"Tsar": A New Russian Film by the Director of "Ostrov"

Peter Mamonov (Tsar Ivan the Terribe) and Oleg Yankovsky (St. Philip of Moscow) take the lead in the film 'Tsar'

This past May another film premiered at the Cannes Film Festival alongside Agora which prominently features an Orthodox Saint - the film is called Tsar. While from early reviews we know that Agora seeks to show the conflicts between Science and Faith through the personages of Hypatia the Philosopher and Patriarch Cyril of Alexandria, Tsar also presents a historical narrative in light of the contemporary conflict between the Church and the State in modern day Russia through the personages of Ivan the Terrible and Metropolitan Philip of Moscow. Both are relatively big budget foreign films (Tsar cost about $15 million to make) that received relatively good reviews and are sure to enjoy at least a limited release in the United States.

Here is the synopsis of the film:

"It is 1565 and Russia is ravaged by famine and war. Ivan Grosny, the first tsar of Russia, invites his childhood friend, Abbot Philip, to become a Metropolitan of Russia. Despite their close friendship, the new Metropolitan rebels against the cruelty and tortures of the tsar's policies."

The director of Tsar is Pavel Lounguine who is well-known in Orthodox circles for making what I consider perhaps the greatest film ever made about a Russian Orthodox monk who becomes a Holy Fool in Ostrov (2006), aka The Island. Peter Mamonov, who starred in Ostrov, this time takes on the role of the ruthless Tsar Ivan the Terrible. Opposite him is one of the great film actors of Russia, Oleg Yankovskiy, who plays St. Philip of Moscow as the man who dared to clash wills with Ivan and payed for it with his life. Unfortunately Yankovskiy passed away the day after the film premiered at Cannes, so Tsar is his final film and will surely raise its appeal in Russia and France where he was well known and loved.

I have not seen the film and eagerly wait for it. Below are some early reviews:

http://www.screendaily.com/reviews/cannes-reviews/tsar/5001305.article

http://www.hollywoodreporter.com/hr/content_display/news/e3i9ffdbbfa915bd89ca7b5dfbe6ac4aa6a

http://insidecatholic.com/Joomla/index.php?option=com_myblog&show=Pavel-Lungins-Tsar.html&Itemid=102

Yankovsky in his final screen role, as Metropolitan Philip in 'Tsar', to be released next year

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The Tourbillon As A Supplement to the Teleological Argument

The philosopher William Paley (July 1743 – 25 May 1805) is most famous for what is known as the Watchmaker Analogy which is a teleologial argument for the existence of God. By way of an analogy, the argument states that design implies a designer. He formulated this argument in 1802 and in 1838 Charles Darwin had Paley in mind when he formulated a counter-argument known as Natural Selection.

The Watchmaker Analogy can be simplified into two parts:

1. The complex inner workings of a watch necessitate an intelligent designer.
2. As with a watch, the complexity of X (a particular organ or organism, the structure of the solar system, life, the entire universe) necessitates a designer.

Richard Dawkins also wrote a book attempting to refute this analogy titled The Blind Watchmaker. Dawkins described Paley's argument "as mistaken as it is elegant". Dawkins also gives an explanation for complex artifacts, but one where a designer is not necessary. He demonstrated through computer simulation that "highly complex" systems can be produced by a series of very small randomly-generated yet naturally selected steps, rather than an intelligent designer. He therefore concludes, evolution is a fair contestant to replace God in the role of watchmaker.

Though both Darwin and Dawkins present a plausible refutation of Paley's argument, the truth of the matter is that there is no evidence to back up their claim. Their argument is only convincing to those who follow the presupposition that things evolved gradually over a long period of time, thus making the argument circular by nature.

But what if there was a watch so complex that the Watchmaker Analogy takes on a whole new meaning? That it presents a step in its design where natural randomness in its make-up becomes virtually impossible? Maybe something like the tourbillon.

William Paley published Natural Theology: or, Evidences of the Existence and Attributes of the Deity, Collected from the Appearances of Nature in 1802. In 1801, Abraham Louis Breguet, called the “watchmaker of kings and the king of watchmakers,” patented a watch mechanism called the Tourbillon, which is French for “whirlwind,” revolutionizing watchmaking. The tourbillon has approximately 100 parts, and weighs only 0.296 grams.



Among the many Breguet clients have been folks such as Marie Antoinette, Napoleon Bonaparte, Sir Winston Churchill, and George Washington.

William Paley considered the conclusion of Design appropriate if one had stumbled upon a watch in the woods and wondered of its origin:

"In crossing a heath, suppose I pitched my foot against a stone, and were asked how the stone came to be there; I might possibly answer, that, for anything I knew to the contrary, it had lain there forever: nor would it perhaps be very easy to show the absurdity of this answer. But suppose I had found a watch upon the ground, and it should be inquired how the watch happened to be in that place; I should hardly think of the answer I had before given, that for anything I knew, the watch might have always been there…Every indication of contrivance, every manifestation of design, which existed in the watch, exists in the works of nature; with the difference, on the side of nature, of being greater or more, and that in a degree which exceeds all computation."

And of course he was right. Microbiology has confirmed that the cell is much, much more complicated than even the tourbillon, and on a much smaller, nano-technological scale. A modern formulation of the argument, given what we know of microbiology and the complexity of the cell, could be:

"But suppose I had found a cell upon the ground, and it should be inquired how the cell happened to be in that place; I should hardly think of the answer I had before given, that for anything I knew, the cell might have always been there."

Keep in mind also that Charles Darwin considered the cell to be nothing but a glob of jelly, as Michael Behe has pointed out and beautifully refuted in his book Darwin's Black Box.

Paley also claimed that something might come to be known about the intentionality of the Watchmaker by his design:

"...when we come to inspect the watch, we perceive. . . that its several parts are framed and put together for a purpose, e.g. that they are so formed and adjusted as to produce motion, and that motion so regulated as to point out the hour of the day; that if the different parts had been differently shaped from what they are, or placed after any other manner or in any other order than that in which they are placed, either no motion at all would have been carried on in the machine, or none which would have answered the use that is now served by it. . . . the inference we think is inevitable, that the watch must have had a maker — that there must have existed, at some time and at some place or other, an artificer or artificers who formed it for the purpose which we find it actually to answer, who comprehended its construction and designed its use."

Those familiar with the complexity of watches will not believe that they can be brought about blindly and randomly, as, hopefully, this video illustrates. This watch has a tourbillon escapement. Who would like to venture the inference that this watch was constructed through blind randomn processes?

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An Astonishing Correspondence

[A few weeks ago I received an email asking for further information regarding my blog on Saint Xenia the Martyr of Kalamata. The blog is here and the question with my answer can be found in the comments section below. Following my reply this lady was kind enough to respond back giving me background information behind the purpose of her question. I thought it was interesting enough to share in a seperate blog along with my brief reply for edification purposes. - J.S.]

John

Thank you for your prompt response and the information. My family is from Kalamata and I speak the language very well, so will have no trouble in communicating with the nuns…. Yes I am referring to St Xenia Martyr of Kalamata…

I have been dealing with breast “c”(don’t like using that word)… And a chain of circumstances lead me to believe that it had something to do with healing a previous life… I consulted a friend who is a spiritual light worker who does past life work, and asked her to look at what issue from a past life related to this life… since I had also divorced my husband I was curious to know what relevance it had too… That was not a priority, but if it showed up on anything then so be it.

In short…this lady told me that in a past life my name was Xenia and my ex-husband came up and he was Domentianos. He couldn’t have me so he incarcerated and tortured me by burning my breasts etc, and eventually killing me. I was a real believer of the Lord. I died at age 27/28… It was in the 1400's and Argos came up....

Somehow my ex-husband carries Domentianos energy and I Xenia’s.

This was 6 months ago, and felt, that if I ever went to Greece I will look it up… 2 weeks ago out of the blue, in the presence of this lady I felt compelled to google the name Domentianos. A few things came up, but after googling Domentianos & Xenia, to my amazement saw the exact story documented and sent shivers up my spine…. There in writing was the exact description of the torchure she described to me. I feel a strong sense to connect with her and need to track down anything I can....

I will keep you posted, and please should any more information cross your path, please inform me. It will be greatly appreciated.

+++++++++++++++++++++++++++

Vicki:

Thanks for letting me know the circumstances relating to your inquiry and I'm sorry to hear about your illness. May the Lord grant you healing according to His will.

One thing I wanted to point out to you however concerns the information you received from your friend. I don't know what circumstances lead you to believe that your illness had something to do with a previous life, but I can assure you that such thoughts are a temptation to distract you away from the heart of the issue. I assume you are an Orthodox Christian, and if so you need to know that the Church rejects such theories that speak of a pre-existence of the soul and reincarnation. By consulting a New Age psychic or medium you are only doing yourself a disservice and inviting greater harm into your life, which I'm sure is something you don't want on top of everything you are dealing with. Obviously she told you things that seem to fit nicely into a tight package that can be confirmed through a google search, but for someone trained to spot such hoaxes like I am they are very unimpressive. I'm not necessarily saying she is purposely deceiving you, but I truly believe that there is a demonic element in her advice to you that is in essence very deceptive.

