seem, in June, 1930.

Constantine Sergeyevich Rodionov, who visited Fr. Daniel and Fr. Onesimus in about 1928, gives further details about the last days of the martyr-monks: "Fr. Daniel's cell was consecrated to the Dormition of the Mother of God. I had a wonderful icon of the Dormition, a gift to my great-grandfather, Alexis Ivanovich Trubetskoy, from Metropolitan Philaret of Moscow. I gave this icon to Fr. Daniel, since he had no such icon in his cell…

"Before their arrests Oleg Pol [Fr. Onesimus] managed to collect the icons which were in his cell, sew them into a sack and send them from Chugush in a parcel to the monastery at New Athos. In the monastery they first received a telegram-notification: "Roses being sent," and then came the icons. Soon Oleg Pol and Fr. Daniel and Boris Gordi were arrested on Chugush and sent to Novorossiisk. Fr. Daniel's cell was burned. My icon of the Dormition was also consumed in the flames… Oleg Pol and Fr. Daniel, being monks, had long hair, which those who arrested them demanded that they cut. Oleg said:

'Take my head as well.'

"Oleg Pol and Boris Gordi were united in one thing. They were both accused of having created the counter-revolutionary society of the Archangel Michael.

"Valerie Demetrievna Liorko was at that time in Moscow. When she heard about the arrest, and that Oleg, Fr. Daniel and Borya were sitting in Novorossiysk prison, she asked me to find about the fate of Oleg from the husband of her sister, who was a chekist and lived in Novorossiysk. At that time I had to go through Novorossiisk on my way to Armavir, where I was going to give evidence on behalf of my arrested friend Stepan Petrovich Gamayunov. He was condemned as a kulak since he had a big apiary, and I had to witness that he was a good worker and member of a cooperative. All this took place in spring at Pascha,.. 1930. On arriving in Novorossiysk, I went straight to Alexis Vasilyevich Lebedev, the husband of the sister of Valerie Demetrievna. On entering, I saw another chekist through the open door. That was why I did not say anything substantial during our meeting and only chatted about trivialities. But I handed Lebedev a letter in which Valerie Demetrievna asked to know something about Oleg. I went to Armavir and in a few days again came to them, but this time to their house. They lived in Sadovaya street. Valerie Demetrievna's sister was alone. She said that she had asked her husband to find out about Oleg. Her husband had asked them. They had said nothing.

'Understand it as you like,' she concluded.

"After Armavir I went to Valerie Demetrievna, who was living there at that time… and told her everything. The silence of the chekists was eloquent. We both understood that Oleg and Fr. Daniel had been shot. Boris Gordi [Fr. Arsenius], who was a deacon, had been sent into exile..."

Other monk-martyrs linked with Fr. Onesimus’ community and who suffered at that time were:

 Hieromonk Paul (in the world Paul Minayevich Tarimov) was born in 1885 in Tver into the family of a merchant. In the 1910 he was an anarcho-syndicalist, and lived abroad. In 1915 he returned to Russia and from 1917 was a Tolstoyan. In the 1920s he became a monk, and from 1929 lived in the Peus skete. He was arrested on October 25, 1929 in connection with the affair of the True Orthodox Church, but was released on December 4.

Hieromonk Igor (in the world Ivan Grigoryevich Bal) was born in 1872 in Bal khutor, Groshensky volost, Khorolsky uyezd, Poltava province, into a peasant family. He became a monk in 1913, and was ordained to the priesthood in 1915. In 1929 he was living in a secret skete at Peus in Maikop area. He was arrested in September, 1929, and on February 27, 1930 was sentenced to be shot. The sentence was carried out.

