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Re: [orthodox-synod] Simply not true.

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  • michael nikitin
    (matushka) Ann Lardas wrote: The rest is history; your account of it is not. Matushka Ann Lardas, you are in disagreement with
    Message 1 of 23 , Oct 13, 2004
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      "(matushka) Ann Lardas" <matanna@...> wrote:
      "The rest is history; your account of it is not."


      Matushka Ann Lardas, you are in disagreement with St.Metr.Philaret and Archbishop Gregory Grabbe. Your issue is with them.

      B.Gregory Grabbe wrote:
      For you see, they condemned Fr. Panteleimon
      without an investigation. Not a single investigator came to the monastery,
      just as the Metropolitan never visited even once. None of the exonerating
      evidence, which I submitted while still an active member, was taken into
      consideration; the accusation was founded upon the testimonies of people
      who, according to the canons, cannot be witnesses against a priest. It is
      significant that the entire brotherhood remained with Fr. Panteleimon."

      also:

      "In that regard it must be kept in mind that all the parishes of that
      region - except for Holy Epiphany, whose pastor has been at enmity with Holy
      Transfiguration Monastery - are quite attached to it and respect Fr.
      Panteleimon."

      Guess who I believe.

      Michael N

      P.S. Please read below:

      A LETTER FROM METROPOLITAN PHILARET (VOZNESENSKY) TO A PRIEST OF
      THE CHURCH ABROAD CONCERNING FATHER DIMITRY DUDKO AND THE
      MOSCOW PATRIARCHATE

      Exerpts from St.Metr.Philaret's letter:

      Now a few words on the tragedy of poor Father Dimitry Dudko.
      From the very beginning of his activities, when his name was being mentioned more and more often as a pillar of Orthodoxy, and moreover, the members of the Synod, the hierarchs, were joining their voices to this; I, however, the author of these lines, immediately kept out of it and forewarned my fellow hierarchs that a disaster might happen here. How so? Because in the USSR, according to the premise of Archimandrite Constantine, there is now a satan-ocracy. There rules he whom the Saviour called a liar and the father of lies. This lie reigns there. Therefore one cannot trust anything that occurs there. Any seemingly spiritually encouraging fact may turn out to be a falsification, a forgery, a deception, or a provocation...
      Why did this calamity befall Father Dimitry Dudko? Let's assume the best, not suspecting him of conscious collaboration with the KGB and betrayal of his convictions, but simply noting the sad fact that he did not endure, but was broken; he capitulated before the enemies of the Church. Why? It would seem that he did display courage and daring; and then suddenly, such an inglorious end. Why?! Because his activity took place outside of the true Church...
      What then is the Soviet church? Archimandrite Constantine has often and
      insistently stated that the most horrible thing that the God-hating regime has done in Russia is the creation of the Soviet Church, which the Bolsheviks presented to the people as the true Church, having driven the genuine Orthodox Church into the catacombs or into the concentration camps.
      This pseudo-church has been twice anathematized. His Holiness Patriarch
      Tikhon and the All-Russian Church Sobor anathematized the Communists and all their collaborators. This dread anathema has not been lifted till this day and remains in force, since it can be lifted only by a similar All-Russian Church Sobor, as the canonical supreme ecclesiastical authority. And a terrifying thing happened in 1927, when the head of the Church, Metropolitan Sergius, by his infamous and
      apostate Declaration, subjected the Russian Church to the Bolsheviks and proclaimed collaboration with them. And thus in a most exact sense was fulfilled the _expression in the prayer at the beginning of Confession: having fallen under their own anathema! For in
      1918 the Church anathematized all the confederates of Communism, while in 1927 she herself joined the camp of these collaborators and began to laud the red, God-having regime to laud the red beast spoken of in the Apocalypse.
      As if that is not enough. When Metropolitan Sergius promulgated his criminal Declaration, then the faithful children of the Church immediately separated themselves from the Soviet church, and thus
      the Catacomb Church was formed. And she, in her turn, has anathematized the official church for its betrayal of Christ. And it was within this very church of evil-doers that the activities of Father Dimitry Dudko occurred, who has frankly declared in the press that he is not going to break with the Soviet church but will remain in her. Has his spiritual eyes been open, and had he seen the true nature of the official church, he might have found within himself the courage to say: I have hated the congregation of evil-doers, and with the ungodly will I not sit I am breaking off with the company
      of the enemies of God, and I am withdrawing from the Soviet church. Why, then for us he would have become one of our own his courage would have destroyed the barrier which irrevocably stands between us by virtue of the fact that the Sobor adopted as its guiding principle the Testament of Metropolitan Anastasy. For in this Testament it is ordered that we must not have any communion whatsoever with the Soviets, not only no communion in prayer, but not even ordinary contact in daily life. But as long as Father Dimitry would have refused to remain in the Soviet pseudo-church, and would have withdrawn from membership in her the barrier would no longer have applied to him..........
      The hierarch Theophan the Recluse in his own day warned that a terrible time was approaching when people would behold before their eyes all the appearance of church grandeur solemn services, church order, and such while on the inside there would be total betrayal of the Spirit of Christ. Is this not what we see in the Soviet church? Patriarchs, Metropolitans, all the priestly and monastic orders and at the very same time, an alliance with the God-haters, that is, a manifest betrayal of Christ.
      To this company belongs also Father Dimitry Dudko. Of course, his sincere religious feelings compelled him to preach concerning God and not to condone many of the disgraceful happenings in the lives of Russian people. But for him, Pimen was, and likely still is, his spiritual head, the head of the Soviet hierarchy; while for us, it is not at all so. For our Sobor in 1971 passed a resolution: on the basis of such and such canons to consider the election of Pimen as unlawful and invalid, and to consider all his acts and decrees as having no force or significance.
      How difficult is Father Dimitry Dudko's position now! What is he to do?
      Continue his pastoral work? And what can he say to the faithful? Say the same thing that he said before his repentance? But then, he has already renounced this! Say the opposite? Why, they believed him before when he preached that which won for him the trust and respect of the faithful and now, how will he look them in the face? One girl correctly said that there is one way out for him: make a genuine repentance in atonement for the one he just now made. But in order to do
      that he must depart from the church of the evil-doers for the true Church, and there make his repentance. However, in return, the red church will undoubtedly deal with him with particular malice and cruelty. Of course, by crossing over to the true Church, he will pass over into the realm of Divine grace and strength, which can fortify him just as it fortified those catacomb nuns. God grant that he find the true and saving path.
      I should also like to note the following. The Catacomb Church in Russia
      relates to the Church Abroad with love and total confidence. However, one thing is incomprehensible to the Catacomb Christians: they can't understand why our Church, which realizes beyond a doubt that the Soviet hierarchy has betrayed Christ and is no longer a bearer of grace, nevertheless receives clergy of the Soviet church in their existing orders, not re-ordaining them, as ones already having grace. For the clergy and flock receive grace from the hierarchy, and if it [the hierarchy] has betrayed the Truth and deprived itself of grace, from where then does the clergy have grace? It is along these
      lines that the Catacomb Christians pose the question.
      The answer to this is simple. The Church has the authority in certain cases to employ the principle of economia condescension. The hierarch Saint Basil the Great said that, in order not to drive many away from the Church, it is necessary sometimes to permit condescension and not apply the church canons in all their severity. When our Church accepted Roman Catholic clergy in their orders, without ordaining them, she acted according to this principle. And Metropolitan Anthony
      [Khrapovitsky], elucidating this issue, pointed out that the outward form successive ordination from Apostolic times that the Roman Catholics do have; whereas the grace, which the Roman Catholic church has lost, is received by those uniting [themselves to the Church] from the plenitude of grace present in the Orthodox Church, at the very moment of their joining. The form is filled with content, said Vladyka Anthony.
      In precisely the same manner, in receiving the Soviet clergy, we apply the principle of economia. And we receive the clergymen from Moscow not as ones possessing grace, but as ones receiving it by the very act of union. But to recognize the church of the evil-doers as the bearer and
      repository of grace, that we cannot do, of course. For outside of Orthodoxy there is no grace; and the Soviet church has deprived itself of grace.
      In concluding my lengthy letter, I should like to point several things out to you, Father. The Bishops' Sobor resolved to be guided by and to fulfill the Testament of Metropolitan Anastasy, in which the late First Hierarch bade us not to have any communion with the Soviet church
      whatsoever, not only no prayerful communion, but not even ordinary contact. On what basis then have you and other clergymen had direct relations with Father Dudko? And have written him letters, etc.? No matter how sincere a man you may have considered him to be, nevertheless, can your private opinion annul a ruling adopted by the Church? Now, had Father Dudko said: I am breaking with the official church and leaving her then you could have entered into lively contact with him. But in the absence of that, your actions constitute a violation of ecclesiastical discipline. Dudko wrote to me personally, but I did not answer him although I could have said much. By the way, on what basis did you, even before this, take into your head to commemorate an archbishop of the Soviet church during the Great Entrance? Who gave you the right to do that, which hierarch who, how, where, when?.. Be more careful, my dear, zealous, but, ah, too impetuous fellow minister!





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