From an Orthodox Christian perspective, the New Age uses occultic elements to tap into a world of demonic illusions. By telling you that you were Saint Xenia in a previous life she is feeding you with the greatest harm possible to live a proper spiritual life in Christ. A proper spiritual life in Christ requires humility and love, not the arrogance and hate she is trying to feed you. First, there is no pre-existence of souls and no reincarnation as I said, both of which are doctrines that have been condemned not only in Scripture but in all the writings of the Saints throughout the centuries. I know for a fact that the priest to whom Saint Xenia appeared in New York, Fr. George Nassis, would have rejected this doctrine as well. Secondly, for her to tell you that you were a Saint in a previous life tempted by a ruthless tyrant that supposedly was your husband is probably the most cruel and ruthless thing I have ever heard. I don't know your husband, but do you seriously believe that in a previous life he was a ruthless murderer of thousands of Christians and that this explains your divorce and your illness? Listen, I'm a divorced man myself, but not even I would believe such things about my ex-wife to justify my divorce. The truth of the matter is that people get divorced for either justifiable or non-justifiable reasons that have everything to do with our decisions in this life. By making you a victim of a previous life, your friend is imprisoning you to a fate that you did not choose thus eliminating your free-will which is a gift of God to humanity. Obviously demons would rather you were a victim of fate than free-will, but no clear thinking christian would find this acceptable.

Furthermore, people get sick, sometimes for reasons we cannot know. If you choose to be a victim of fate, then I would suggest you do nothing about it and let fate decide what happens to you. If you choose to be liberated and implement your free-will however, then I would advise you to get a more reasonable explanation from your physician. And if you're physician can't help you, then accept it as God's will and seek healing from him through the prayers of Saint Xenia (with the understanding of course that you are not Saint Xenia).

I can go on and on about the bad advice you received from your friend that I truly believe with all my heart was inspired by demons. If you don't believe me, then evaluate the fruit of her advice. She is teaching you to believe in phony doctrines (reincarnation and fate), telling you that you were someone you never were (a Saint well known for her miracles to this day that was martyred in the 4th century for Christ), which in turn elevates your arrogance in a subtle way to the point that you were a persecuted victim and above all a Saint, and falsely justifying your divorce (whether it is justified or not) by inciting you towards greater anger and a sense of cruel victimization on the part of your husband. Let alone the fact that she got her facts wrong, since Saint Xenia lived in the 4th century not in the 15th century as you were told and she has nothing to do with Argos which is further north of Kalamata. Furthermore, its easy to advise someone who is divorced and has breast issues to compare them with a person they can google on the internet that has similar issues (though not the same by any means).

Forgive me for being so brutally honest as I know you are desperate for answers. I've dealt with many issues like yours in the past and I see the greater harm such advice brings people and I don't want you to be a victim as well. During trying times we all want and seek answers, but there are some places we don't go for answers, among which are psychics and mediums who will always give you answers that are very deceptive and thus distracting. My advice for you is to go to Kalamata and visit the monastery I wrote to you about. Tell the nuns there your story and see what they have to say about it. Don't leave out the details. And the most important thing for you to do meanwhile is, instead of believing that you carry the energy of Saint Xenia, seek her prayers for you and request God's will for your healing from her. Go to your local Orthodox Church also and seek out a priest to confess your sins to as well and seek his advice. I hope you will consider my advice, as it comes from years of experience and much love.

Be well and you are in my prayers. If you have any further questions let me know.

John

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A History of the Apostle's Fast

The Apostles Peter and Paul

"The Apostles almost always fasted."
Saint John Chrysostom (Sermon 57 on the Gospel of Matthew)

Patristic Testimony Concerning the Fast

The fast of the holy Apostles is very ancient, dating back to the first centuries of Christianity. We have the testimony of St. Athanasius the Great, St. Ambrose of Milan, St. Leo the Great and Theodoret of Cyrrhus regarding it. The oldest testimony regarding the Apostles Fast is given to us by St. Athanasius the Great (†373). In his letter to Emperor Constance, in speaking of the persecution by the Arians, he writes: "During the week following Pentecost, the people who observed the fast went out to the cemetery to pray." "The Lord so ordained it," says St. Ambrose (†397), "that as we have participated in his sufferings during the Forty Days, so we should also rejoice in his Resurrection during the season of Pentecost. We do not fast during the season of Pentecost, since our Lord Himself was present amongst us during those days … Christ’s presence was like nourishing food for the Christians. So too, during Pentecost, we feed on the Lord who is present among us. On the days following his ascension into heaven, however, we again fast" (Sermon 61). St. Ambrose basis this practice on the words of Jesus concerning his disciples in the Gospel of Matthew 9:14, 15: "Can the wedding guests mourn as long as the bridgeroom is with them? The days will come, when the bridegroom is taken away from them, and then they will fast.”

St. Leo the Great (†461) says: "After the long feast of Pentecost, fasting is especially necessary to purify our thoughts and render us worthy to receive the Gifts of the Holy Spirit ... Therefore, the salutary custom was established of fasting after the joyful days during which we celebrated the resurrection and ascension of our Lord, and the coming of the Holy Spirit.''

The pilgrim Egeria in her Diary (fourth century) records that on the day following the feast of Pentecost, a period of fasting began. The Apostolic Constitutions, a work no later than the fourth century, prescribes: "After the feast of Pentecost, celebrate one week, then observe a fast, for justice demands rejoicing after the reception of the gifts of God and lasting after the body has been refreshed."

From the testimonies of the fourth century we ascertain that in Alexandria, Jerusalem and Antioch the fast of the holy Apostles was connected with Pentecost and not with the feast of the Apostles Peter and Paul on June 29. In the first centuries, after Pentecost there was one week of rejoicing, that is Privileged Days, followed by about one week of fasting.

The canons of Nicephoros, Patriarch of Constantinople (806-816), mention the Apostle's Fast. The Typicon of St. Theodore the Studite for the Monastery of Studios in Constantinople speaks of the Forty Days Fast of the holy Apostles. St. Symeon of Thessalonica (†1429) explains the purpose of this fast in this manner: "The Fast of the Apostles is justly established in their honor, for through them we have received numerous benefits and for us they are exemplars and teachers of the fast ... For one week after the descent of the Holy Spirit, in accordance with the Apostolic Constitution composed by Clement, we celebrate, and then during the following week, we fast in honor of the Apostles."

Duration of the Fast

The Fast of the Apostles came into practice in the Church through custom rather than law. For this reason there was no uniformity for a long time, either in its observance or its duration. Some fasted twelve days, others six, still others four, and others only one day. Theodore Balsamon, Patriarch of Antioch (†1204), regarding the Apostle's Fast, said: "All the faithful, that is the laity and the monks, are obliged to fast seven days and more, and whoever refuses to do so, let him be excommunicated from the Christian community."

From the work On Three Forty Days Fasts, which is credited to a monk of the monastic community of St. Anastasios the Sinaite (6th or 7th century), we learn that the Fast of the holy Apostles lasted from the first Sunday after Pentecost to the feast of the Dormition of the Most Holy Mother of God on August 15. Later, however, the Fast of the Dormition was separated from it and the month of July was excluded from the Fast of the Apostles. St. Symeon of Thessalonica speaks of the Apostle's Fast as of one week's duration.

In the Orthodox Church the Fast of the holy Apostles lasts from the day after the Sunday of All Saints to the 29th of June, the feast of the Apostles Peter and Paul. This fast may be of longer or shorter duration depending upon which day Pascha is celebrated. According to the Old Calendar it could last from as little as 8 days to as many as 42 days depending on the date of Pascha, but this is shortened by the New Calendar which sometimes obliterates the Fast altogether. If the feast of Pascha occurs sooner, then the Apostle's Fast is longer; if Pascha comes later, then the Apostle's Fast is shorter.

Prescription For the Fast

The Fast of the Apostles is somewhat more lenient than the Great Fast before Holy Week and Pascha. The Kievan Metropolitan George (1069-1072) approved the Rule for the Kiev Caves Monastery which does not allow meat or dairy products to be eaten during the Apostle's Fast. On Wednesday and Friday, they prescribed dry food, that is, bread and water or dry fruits. On Tuesday, Thursday, Saturday and Sunday they permited fish, wine and oil. In addition to this, they directed that one hundred prostrations (profound bows to the ground) be made daily, excepting Saturdays, Sundays and holy days (the Feast of the Birth of John the Baptist falls on June 23rd and fish, oil and wine is permitted no matter the day). This rule was transferred to Russia via the Kiev Caves Monastery who based their rule on that of the Monastery of Studios in Constantinople. We can thus assume this was the rule for the Fast practiced by both the Roman Empire and the Russian Empire. This is the rule still practiced today with possible minor variations among jurisdictions.