(Sources: M.V. Shkarovsky, Iosiflyanstvo, St. Petersburg, 1999; "Vospominaniya Konstantina Sergeyevicha Rodionova (1892-1991), Vestnik Russkogo Khristianskogo Dvizheniya, 164, I-1992, pp. 282-284; http://www.pstbi.ru/bin/code.exe/frames/m/ind_oem.html?/ans)

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1)  On November 1st of this year, the Orthodox world was  commemorating the 25th anniversary of the Glorification of the New Martyrs of Russia. "With the appearance and consolidation of God-fighting Communism in Russia, there began a persecution of  faith unheard of in its cruelty and broad scale. As one Church writer has defined it, Orthodox Russia was on Golgotha, and the Russian Church on the Cross ....The Russian Church and people have given an uncounted multitude of cases of the martyric endurance of persecutions and death for faith in Christ...not merely hundreds or thousands, but millions of sufferers for faith--an unheard of and shocking phenomenon!" (from the epistle of blessed Metropolitan Philaret "Orthodox Russia" 6/14/81) (for the full epistle see http://www.roca.org/OA/11/11d.htm)

Dr. Vladimir Eduardovich Moss' present work was begun in 1993, with the goal of cataloging as many of lives of these New Martyrs as possible from every region of Russia. It has been through numerous  revisions as new information and sources have either added to or confirmed previous material. Several of the lives have been printed over the years in various publications of the Russian Church Abroad. In 1999, the compiler Dr. Vladimir E. Moss gave the rights and materials to Monastery Press with the hope of seeing the entire work (which at present exceeds 6000 pages) published as a whole. During the entire process of getting this work to print the compiler has been sending updated information. Indeed, even in the last week of pre-press work, information was coming in... the result is the most complete and up-to-date collection in any language of the lives of the New Martyrs of Russia. As one reviewer has stated to the literary announcement lists: 

The author, distinguished Orthodox Church historian Dr. Vladimir Eduardovich Moss, assembled this account of Russia's new martyrs from primary sources including interviews with relatives and acquaintances of the martyrs, and from the martyrs' own conversations and writings. Much of this material has never been published in English or Russian before.

The result is a moving and highly readable work that represents an historic event in the documentation of Orthodox Church history and the history of 20th-century Russia. The text includes an extensive introduction and explanatory footnotes for the benefit of readers who may not be intimately familiar with the historical background of the new martyrs' stories.

For scholars, an especially valuable element of The Russian Golgotha is the extensive bibliography, which provides a much needed listing of resources for research on the new martyrs and on Orthodox Christianity in Russia during the Soviet years. This new history book is a valuable source of knowledge for all Orthodox people and we hope that a Russian translation will soon be made.

THE BLESSED METROPOLITAN ANTHONY MEMORIAL SOCIETY RECOMMENDS: The Russian Golgotha, this  new history from Monastery Press,  (hardbound illustrated, 536 pages).  To order your first volume please visit:  http://www.monasterypress.com/russiangolgotha.html

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Путинская «доктрина православия»

Юрий Ларников

События последних лет и особенно этих месяцев в нашей РПЦЗ иначе как эфэсбэшной разработкой не могут быть названы. Мы все это знаем, мы все это понимаем. Подготовка к уничтожению РПЦЗ, последнего оплота Русского национально-духовного сопротивления, велась давно, планомерно, с привлечением десятков высокопоставленных кадров КГБ-ФСБ, с «пробуждением» сотен и сотен засланных и «заснувших» агентов.

Мы знаем теперь о роли так наз. «иерархов» и «священников» Марка, Лавра, Кирилла, Виктора Потапова, Петра Холодного и иже с ними. Скрытое стало явным. И перед многими из нас возник вопрос: что же дальше?

Нельзя сказать, что среди Русских православных нет ни сомнений, ни опасений, что мы поднялись гранитным монолитом, противостоящим вакханалии перевертышей в РПЦЗ(Л). Мы все люди, и Господь попускает нам и сомневаться, и испытывать страх, и раздражаться на ближних, и поддаваться расстерянности. Тем более, что эфэсбешная пропаганда не утихает ни на день. Работают засланные агенты в нашей среде. Они передают «верные» сведения о так называемом возрождении Православия в России, раздают книги, брошюры, дают ссылки на МП-шные сайты. Работают по каждому из нас - индивидуально. Стараются сломать последних стойких.