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The Life of St. John Maximovich of Shanghai and San Francisco DVD

[I'm excited about this new DVD release about one of our own Saints here in North America that has become available on his feast day today. The trailer below looks really interesting. Unfortunately the first release was sold out in one day, but more will be available June 25th. It can be purchased here and more about Saint John can be read here.- J.S]

The Life of St. John Maximovich DVD
$30.00
This professionally made biopic chronicles the life of St. John of Shanghai and San Francisco, a modern saint on the 20th century. Includes personal accounts and archival footage. Made with the blessing of Bp. KYRILL of San Francisco and Western America. 60 min. Works in All Region DVD Players.

Watch the Trailer:

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The Ascetic of Boston

Our cities too now have beheld some images of Orthodox witness, at times concealed from the crudeness of worldliness, but strong enough to act as the Gospel leaven.

There lived in Boston in the second decade of the twentieth century a young man by the name of Nikolai Panteleimonov. He was an emigrant from Imperial Russia and possessed the treasure, as he regarded it, of all five volumes of the Philokalia, and many other spiritual books. And he occupied himself in living what these books taught, leading a life of great asceticism as directed by the Orthodox Church. But one day he fell into some grave sin, and upon hearing his confession, the priest put upon him a very severe penance of several hundred, if not thousand, prostrations a day for at least a year. Before this period was over the priest died - and the conscientious young man accepted the uncomplete penance for life.

He worked nights in a factory, and his days he spent locked in his dark attic room in extensive spiritual exercises and long fervent prayer with tears. He would go out for a breath of fresh air only after dusk, roaming the foggy streets. His whole life long he ate nothing but unpeeled boiled potatoes, and salted herring, and he drank nothing but weak tea. Even though his later years were somewhat lax, his whole life was a podvig. In his later years he was made a deacon, but for some reason, despite his absolute devotion to the Church and its every service, he was not in favor. He died a poor man in a city hospital, having himself made all the arrangement for his burial years before.

Saint Seraphim of Sarov

In his earlier years, as he later confessed, when he daily made thousands of prostrations, weeping in repentance and experiencing the power of unseen spirits, he was granted visions of St. Seraphim of Sarov. The first time he saw St. Seraphim was at Harvard Square in Cambridge, when he was coming up from the subway, not knowing which way to go find Russian people. He had taken it upon himself to help the poor monks on Mt. Athos by selling their icons to Orthodox Bostonians. In despair he hesitated, not knowing which street to take, when all of a sudden at some distance from him he saw an old man in full monastic habit, in whom he immediately recognized the dearly-beloved image of St. Seraphim. The Saint was looking at him in a friendly manner and was indicating with his hand the direction to take, even going a little way himself. He followed the Saint along Massachusetts Avenue towards Boston. But soon the figure of the Saint, who several times turned back to see if Fr. Nikolai was following, disappeared. In this miraculous way Fr. Nikolai came to very good and pious people who bought the icons he was carrying to sell. The second time the Saint appeared to him was under circumstances unknown to us. The Saint appeared in an area of crowded Tremont Street downtown, motioning for Fr. Nikolai to follow him. The Saint looked very tall and moved swiftly, walking so fast on the other side of the street that Fr. Nikolai could hardly keep up with him; finally, absolutely exhausted, he lost sight of him.

All his life Fr. Nikolai was preparing himself for a monastic life, but never actually entered a monastery, in obedience to the misleading advice of his lay-priest "staretz" who told him the monastic life was too lax.

(Excerpted from: “A Pilgrimage to the Orthodox Holy Places of America: The Fifth Pilgrimage” Orthodox Word, Apr-June, 1967, p. 31-32.)

Exit of Harvard Square subway today

Tremont Street, Boston, 1910-1920

[Any further information on Nikolai Panteleimonov would be appreciated. Unfortunately he seems to be lost to history as I contacted Saint Herman Monastery in Platina, California who publishes Orthodox Word and no one knew anything about him, including Abbot Herman. The article went on to speak of Holy Transfiguration Monastery in Brookline, Massachusetts, so I contacted them as well and they had never heard of him before either. As the article was written 42 years ago, this does not surprise me. - J.S.]

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Saint Botolph, Patron Saint of Two Boston's

Saint Botolph (Feast Day - June 17th)

Having been born and raised in Boston, there was once a time when I was about twenty years old that I lost my appreciation for this great city. In hindsight I look at that feeling as just an inner need to escape the enclosed environment I was living in and take in a new experience, both physically and intellectually. I was in college at the time and had no chance of physical escape, so I realized I had to make an intellectual transformation of how I perceived Boston. My solution in accomplishing this was to devour Boston that entire summer like a tourist and take in its amazing history through things like books, tours, and excursions. That experience and intellectual broadening has transformed my thinking and to this day I sincerely love Boston and after all my travels think it is the best city of the United States.

Among my many discoveries at that time, and one of the most interesting, happened at Holy Transfiguration Monastery in Brookline when I came across an icon of Saint Botolph for sale that was painted by the monks of the same monastery. I had never heard of Saint Botolph before so it struck my curiosity as to who this was and noticed they also distributed small icon prints with the image of Saint Botolph in front and on the back was his life story. This is what it said:

"Saint Botolph was born in England around 610. In his youth he became a monk in Gaul. By 654 he had returned to England and founded the Monastery of Ikanhoe in East Anglia. Thereafter, the place came to be called "Botolphston" (from either "Botolph's stone" or "Botolph's town"), which was later contracted to "Boston". Having led many in the way of salvation, and renowned for his sanctity and miracles, Saint Botolph reposed around the year 680. He was greatly revered by his Christian countrymen in antiquity, and is commemorated to this day in the name of two cities, both the original Boston in the Lincolnshire fens (about 100 miles north of London), and likewise its namesake in the New World, in Massachusetts. The feast of St. Botolph is celebrated June 17."

I was just about drop-jawed when I found out that the city I was born and raised in was named after an Orthodox Saint, and even more pleased the monks had written hymns for Saint Botolph as well (link below). This was information they certainly did not teach me in school. This was a discovery that literally transformed how I viewed Boston and prompted me to do further research.

One day soon after this discovery while driving through Boston along Massachusetts Avenue I noticed that the street running parallel to Huntington Avenue was named St. Botolph Street. Though there is no church dedicated to Saint Botolph on this street, I did discover later on, besides the fact there is an apartment complex named after Saint Botolph, that on Huntington Avenue itself there is a YMCA with an Anglican chapel inside dedicated to Saint Botolph. Besides this there are few other mentions of Saint Botolph in the city of Boston (there is a club named after him and the house of the president of the Jesuit Boston College is also named after the Saint). Noteworthy is the fact that pieces of the Gothic window tracery of Lincolnshire’s Church of St. Botolph are incorporated into the structure of Trinity Church in Boston’s Copley Square.

One thing I was pleased to discover however was that the Orthodox are slowly laying claim to their Saint in the hopes of sanctifying their city in the New World, as is traditionally done in the more Orthodox countries of the East. Besides the awareness Holy Transfiguration Monastery is promoting through their icon of Saint Botolph, there is also a Russian Orthodox Church Abroad parish in Roslindale named after Holy Epiphany that depicts an icon of Saint Botolph (painted by parishioner Zoya Shcheglov) on its south wall facing towards the city in full stature and giving blessing to the city that bears his name. Unfortunately there is no Orthodox church or chapel dedicated to Saint Botolph in Boston as of yet, but there is an Antiochian Orthodox Church dedicated to Saint Botolph in London.

The meeting between Winthrop and Blackstone and the naming of Boston

In my research regarding the figure of Saint Boltoph and the relationship between the two Boston's, this is what I discovered.

The Rev. William Blackstone was the first settler of the area that would come to be known as Boston. He was an Anglican priest who fled England due to his disagreements with the Church of England and joined the Gorges expedition to the New World in 1623. After most from the expedition returned home, Blackstone decided to live as a recluse in the heavily forested area of what we know today as Boston Common and Beacon Hill in 1625. He is said to have had the largest library in the colonies at that time and just wanted to live alone with his books, his cattle, and his gardens.

In 1629 Puritans arrived in Salem but then travelled to nearby Charlestown from a place in England called Boston in Lincolnshire. The area that Blackstone lived in was originally called Shawmut by the local Indians and Trimountaine by the colonists due to the fact that the area consisted of three hills (this is how Tremont Street got its name). In 1630 Blackstone invited the Puritans to make their settlement across the Charles River on the Shawmut Peninsula with him since they had problems with clean water in Charlestown. On September 17, 1630 their new settlement was renamed Boston with the proclamation of John Winthrop, "that Trimountaine shall be called Boston", after their hometown in England and was designated the capital of the Massachusetts Bay Colony.