В сложившейся ситуации не может не возникнуть вопрос: а может и в самом деле там, в стране под названием РФ идет национальное пробуждение и духовное возрождение народа? Может, действительно православные в РФ жаждут воссоединиться с нами, православными Зарубежья во славу Господа нашего?

Нет. Увы, это совершенно не так. Мой корреспондент из Смоленска, сотрудник тамошней газеты, сообщает: «В апреле-мае был ажиотаж, очень много писали о «воссоединении церквей», даже мне заказали две статьи и хорошо оплатили. Но прошел ваш собор, и все как-то стихло...» Мой родственник из Москвы передает: «Нам тут даже неприятно узнавать, как вы там злобитесь, снова повторяете бессмысленные обвинения против нашего Патриарха. Даже если он и был стукачом, так что, верить теперь нельзя?..»

А мой старый друг и единомышленник из Сибири сообщает: «Юра, они сдохли, это была их очередная кампания, но теперь они сдохли. Может, приказ получили из Москвы, или по другой какой причине, однако как-то неожиданно все замолчали. Все это так похоже на кампании прежних времен. Ты помнишь, какой визг стоял: «Целина» Брежнева, «Малая земля» Брежнева, борьба за мир, все на БАМ, все на БАМ, коммунизм - это молодость мира?.. Точно так же и сейчас. На смену порывам романтиков приходят будни бюрократов...»

Мой друг-сибиряк указал совершенно точно: КП-ГБшная машина работает именно так. Разработка в кабинетах, выброс схемы в публику, съем пенок с того, что разработано и выброшено в массы, потом затишье. Потому что Система переваривает сожранное, а в гебешных кабинетах идет разработка новой схемы.

Власти Кремля с 1918 года оставались крайне утилитарыми. Их всегда интересовал только сиюминутный результат, причем только материальный, в денежном исчислении. Антицерковная пропаганда конца 20-х - нужны были средства для индустриализации. Раскулачивание крестьян в 30-х - нужна была бесплатная рабочая сила для конц-лагерей и подавление национальной психологии крепкого хозяина. Сталинское обращение «братья и сестры» в 41-ом - нужно было спасать свою большевистскую шкуру. Молодежь и тысячи высыльных в степи Казахстана в 50-х - лишние рты переводились из городов на самокормежку, заодно осуществлялась колонизация пустынных просторов. То же самое в начале 70-х с вышеупомянутой Байкало-Амурской магистралью и прочими «стройками пятилеток».

А потом - Горбачев и перестройка, Ельцин-Чубайс-Гайдар и прочие вожди «реформаторов» с припрятанными партбилетами, банкиров с записью в личном деле: «второй секретарь обкома», олигархов вроде хитренького Потанина, который года три назад развел ручками: ну, какой же из меня олигарх?

Так называемое «духовное возрождение» в РФ под контролем ФСБ ничем не отличается от предыдущих кампаний. Мы все это уже проходили. Они пытались это сделать в 20-х, изобретая так называемую «обновленческую церковь». Они пытаются это сделать с 1943 года, создав МП-РПЦ и до сих пор управляя этим «отделом» ГБ.

С начала 90-х в кабинетах на Лубянке, во вновь испеченных идеологических центрах изучали, что бы такое придумать, чтобы заставить народ опять работать? К схеме «православие как идеология» периодически возвращались. И отбрасывали за сложностью, недоверием, опасностью нежелательных побочных эффектов.

Даже приняв на вооружение эту доктрину в начале 2000-х, решили внешне быть в стороне. Пусть, дескать, работают «активисты» вроде А.Зубова или Б.Йордана. А мы, кадровые гебешники, как бы в стороне. Вот и президент В.Путин на вопрос «верите ли вы в Бога?» нимало сумняшеся отвечает: «Я верю в человека!» А недавно и окончательно съехал мозгой по рельсе, стал советовать: «Если кто-то хочет обратиться к истинным ценностям, то пусть лучше почитает Библию, Талмуд или Коран».