John Winthrop

These Puritans were an intolerant group in their zeal to have a pure church in the New World. When they settled in Boston they granted Blackstone 50 acres of his own land. However they looked upon him with suspicion since he was an ordained minister of the Church of England and the Puritans feared he would try to establish the Church of England in the Massachusetts Bay Colony. The Puritan court thus ordered his house be burned. This display of intolerance forced Blackstone to move 35 miles south and settle in Cumberland, Rhode Island. They also had Anne Hutchinson exiled to Rhode Island in 1638 as well for similar intolerance.

John Winthrop was the first governor of the Massachusetts Bay Colony and he is famous for delivering his famous sermon titled "A Model of Christian Charity" in 1630 while still aboard the ship Arbella. This sermon contained the famous phrase "city upon a hill" when Winthrop warned the settlers that they were being watched by the world and needed to be an example of pure Christian conduct. It was his hope to build a model Christian community in the Massachusettss Bay Colony free from the corruption of the Church of England and thus be an example to the Protestants in Europe and reform the Church of England which had corrupted itself with Catholic practices.

Soon after the Puritan settlement in Boston, it became the largest and most influential city in the New World till the mid-18th century. America's first public school, Boston Latin, was founded in 1635 and its first college, Harvard, was established a year later. Boston Latin was modeled after Boston Grammar School in Lincolnshire.

Rev. John Cotton eventually came to Boston with his family in 1633 to serve as the "Teacher" in what is now the old First Church in Boston’s Back Bay. During the remaining 19 years of his life, Cotton was the “senior statesman” of the church as it quickly spread with the Massachusetts colony along the shores of northern New England. He served as an arbiter of theologi­cal controversy and largely defined the characteristics of what became New England Congregationalism. He was also the grandfather of Cotton Mather who would play an important role in the Salem Witch Trials. John Cotton is an under-recognized figure in history. It was he who lit the flame that motivated the colony of Massachusetts Bay, and more than any other single individual defined the society that became New England.

Rev. John Cotton

Back in England John Cotton had served in Boston as the vicar of Saint Botolph's Church from which many of the Puritan settlers had also come and knew of this charismatic minister. He had served at Saint Botolph's from 1612 and was widely regarded as the preeminent Puritan theologian in all of England. Cotton would draw large crowds to Saint Botolph's from throughout all of England to hear him deliver one of his legendary three-hour sermons. In fact, the pulpit raised in the church for John Cotton in 1612 is still in use today. When Archbishop Laud chastised Cotton for serving the sacrament to people standing instead of kneeling, Cotton replied there was no room for people to kneel. He was so popular that people from throughout England moved to Saint Botolph's town just to hear him preach. Soon the influence of the Puritans and Seperatists reached the ear of the King and an effort was made to silence them.

It was during this time that the Puritans decided to move to the Massachusetts Bay Colony to practice their faith freely. With the financial backing of the Earl of Lincoln and the wealthy families of Saint Botolph's parish, in the spring of 1630 a flotilla of seven ships was ready to take the first wave of 1,000 emi­grants to a new colony in the New World. Members of Saint Botolph’s church were prominent among those who set sail for Massachusetts Bay in April 1630, under their chosen leader John Winthrop on the Arbella, named for the daughter of the Earl of Lincoln, who was aboard with her husband. Their pastor, John Cotton, preached a farewell sermon just a few days before the small convoy sailed from Yarmouth. It is said that about 10% of the first settlers in Boston, Massachusetts came from Boston, England.

Saint Botolph's Church in Lincolnshire along with the Boston Stump

Over the years, the old and new Bostons have kept in touch. St. Botolph’s Church was restored in the mid-1800's and again between 1929-33, both times with significant help from the people of Boston, Massachusetts. As it happens, the town offers unique hospitality for Americans as a result. In 1999 the Partnership of the Historic Bostons was formed to re-establish the relationship between Boston, Massachusetts, and its mother town in England, with committees on both sides of the Atlantic working to keep the connections alive. Every year in Boston, Massachusetts, Boston Charter Day celebrates the anniversary of Boston’s naming and creation as a political entity on September 7, 1630. Events are coordinated by the Partnership (www.historicbostons.com).

Saint Botolph's Church began its construction in 1309 and completed in 1390. The church tower, famously known as Boston's Stump or The Stump, was erected in 1425 and took another 90 years to complete. It is the highest tower of any parish church in England at 272 feet built to navigate ships six miles away. It is of this tower with its beacon and its bells that we hear in Jean Ingelow's touching poem, "High Tide On the Coast of Lincoln­shire." Its construction was based on the calendar: 365 steps up the tower for days of the year, 12 stained glass windows for months of the year, 4 large main doors for the seasons, and 7 columns on the chancel roof for days of the week. Today, Boston in Lincolnshire is a bustling market town of 36,000 and throughout the year of 2009 it is celebrating the 700th anniversary of Saint Botolph's Church with many festivities throughout the year.

The people of Lincolnshire modeled many things in new Boston based on old Boston. On March 4, 1634 the Court of Assistants in new Boston, remembering the Stump of Saint Botolph's Church, passed the following resolution: "It is ordered that there shall be forth with a beacon set on the Centry hill at Boston to give notice to the Country of any danger, and that there shall be a ward of one person kept there from the first of April to the last of September; and that upon the discovery of any danger the beacon shall be fired, an alarm given, as also messengers presently sent by that town where the danger is discovered to all other towns within this jurisdiction." This helps us to understand the significance of the light at Boston's Old North Church in today's North End that sparked the Revolutionary War and signaled the famous ride of Paul Revere.

Nathaniel Hawthorne travelled to old Boston in Lincolnshire. He hints that the winding streets of new Boston can be attributed to old St. Botolph's town: "Its crooked streets and narrow lanes reminded me much of Hanover Street, Ann Street, and other portions of our American Boston. It is not unreasonable to suppose that the local habits and recollections of the first settlers may have had some influence on the physical character of the streets and houses in the New England metropolis; at any rate here is a similar intricacy of bewildering lanes and a number of old peaked and projecting storied dwellings, such as I used to see there in my boyish days. It is singular what a home feeling and sense of kindred I derived from this hereditary connection and fancied physiognomical resemblance between the old town and its well-grown daughter."

The relationship between old Boston and new Boston is beautifully expressed by New England poet Henry Wadsworth Longfellow’s poem, “Boston”:

St. Botolph’s Town! Hither across the plains
And fens of Lincolnshire, in garb austere,
There came a Saxon monk, and founded here
A Priory, pillaged by marauding Danes,
So that thereof no vestige now remains;
Only a name, that, spoken loud and clear,
And echoed in another hemisphere,
Survives the sculptured walls and painted panes.

St. Botolph’s Town! Far over leagues of land
And leagues of sea looks forth its noble tower,
And far around the chiming bells are heard;
So may that sacred name forever stand
A landmark, and a symbol of the power,
That lies concentred in a single word.

The Puritans who named their “city on a hill” Boston likely had no intention of naming the city after a canonized saint, merely naming it after where many of them came from. And while June 17th is a holiday in new Boston, it is not for Saint Botolph but for the battle fought on Bunker Hill on that day in 1775. Coincidentally, the feast day of Saint Patrick, Boston’s other patron saint due to its many Irish immigrants, is also a public holiday but that is due to Evacuation Day and not the saint's day.

Besides the information about Saint Botolph provided by Holy Transfirguration Monastery above, little is known about Saint Botolph. Here are some other facts that we do know:

- He was born into a Christian Saxon family in the early seventh century. Botolph and his brother Adolph were educated by Saint Fursey in Cnobersburg Monastery, located at Burgh Castle near Great Yarmouth.

- When Mercian forces invaded the region, Botolph and Adolph went to Europe and became Benedictine monks in Belgian Gaul. Botolph returned to England in 647 to found a monastery in East Anglia based on the Benedictine Rule. He is credited for first bringing Benedictine monasticim to England. His brother Adolph, also commemorated on June 17th, remained in Germany or Holland and became a bishop.

- On his return, Botolph approached the little known King of the southern Angles, Ethelmund, whose sisters he had known in Germany that were also monastics. The King offered Botolph part of the royal estate upon which to build a monastery. Botolph however had specifically asked for land not already in anyone’s possession so that his gain would not be another person’s loss. Instead he settled for a desolate, barren island, reported to be haunted by demons. We are told that he received threats and horrible apparitions by these marsh-demons and overcame them through prayer, fasting and erecting a large Cross. Thus, land haunted by demons became holy ground.