Не могу не ответить: сам читай и Талмуд, и Коран, обращайся к своим истинным ценностям. А у нас, православных, есть Библия, Апостольские правила, Четьи Минеи, труды Святых Отцов наших. Нам есть что читать и в Кого верить!

Мы, Русские православные по всему миру, понимаем, что сатанинские пляски МП-РПЦ даже и в полном церковном облачении, с иконами, с именами наших святителей - это все цинизм и полное безбожие. Сотни тысяч бездомных и брошенных детей в РФ и в то же время махание кадилом возле новой подводной лодки или танка - это презрение к собственному народу. Спаивание молодежи за счет бестарифных поставок алкоголя и табака из-за рубежа и возведение бетонного храма Христа-Спасителя - это жажда наживы «красных попов».

Их же позорное молчание, их якобы неведение, их самоустремление на собственный пуп тогда, как семьи в РФ разваливаются, русские женщины бегут в Турцию, в Грецию, в Германию, в Чехию, да куда угодно, в каком угодно качестве, хоть в гарем наложницей, хоть проституткой на панель! Когда средняя продолжительность жизни мужчин в РФ около 57 лет, когда ежегодно в стране самоубийства совершают 55 тысяч человек, от 6-летнего ребенка до 84-летней пенсионерки, но большую часть их составляют молодые мужчины до 30 лет - это продолжение кремлевской олитики геноцида.

Добавьте к этому полный контроль СМИ и банковского капитала, назначение на губернаторские, министерские и промышленно-административные посты людей из гебешного окружения Путина, лишение Русских элементарных экономических и политических прав и свобод, круглосуточная антихристианская промывка мозгов через газеты, радио и телевидение - и вы получите настоящую картину «духовного возрождения» в РФ.

Нет никакого сомнения, что «православная кампания», разработанная в недрах Лубянки, постепенно сойдет на нет. По одной причине - Православие и гебешное утилитарное мировоззрение несовместимы. Уже сейчас в самой РФ идут процессы отторжения православных масс от гебешной креатуры МП-РПЦ. Люди, прикоснувшись к Вере, ознакомляясь с трудами Святых Отцов, с историей Православной Церкви, мучительно всматриваются в разъевшиеся и цинично ухмыляющиеся физиогномии - неужели это и есть наши пастыри?

Вот почему они оттуда заклинают нас: «не сдавайтесь, не соединяйтесь, мы верим вашей верой!» Это слова чудом уцелевшего кубанского казака В.М-ва, который, между прочим, пишет мне в августе 2006 года следующее: «Архивы нашей казачьей организации конфискованы кгбэшниками и наша организация находится под запретом. Почему? [Потому что] Мы требуем создания гражданского общества, охрану природы, внешней среды обитания человека, против военизированных незаконных образований [и] разжигания нацрозни, против алкоголизма и наркомании…»

Это - голос настоящей России, по-прежнему истерзанной, затоптанной, оболганной, почти убитой «схемами» социально-психиологических экспериментов, изобретенных на Лубянке.

Что нам, Русским православным, нужно, это запастись терпением и не сходить с пути истинной Веры. Там, в неправославной стране под названием РФ, поиграют-поиграют в православие, да бросят. Придумают еще что-нибудь. Как бросили они играть в коммунизм, эту «молодость мира», как бросили они играть в «оттепель» в начале 60-х, в «перестройку» в конце 80-х, в «реформы» в конце 90-х.

Да, сейчас они, эти циники и гебешники в рясах, пытаются учение Господа нашего переделать в доктрину социально-экономического закабаления. Им за это деньги платят. Но это не удавалось еще никому!

Наша Страна №2805

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РЫЦАРИ ПАПСКОГО ХРАМА 

Н. Селищев, член Русского Исторического общества.