- With the support of Saint Syre, Saint Aubierge, and their brother, King Anna of East Anglia (who may be the same King Ethelmund), Botolph founded the Monastery of Ikanhoe (Ox-island), which according to the Saxon Chronicle, was established in 654 AD as a Benedictine abbey.

- The site was surrounded by water and endless work was needed to make this austere place viable. But Botolph attracted enough brother monks and hermits and soon, through their hard work and faith, the monastery grew. The monks built several structures, turned large areas of marsh and scrub into productive grazing and farm land, and dispelled the local people's fear of demons.

- No one knows for sure today where Ikanhoe was - the two modern contenders are Iken in Suffolk and Boston in Lincolnshire. For many years local historians believed that the developing area around the monastery came to be called Botolph's Town, then Botolphston, with the name finally contracted to Boston. However, more recent research suggests that the actual spot may be the village of Iken, near Snape in east Suffolk which, centuries ago, was almost encircled by the River Alde. The church there is also dedicated to St. Botolph.

Iken, which may be the true site of Ikenhoe

The village of Iken

- During his time at the monastary, Botolph also worked as a travelling missionary through the rough, bandit-plagued areas of East Anglia, Kent and Sussex. He was known for many wonders and healings and displayed a gift of prophecy. His biographer, the English monk and musician, Folcard, writing in the 11th century, describes him as "distinguished for his sweetness of disposition and affability." Even the prominent Anglo-Saxon monastic, St. Ceolfrid, who later brought to Rome the Codex Amiatinus, a manuscript of the oldest Vulgate text of the Bible, came to Ikenhoe to spend time with this man.

- It is believed he died after a long painful illness while being carried to chapel for a compline service on 17 June 680 – the date his feast is commemorated. He was buried there at Ikanhoe. He was known to be "a man of remarkable life and learning, full of the grace of the Holy Spirit." His relics were later found incorrupt, and giving off a sweet fragrance.

- Botolph is supposed to have been buried at his foundation of Ikanhoe. In 970 King Edgar gave permission for his relics to be transferred to Burgh, near Woodbridge where they remained for some 50 years before being transferred, on the instructions of Cnut, to their own tomb at the Abbey of Bury St Edmunds. His relics were later translated (with those of his brother Adolph) to Thorney Abbey, although his head was transferred to Ely and other portions to Westminster Abbey and other houses. December 1 is the Feast of the Translation of his relics.

- Burgh is an ancient site, a hill top iron age settlement with signs of later Roman occupation. We know that in 970 the relics of Saint Botolph were housed in a chapel here and that he had a reputation for casting out demons. Burgh was known at that time as also being haunted by marsh-demons. There seems to be evidence that the hill in Beowulf, which was written in Suffolk in the 7th century, where Grendl was supposed to have lived, was this one. Was the story based on an older folk memory? The neighboring village is called Grundisburgh, consonant with the demon Grendl.

Burgh church from the air looking northeast. The church overlooks the haunted marshes. It is thought that Saint Botolph's relics were brought here so the locals could overcome their fear of the demons inhabited in the marshes.

- Many churches between Yorkshire and Sussex are dedicated to Saint Botolph, with a heavy concentration in East Anglia. It is said there are 71 churches in total. They bear witness to his untiring missionary work which strengthened the Benedictine movement for many centuries after his lifetime.

- Because he is considered the patron saint of travellers, four City of London churches, near gates in the City walls, were dedicated to him - St Botolph Billingsgate (destroyed in the Great Fire and never rebuilt), St Botolph Aldersgate, St Botolph-without-Bishopsgate (where the poet Keats was baptized) and St Botolph's Aldgate. This is attributed to providing places for incoming travellers to give thanks to him for safe arrival and for outgoing travellers to pray to him for a safe journey, and/or to relics of him coming through these four gates when King Edgar moved them from Iken to Westminster Abbey.

- Since old Boston in Lincolnshire had originally been haunted by demons which were exorcised by Saint Botolph, this also became the model for Puritans in new Boston as well that unfortunately went too far in purifying the Massachusetts Bay Colony with their heresy and witch trials that resulted in many executions.

For hymns in English to Saint Botolph written by Holy Transfiguration Monastery, see here.

Apolytikion in the Plagal of the First Tone
Neither the desolation of the fens, nor the depth of thy humility could hide the light of thy virtues, whereby thou becamest a lamp unto the faithful, O Botolph our righteous Father. Wherefore, we entreat thee: do thou also enlighten us who venerate thy blessed memory.

Kontakion in the First Tone
The glory of the just, the protector of Boston, the man of mighty prayer, our belov'd Father Botolph, entreateth the Saviour that He show mercy to all of us. Let us honour him with thankful praise, O ye faithful; let us imitate his conversation and virtues, that God hear his prayers for us.

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More Proof Against the Myth That Hitler Was A Devout Catholic

[Atheists often try to deflect arguments against the fact that atheistic ideologies made it possible for the 20th century to be the bloodiest century in history by citing the myth that Hitler committed all his atrocities as a devout Catholic. Though before 1933 we do hear of Hitler making affirmative Catholic statements hoping to win over the support of German Catholics and their conservative values, after 1933 he seems to grow silent on the subject. In 1999 this became the subject of a popular yet controversial book, Hitler's Pope, in which it was claimed that Pope Pius XII was an anti-Semite and helped to legitimize Hitler's Nazi regime. In 2005 this thesis was refuted by Rabbi David Dalin in his book The Myth of Hitler's Pope. Below is presented another study released today which shows that Hitler was far from a devout Catholic, proved by the fact that he planned an assasination attack against Pope Pius. - J.S.]

More Proof of Hitler's Plan to Kill Pius XII

Son of German Intelligence Officer Comes Forward

ROME, JUNE 16, 2009 (Zenit.org)- New evidence published today by the newspaper of the Italian bishops gives more credence to the belief that Adolf Hitler had planned to either kidnap or kill Pope Pius XII.

It has long been conjectured that Hitler had ordered the SS commander in Italy, General Karl Wolf, to seize the Vatican and take the Pope.

Dan Kurzman wrote about it in his 1997 book A Special Mission: Hitler's Secret Plot to Seize the Vatican and Kidnap Pope Pius the XII, which is based on interviews with Wolf himself. Wolf's accounts, however, could never be verified.

New evidence published today by Avvenire now points to the role of the Reichssicherheitshauptamt (the Third Reich's main security office) in devising a plot to take out the Pope.

The newspaper cited the testimony of Niki Freytag Loringhoven, 72, the son of Wessel Freytag von Loringhoven, who during World War II was a colonel in the High Command of the German Armed Forces.

According to the son, days after Hitler's Italian ally, Benito Mussolini, had been arrested at the orders of King Victor Emmanuel III, Hitler ordered the Reichssicherheitshauptamt to devise a plot to punish the Italian people by kidnapping or murdering Pius XII and the king of Italy.

Hearing of the project, Admiral Wilhelm Canaris, head of the German counterintelligence service, informed his Italian counterpart, General Cesare Amè, during a secret meeting in Venice from July 29-30, 1943.

Also present at the meeting were colonels Erwin von Lahousen and Wessel Freytag von Loringhoven, who both worked in Section II of German counterintelligence, which dealt primarily with sabotage.

Canaris, Von Lahousen and Freytag von Loringhoven had all been part of the German resistance against the Nazis.

Amè, upon returning to Rome, spread news of the plans against Hitler in order to block them, which proved successful. The plan was quickly dropped.

According to Avvenire, this testimony coincides with the deposition given by Von Lahousen during the Nuremberg war crimes trials on Feb. 1,1946 (Warnreise Testimony 1330-1430).

Canaris was later dismissed as the head of German intelligence in February 1944, put under house arrest, and then executed in 1945.

The two colonels participated with Claus Graf Schenk von Stauffenberg in the failed July 20 Plot to assassinate Hitler in 1944.

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A Guide to Russian Sects and Fringe Beliefs - Part 3 of 6

Russian Sects Part Three: Vissarion, the Siberian Messiah

(RIA Novosti continues its six-part series on Russian sects and fringe beliefs with an account of Scottish author Daniel Kalder's visit to the Siberian hideaway of an ex-traffic cop and self-proclaimed messiah.)

Austin, Texas
June 16, 2009
Daniel Kalder
RIA Novosti

In the early 1990s Russia was awash with mystics, fortune tellers and messiahs as the collapse of the Soviet Union had opened up a Pandora's Box of hitherto forbidden beliefs.

After seven decades of state-supported atheism, all the world's religious possibilities flooded the country at once, and in the ensuing chaos thousands of men and women claimed to hear messages from spiritual realms. Many of these seers simply faded away, while a few such as the Ukrainian prophetess Maria Devi Christos ended up engulfed in scandal, and then locked up in jail.

One Messiah however has shown real staying power, and is surely the most successful of the many Christs that were wandering around Russia 18 years ago. He is the ex-traffic policeman Sergei Torop, better known to his followers as Vissarion Christ, who lives on top of a mountain in the southern Krasnoyarsk region of Siberia. It is reported that between 4000 and 5000 followers live in villages scattered around the mountain, while a further 50,000 follow his teachings in the world beyond.

Born on January 14th 1961 in Krasnodar in Russia's south, Torop's parents divorced when he was young. His mother took him to the industrial town of Minussinsk in Siberia where he grew up, and after completing his military service he became a traffic policeman. However Torop was also a talented artist and while painting an icon for a local church he experienced a mystical vision which lasted for several months, after which he realised that he was the Son of God. Donning red robes and assuming the name Vissarion, he preached his first sermon on the 18th August 1991. The charismatic Vissarion soon attracted followers and led them to the mountain he now calls home. There, equipped only with handheld saws and axes, they cut a path to the top and erected a home for 'the Teacher'. A community began to grow in the villages around the mountain. Soon afterwards Vissarion spoke at a press conference revealing to the world that he was the Messiah, come to reveal the Last Testament to mankind.


About three years ago I travelled to Siberia to meet Vissarion for a book I was writing. I was driven mainly by curiosity: I had never met a Messiah before, and I also wanted to talk to the people who had given up everything to follow him, to try and understand their motivations. After a 2000 mile flight from Moscow that passed through 4 time zones I arrived in Abakan, a bleak industrial town close to Mongolia, and from there travelled for hours through the flat, snow-covered Siberian landscape to Petropavlovka, the 'capital village' of the Vissarionites. Immediately I was in a different world, as Petropavlovka was clean, orderly and contained lots of new buildings - unlike most of the depressed and run down settlements I had passed through en route. After some initial confusion (my contact had left the village and so nobody knew I was coming) I was ushered into the home of Tatiana Denisova, formerly the editor of a soviet newspaper, now one of Vissarion's most devoted followers.

Tatiana explained to me that she had built her house, a dance hall, and a girl's school with the proceeds from the sale of her apartment in Moscow. Everybody who came to live in Petropavlovka had to sell his house in order to pay for a home in the new world: thus although money was banned in the community, those who had been richest in their old life managed to maintain some of their prosperity in their new life - and it also makes it harder to leave, of course. The atmosphere was friendly and open, though the portrait of a smiling Vissarion hanging on the wall was a little unnerving.

Tatiana and her friend Rashid, an ex-Muslim from Tatarstan stressed Vissarion's environmentalism. His teachings were about living in harmony with nature, they said, and anyone was free to live in the community so long as he agreed to respect the community's rules, which included adherence to a strict vegan diet, and a prohibition on alcohol and drugs. Most of the people in the community came from the former Soviet Union, but there were also some Bulgarians, Germans and a lone Belgian among them. Contrary to the popular belief that sects appeal mainly to the weak-willed and stupid, many of the people I met were highly educated members of the professional classes: teachers, scientists and artists, an astrophysicist from Cuba and there was even a former deputy minister in the Belarussian government living in the village. Tatiana's next door neighbour was Svetlana Vladimirskaya, an extremely famous pop star from the mid-1990s who had abandoned the world of fame and glamour to follow Vissarion. All of them spoke in glowing terms about 'the Teacher'. Once you heard the wisdom of his teachings, once you met him, you just knew that he was the Son of God.

I spent a few days in Petropavlovka, speaking to people, and marvelling at the smoothness of the operation - it was especially surprising to find a state of the art media studio located inside a traditional wooden Russian house. This was where the group produced videos and DVD's that they used to proselytise throughout Russia. These frequently depicted images of beautiful Siberian meadows that looked like something out of a Tolkien fantasy. They didn't show much of the snow and the backbreaking toil required to live in isolation in Siberia however.

The most interesting person I met was 'Sergei' the village priest, who in an earlier life had been a rocket scientist, officer in the Red Army, and also one of the men who sat in a remote station in the Far East waiting for the phone call from the Kremlin instructing him to press the button that would start a nuclear holocaust. Sergei saw the Vissarionites as continuing the Russian tradition of religious non-conformism which had begun with the schism of 1666. Since then the remote regions of the country have always been home to a bewildering mix of apocalyptic Old Believers, self- castrating Skopts, self-flagellating Khlysts and many other movements which rejected the state and the official church.

Sergei explained Vissarion's theology, assuring me that it contained no contradictions and was completely reconciled with science. It seemed to include a bit of everything - which is appropriate as Vissarion claims to have come to unite all religions. Here are just a few of the Teacher's ideas, which are accepted as truth by his thousands of followers:

1) There are two Gods. The first created the universe and then withdrew, leaving us to cause chaos. The second came into being later and wants to help us.

2) Satan is created by our own negative energy. He and his demons manipulate us into committing sinful deeds.

3) The earth is in the process of eradicating us for our wickedness.

4) Moral perfection is possible and necessary. This can be attained by studying and internalising Vissarion's Last Testament, now incorporating ten fat volumes of moral and metaphysical instruction.

5) If we do not perfect ourselves, then after the earth annihilates us there will be no bodies left for us to reincarnate into; thus our souls will whirl around the cosmos in torment forever. Vissarion's community is ensuring that a small quantity of 'good flesh' will survive the apocalypse so that the souls will have somewhere to go.

Want to know more? Well, the sect's site has information in English, and Sergei also recommended The Matrix as a good illustration of their world view.

Nightline report on Vissarion of Siberia

Finally I received clearance to visit the Messiah. And so early one morning I left Petropavlovka and travelled 40km offroad, before trekking a further four kilometres on foot through the taiga to the entrance of the 'Abode of Dawn'. This was the village where 250 of Vissarion's most devoted followers lived, working to build a perfect 'city' of fourteen streets, radiating outwards from a central point like a star. The Messiah lived above it all in a wooden house at the highest stage of the mountain, with only his family, secretary and a few servants to attend to his needs. A guide met me at the entrance to the village and very soon I was ascending the path for my audience with the Son of God.

Vissarion was standing when I entered the room, dressed in white, nodding and smiling beatifically. He was tall and imposing and looked a lot like pictures of Jesus Christ. His personal secretary Vadim was at his side: in an earlier life, he had been a member of the Russian rock band Integral, which had performed at the groundbreaking Tbilisi Rock Festival 1980, regarded as the 'Soviet Woodstock'. Now he attended to the Messiah's every needs, and recorded his every public utterance for possible inclusion in the Last Testament - which is why it's ten volumes long and still growing.

I had read other interviews and knew that Vissarion got bored easily. So I decided to speak to him as if he was who he claimed to be: the Son of God. My first question was very open: 'What is the most important thing for people who don't know what you are doing here to understand?'

Vissarion paused, formulating his answer precisely. Then, eyelids half-closed as if hypnotized, he replied in a soft, sing - song voice that they should come and follow him if they hoped to survive the coming global catastrophe.

'But it's difficult,' I said. 'You live so far away and hardly anyone knows about your revelation. Why don't you come to the people as Jesus did, and preach?'

'I have visited many places,' he said wearily. 'I have seen enough. They will find me, if their souls are ready.'

'And the others?'

He shrugged, apparently unconcerned. Then he started explaining parts of his theology but I already knew it all from the priest. I then tried to find out if there was there any trace of Sergei Torop, the ex- traffic policeman left in him, but those questions led to a dead end. It was as if Torop was somebody else he had known a long time ago. The only continuity was the easel by the window: the Messiah was still an enthusiastic artist. The question that really set him on fire was this: 'Is it a joy or a burden to be the Christ?' I asked.

Vissarion paused, and then laughed. Instantly, the atmosphere changed and he began to elaborate upon how difficult it was to be the Messiah, but at the same time, he had no choice. It was necessary to suffer so that he could understand the pain in the hearts of men. And now, the Son of God could not be stopped: thirty minutes later he was still talking, totally energized, speaking of the events that would follow the Apocalypse when the survivors would cast off their bodies and colonize new planets as spirit beings. Finally I called a halt to the interview: listening to all that talk about cosmic energy and reincarnation had left me exhausted.

Dreamland - the Community of Vissarion (1)

Vissarion was unlike anybody I had ever met. He was very charismatic, and I didn't doubt that he was sincere. It was also impossible to deny that he and his devotees had achieved impressive things, whether it be building a town on top of a mountain or growing bananas in Siberia.

The next day however I attended an open air meeting between Vissarion and the villagers and was shocked by what I heard. They wanted to know what brands of washing powder were acceptable to God, and whether it was okay to laugh at dirty jokes. There was nothing dangerous or surprising in his answers, but that was the problem. His followers were highly intelligent people, indeed probably more intelligent than their Saviour. They should have known the answers already. His divine plan to make his followers morally perfect was failing: the vast list of rules in the Last Testament was actually making them infantile, terrified they weren't fulfilling God's commands accurately. It was as if having escaped one totalitarian system, they had decided to embrace another, different one, under the Teacher's watchful eye.