Экуменизм имеет своих "прогрессивных", благообразных и велеречивых лжепастырей, чтущих Христа "устами", но не сердцем (Мк., 7, 6). Они нетерпимы к русскому православному сознанию, к соборности, к стремлению сохранить канонический строй Церкви. И нет такой клеветы, на которую не могли бы пойти современные обновленцы.
    Один из них - диакон Кураев. Недавно, как ни странно, ему предоставил полосу "Церковный вестник" (№ 13-14, с. 12). Кураев обнаружил тех, кто ему мешает, - "православных террористов и инквизиторов"!
    Ужели православные где-то бомбу взорвали? Может быть, это сделали столь ненавистные Кураеву бабушки в платочках, мешающие прогрессу приходской жизни? Обвинение чудовищно, и высказано оно было странновато. Ясно, что "православные террористы и инквизиторы" - плод болезненной фантазии Кураева.
    А вот папская инквизиция - это не миф, а многовековая история. И современная ватиканская конгрегация вероучения - прямой преемник римского инквизиционного трибунала. Об этом и вообще о сути папства мы и поговорим.
    В 1990-х гг., во время войн в Югославии, новые усташи (хорватские католические фашисты) вновь изгоняли сербов с их исконных земель. Униаты разбойничали на Украине. Их покрывала ватиканская конгрегация вероучения. Конгрегацию возглавлял в 1981-2005 гг. кардинал Ратцингер, ныне папа Бенедикт X¦I. Теперь православным втолковывают - надо-де крепить сотрудничество с "защитниками традиционных ценностей", с католиками, ведомыми консервативным папой Бенедиктом X¦I. Нам превозносят "хранителя ватиканской ортодоксии" (?!) Бенедикта X¦I, так же как раньше воспевали папу Иоанна Павла II, всех-де любившего и всегда извинявшегося. Но мы-то помним, что после лицемерных папских извинений неслась лавина папских миссионеров.
    Греческая православная газета "Зои" напечатала в № 4000 за 31 мая 2001 г. едкую статью. Как раз тогда папа "извинился" перед православными греками. "Зои" написала о "неизменном троянском коне унии". "Когда уния произвела опустошение, прежде всего в многострадальных землях бывшего Советского Союза, Ватикан её поддерживал, поэтому лицемерно всякое заявление о налаживании отношений и искреннем сближении. Своевременно звучат слова Св. Иоанна Златоуста: "Покаяние есть не то, которое произносится лишь на словах, но то, которое проявляется в делах".
    После "оранжевой революции" в августе 2005 г. униаты перенесли свою "кафедру" в Киев, а на протесты православных новый папа Бенедикт X¦I вообще не ответил. Лишь задним числом его государственный секретарь заявил, что униаты поступили совершенно правильно.
    В 2006 г. униаты Украины шумно горевали по случаю 60-летия Львовского собора 1946 г., упразднившего униатскую "церковь" в пределах СССР. Бенедикт X¦I вновь поддержал униатов, направив им 22 февраля 2006 г. послание с весьма странным утверждением - будто именно униаты "остались верными духовными наследниками Владимира и Ольги". Обратим внимание - ни Св. Ольга, ни Св. Владимир, креститель Руси, святыми названы не были! С русско- и англоязычных сайтов папское послание мгновенно убрали, зато на униатской "мове" оно оставалось в интернете долго.
    Отчего ветерана гитлеровского вермахта Й.Ратцингера (Бенедикта X¦I) нам представляют каким-то выдающимся политиком? Бенедикт X¦I лишь повторил в 2006 г. мысли иезуита Савицкого, "духовника" самозванца Лжедмитрия I. Савицкий предложил тогдашнему папе Павлу ¦ в 1606 г. теорию иезуита Поссевина, безуспешно изложенную ещё раньше царю Ивану I¦ Грозному: "Савицкий смотрит на