I left shortly afterwards. And while I never came close to believing, and it remained a mystery to me why so many intelligent and capable people accepted Sergei Torop as their Saviour, I must admit that I am haunted by memories of the time I spent among the Vissarionites. I often think about the people I met out there, and wonder how they're doing. I would like to go back - not to live, just to spend a little more time on the edge of the End of the World. I hear the mountain calling. Thus far I have been able to resist.

Daniel Kalder is the author of Strange Telescopes and Lost Cosmonaut. Visit his website at http://www.danielkalder.com/

Dreamland - the Community of Vissarion (2)

Here also is another good article.

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Concerning the Book "Beloved Sufferer - The Life and Mystical Revelations of a Russian Eldress: Schemanun Macaria" Published By St. Xenia Skete

Blessed Schemanun Macaria (May 29, 1926 - June 6, 1993)

On June 6th I noticed in my calendar of Saints and Feast Days published by Saint Herman Monastery that we celebrate the memory of a crippled woman who lived in extreme suffering yet endured her suffering with great patience and humility and in return bore great spiritual powers in our days - Blessed Schemanun Macaria of Russia (+1993). I first came across her life story through the book published by St. Xenia Skete titled Beloved Sufferer - The Life and Mystical Revelations of a Russian Eldress: Schemanun Macaria. This biography was first written in Russian by one of her spiritual children, Gennady Durasov. Soon after her death in 1993, in the Christmas issue of the Russian magazine Russky Palomnik (Russian Pilgrim), her story was first made public to the world. It was this original manuscript that was sent to Saint Herman Brotherhood in California and distributed by them in Russian until an expanded copy was sent by Durasov to be translated into English. It is this expanded copy that was published by St. Xenia Skete which is affiliated with Saint Herman Monastery.

It is significant to note the introductory remarks to the Russian edition published in 1993 by Abbot Herman of St. Herman Monastery:

In the vicinity of Novodevichy Monastery, while in Moscow this early spring, literally on the threshold of the bookstore 'Radonezh', I happened to meet the author of these notes - Gennady Durasov. Almost the first words of his were about Eldress Macaria whom he highly revered. At that time she was alive and he had already completed her biography, her Life. Hearing this, I hesitated for a minute; but, being convinced of the sincerity of this good man, I began to implore the Lord to grant me the possibility of getting acquainted with the life of this living saint.

Soon after Pentecost she died, and he at once sent me this Life, wonderful in its content, which we here are offering to our good reader.

So far, from what we read in the introductory notes of Beloved Sufferer, we find a few disturbing things. First, we read that two manuscripts are given to Saint Herman Monastery for publishing - a short version for a Russian magazine and a longer version for an English book. Second, we read in the Russian edition that the author of these notes, Gennady Durasov, had already written the life of this holy woman while she was alive yet only passed it on for publication after the death of Mother Macaria. Essentially there is nothing wrong with this, but it plays a significant role as to why this book is no longer distributed.

I first acquired this book in 1995, being struck with great curiosity over the shocking cover photo of the book and the intriguing title. I didn't read it at this time. I acquired a second copy of this book in 1998 from my wife who had received this book as a gift a few years earlier from her godmother upon her conversion to Orthodoxy from Catholicism. It would be ten years later however, in 2008, that I would finally pick up this book to read it. I found it to be an amazing and emotional read filled with wonderful spiritual instruction.

Upon completing the book I searched the internet for any further information on Mother Macaria, but it was in vain. In fact, I was surprised that there was absolutely no further information on her life, at least in English. What further surprised me was that St. Xenia Skete no longer distributed this book and it was completely off the catalogue of Saint Herman's Bookstore. Because the book was no longer being sold, it suddenly became a rare item to own and booksellers on the internet were selling it as high as nearly $200 a copy and as low as $65 on Amazon.com for a used copy. This disturbed me because such an inspiring tale was almost impossible to be acquired for less than a hefty price, so I figured since I possessed two copies I would offer to copy one of my books for anyone that was interested.

It was while I made this offer over the internet that someone contacted me to tell me that the book Beloved Sufferer was no longer distributed by the fathers of Saint Herman's because it was discovered that Schemanun Macaria had fallen into prelest (Russian for "spiritual deception"). This news blew me away and I could hardly believe that such an inspiring tale of a suffering bed-ridden woman who displayed such amazing spiritual gifts could be the victim of demonic forces. I was so disturbed that I sent an email to the fathers at Saint Herman Monastery asking if this accusation is true and if this was the reason why the book was no longer distributed.

On December 26, 2008 I received the following reply to my email:

Dear John,

To answer your question, no, she did not fall into prelest. What happened was this. When the text was first submitted to us, it was fairly short. Fr. Herman asked the auther if he could find more about her. He later sent what we published as the book. We later learned that he made up a lot of what he sent the second time, just to make us happy. We can no longer separate fact from fiction.

In Christ,
St. Herman Monastery

In one sense, I was relieved to find out that Schemanun Macaria had not become a victim of prelest. At the same time, I was extremely saddened over the fact that sections of this book I had read and been inspired by were fiction. I'm not a big fan of Oprah, but I honestly kind of felt like she did when she discovered James Frey's memoir was fiction. I requested further details of the kind father who responded to me, but I received no reply. Therefore, it is hard to confirm how true this information I received is. I can only take them at their word.

All this does not take away the fact that Schemanun Macaria was a grace-filled woman of our times. What it does take away however is an accurate account of her life. Therefore I appeal to my Russian brethren to separate fact from fiction regarding the life of Mother Macaria and make this available to the English speaking world. Let us pray that the Most Holy Theotokos reveal the truth about this saintly woman who was so dearly beloved by her.

Blessed Mother Macaria, pray to God for us.

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Orthodox Bishops Gather to Discuss the Diaspora

Orthodox bishops gathered in Chambesy, Switzerland to discuss the Orthodox diaspora

[The Fourth Pre-Conciliar Pan-Orthodox Conference met June 6-12 in Chambesy, Switzerland to discuss the problem of the Orthodox diaspora. This is the first of two meetings to be held in 2009. The official language of the communiqué is in French and the English translation is below. It should be noted these are preparatory meetings for a future Pan-Orthodox Synod. However there has been a significant change reported that could reflect the future resolution for the unity of the jurisdictions of the Orthodox diaspora.

As we know, currently the bishops of certain areas of the diaspora (America and France) meet to discuss issues within their jurisdiction which are lead by a representative of the Ecumenical Patriarchate of that region (ex. SCOBA). At this first preparatory meeting it has been decided to extend this practice to all regions of the diaspora. This decision is logical since it would be difficult to resolve the issues of the diaspora if the regions of the diaspora are unaware of their issues. Of course, this means little to America and France who have this practice established already. It does, however, mean much to the Ecumenical Patriarchate to which the power to convene these meetings has been unanimously confirmed, even by the Russian Patriarchate. Could this delegation of a representative of the Ecumenical Patriarchate as the president of episcopal meetings in the diaspora foreshadow things to come in the diaspora? Only time will tell. - J.S.]

Full text of the Chambesy communiqué follows:

Fourth Pre-Conciliar Pan-Orthodox Conference
Orthodox Centre of the Ecumenical Patriarchate
Chambésy, 6th – 12th June 2009

At the invitation of His Holiness the Ecumenical Patriarch Bartholomew, following the consensus of their Beatitudes the Primates of the most holy local Orthodox Churches, as expressed during their meeting held in the Phanar from 10th to 12th October 2008, the Fourth Pre-conciliar Pan-orthodox Conference met at the Orthodox Centre of the Ecumenical Patriarchate in Chambésy, Geneva, from 6th to 12th June 2009.

The work of the Conference began with the pan-orthodox con-celebration of the Divine Liturgy, on the day of Pentecost. They were held under the chairmanship of His Eminence Metropolitan John of Pergamon, delegate of the Ecumenical Patriarchate, with the contribution of the secretary for preparation of the Holy and Great Council of the Orthodox Church, His Eminence Metropolitan Jeremias of Switzerland. The Conference was attended by delegates of the autocephalous Orthodox Churches, at the invitation of His All Holiness Ecumenical Patriarch Bartholomew.

The Primates of Local Orthodox Churches greeted the participants at the Conference by messages sent or forwarded by their delegates. The members of the Conference have sent letters to all the Primates of the local Churches, asking their prayers and their blessings for the accomplishment of their task.

In accordance with the wishes of the Primates and representatives of the local Orthodox Churches expressed in the message published at the end of their meeting at the Phanar (October 2008), the Fourth Pre-conciliar Pan-Orthodox Conference was charged to examine the question of the canonical organization of the Diaspora Orthodox. The Conference decided its agenda at the opening meeting of its work.

The Conference reviewed the documents prepared by the preparatory inter-orthodox commission at its two meetings in Chambésy, i.e. that of 10th to 17th November 1990 and 7th to 13th November 1993 and the document prepared by the Canonists’ Congress meeting at Chambésy from 9th to 14th April 1995. These documents, specified, corrected and supplemented, have been approved unanimously.

The Conference expressed the willingness of Orthodox Churches to solve the problem of the canonical organisation of the Orthodox Diaspora, conforming to ecclesiology, tradition and canonical practice of the Orthodox Church. The Conference decided to create new episcopal assemblies in some regions of the world to order the question of the Diaspora, i.e. the Orthodox faithful installed in areas beyond the traditional boundaries of the local Orthodox Churches. The presidents of the Assemblies are bishops of the Ecumenical Patriarchate in the given region, and in their absence, the bishops in accordance with the order of the Diptichs of the Churches. All the bishops of the Orthodox Churches who exercise their pastoral ministry in the communities existing in each of these regions are members of these Assemblies. The Episcopal Assemblies are for the mission to manifest and promote the unity of the Orthodox Church, to exercise pastoral diakonia to the faithful of the region and to render to the world their common witness. The decisions of the Episcopal Assemblies are taken in accordance with the principle of unanimity of the Churches represented within these Assemblies by bishops.

After amended and supplemented, the Conference also approved the Proposed Regulations of Episcopal Assemblies by defining the fundamental principles of organization and operation thereof.

The remaining topics of the holy and great Council, i.e. the method of proclaiming of autocephaly and autonomy, and the order of Diptichs, will be discussed in future meetings of the preparatory inter-orthodox commission and will be submitted for approval to the following Pre-conciliar Pan-Orthodox Conferences.

Chambésy on 12th June 2009.

The President of the Conference
†John of Pergamon

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A Response To Errors About Fr. John Romanides in the Book "Orthodox Readings of Augustine"

In the book Orthodox Readings of Augustine there is an essay titled "Augustine and the Orthodox: 'The West' in the East" by George E. Demacopoulos and Aristotle Papanikolaou of Fordham University. It is a helpful essay that traces the place of Blessed Augustine in the Orthodox Church from the patristic period into contemporary times. Though it is an overview of this history, they do go into some detail in areas such as the section they title 'Theology in Greece: The 1960s Generation'. In this section the authors critique the views of Fr. John Romanides regarding Augustine, though they provide what seems to be a biased misrepresentation of his thesis regarding the person and work of Augustine.

I will reference the following points from page 32 of Orthodox Readings of Augustine. On this page the authors critique Romanides' doctoral thesis The Ancestral Sin saying that by todays academic standards it "is somewhat superficial and anachronistic". To support their claim they accuse Romanides of "very little" engagement with the "actual writings" of Augustine, and in the few references provided "there are frequent mistakes and/or false attributions". Furthermore, they accuse Romanides of unfairly reading Augustine's teachings of grace and free will through the lens of the "Palamite" distinction between essence and energy almost a thousand years later.

It is disappointing that Romanides' influential and misunderstood views of Augustine are critiqued here merely on the basis of his doctoral thesis. This is especially disappointing when one considers the fact that his doctoral thesis was not meant to be a critique of Augustine either as a person or as a theologian, which may account for the fact that Romanides does not engage the writings of Augustine with much depth. Just because the thesis is titled The Ancestral Sin does not mean Romanides intended to solely take on Augustine on this issue. If the authors had understood the purpose of Romanides' thesis they would have offered a less "superficial and anachronistic" critique.

Regarding the purpose of The Ancestral Sin, Romanides makes it clear in his Epilogue:

"This study has undertaken to demonstrate as erroneous the idea that prior to Tertullian and Augustine no one had seriously dealt with the problem of the ancestral sin and that prior to Augustine no one had understood St. Paul in depth. Students of this subject make the fundamental error of assuming that the only possible solutions to the problems of the ancestral sin are those offered by Augustine and Pelagius." (The Ancestral Sin, p. 171)

The reader with presuppositions reads the name of Augustine three times here and immediately assumes the thesis is about Augustine. Romanides however makes it clear that the purpose of his thesis isn't to critique Augustine, but those who falsely assume that Augustine was the first person to deal with the doctrine of original sin as understood by the Apostle Paul. Who are these people? In the same paragraph he mentions one by the name of F.R. Tennant, "who is regarded as the leading authority in the study of original sin, [and] examines the concepts of the fall according to various denominations and passes over the Orthodox teaching on the ancestral sin without offering any information about it". An examination of the Bibliography of Romanides' thesis reveals that it was the theologians of the past two hundred years or so that he was critiquing and referencing. It was the hope of Romanides to demonstrate that Augustine was not the first to deal with the issue of the ancestral sin, but that there was a clear patristic synthesis on this issue from post-apostolic times among all the Greek-speaking Fathers and this was opposed to the Augustinian interpretation of Saint Paul. Though Romanides traces scholastic thought as the source of modern errors regarding the interpretation of the doctrine of original sin in the West, he makes no effort to hide the fact that Augustine is indeed the source from which scholastic thought was born. However, as Romanides points out in the Introduction to his thesis, the vastness of the subject made it impossible to enter into certain details due to his limited space.

It would be in Fr. Romanides' later writings that he would actually take on Augustine and when needed he gave the appropriate citations. One place he does this is in his paper titled, "Augustine Unknowingly Rejects the Doctrine of the Ecumenical Councils Concerning the Old Testament Lord of Glory Incarnate and His Vatican and Protestant Followers Do the Same". Further critiques of Augustine are found throughout many other of his writings as well. Which leaves one wondering, if you are going to examine an authors views on someone, would you skip over the writings of that author that specifically address the subject? Why don't the authors examine what Romanides says about the "silent" condemnations of Augustinian teachings by the Fathers of the Second Synod of Orange or the Eighth and Ninth Ecumenical Synods for example? And what about the positive words Romanides had to say about Augustine? Surely a treatment of Romanides' views on Augustine would include some of these positive elements as well.

Having accused Romanides of not properly citing his sources, the authors make a point to apparently discredit Romanides as a scholar by pointing out that he provided false or mistaken attributions. The error they make however is by not referencing even one of these false or mistaken attributions. Instead they merely acknowledge a doctoral student at Fordham for pointing this out to them. One is only left to wonder what these false and mistaken attributions are. Were they just told these existed or did they substantiate this research themselves with their own research? With their lack of evidence, I am amazed that they have fallen into the same trap which they are criticizing.

Lastly, both Demacopoulos and Papanikolaou make a grave error in their understanding of Orthodox theology regarding the doctrine of the supposed "Palamite" distinction of the essence and energies of God and hesychastic theology. They should know better as Orthodox theologians that this distinction of essence and energies and the spirituality of hesychasm was not created by Gregory Palamas in the fourteenth century, but is a distinction and practice that Orthodox theology and also Gregory Palamas trace to the Prophets and Apostles as well as all the Greek-speaking Fathers of the Church. Romanides cites proof of this in the second chapter of his thesis "God's Relations With the World" and elsewhere throughout his writings. In fact, Romanides criticizes Fr. Theodore Stylianopoulos for "casting aspersion on this tradition" by calling it "Palamism" when in fact "it is generally accepted that this was the practice of such earlier Fathers as St. Symeon the New Theologian, St. Macarius of Egypt, St. John Cassian, St. Patrick of Ireland and all writers whose works on the subject are to found in the Philokalia" (From the lecture "The Theologian In the Service of the Church"). By calling the traditional teachings of the Orthodox Church "Palamite", it seems they presuppose a bias against the experience of the Saints through which their theology originated as opposed to the philosophical speculations of Augustine. Ambrose of Milan knew to distinguish the essence and energy of God, so why didn't his pupil Augustine?

It should be emphasized that Romanides acknowledged the sincerity of Augustine. He acknowledged Augustine's humility in admitting that his theology on the Trinity was indeed speculation and possibly contained errors. And nowhere does he speak against the positive remarks in reference to Augustine by such Fathers as Photios the Great, Mark of Ephesus and Nikodemos the Hagiorite who based their positive remarks on the supposition that the works of Augustine were tampered by the Franks. Romanides, as opposed to these Fathers, actually studied Augustine and formulated that this tampering probably never took place (though no one can really tell since, for example, the minutes of the Fourth Ecumenical Synod show proof of tampering when they list Augustine among "the holy fathers of the Third Ecumenical Synod" even though he died ten months before this synod). It was not Romanides' intention to condemn Augustine, because he understood Augustine was a victim of circumstance by being the father of zealous scholastics and this merely shined a light on his many errors. In light of this Romanides would probably agree that had Augustine been brought before a synod for his errors, he would surely have repented as he did later in life of other speculations in his Retractions.

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