* — any '-ism' is non-existent [VD]
Duke Daniil of Galicia
betrayed Orthodoxy in 1255
To further understand current events in Ukraine, one has to clearly split its territory into two parts, [namely] the former Mala Rus [Small Rus'] and Galicia, which in 1939 the bolsheviks called Western Ukraine. It all started in the distant [year] 1255, when Duke Daniil of Galicia betrayed Orthodoxy and accepted from the Pope the Roman title 'King of Galicia'. He subdued the Church on the territory of the Galician-Volynsk Duchy to the Vatican in exchange for a promise of help in the war against the Mongol-Tatars. Of course, he saw no help from the West and all former fellow believers [of one faith], who could help him, he pushed away with this action of his. The Galician-Volynsk Rus' has since ceased to exist as an independent state. Already in the year 1339 it was captured by the Polish King Casimir the Great, and after Poland's split in 1772 it went into possession of the Austro-Hungarian Empire and there began a many-century long – in the literal sense – yoke and humiliation of the people, who – no matter what – reckoned themselves Russians and confessed the Orthodox faith.
The next milestone started in 1848 and we should dwell in greater detail on that moment [in time]. For all these centuries both Poland and then the Austrians up until 1848 officially recognized the national unity of both the Galicians, and other Mala Rus'-sians with the Russian people and there simply was no such concept as Ukraine and Ukrainians. The word "Ukrainec" [Ukrainian (of the outskirts)] started to be used at the end of 16th century as a degrading by-name. In the very Austria for the population of Galicia they used the word Russen, or just as the population called themselves – Rusiny.
Why up until 1848? In that year This year, an uprising broke out in Hungary, for the suppression of which Nicholas I sent the hundred-thousand strong army of General Paskevich. And the population of these lands done for by Poles, Germans, and Hungarians saw a powerful, invincible Russian army, speaking in understandable, almost their own native language. Church service was for all of us conducted in one and the same language – Church Slavonic. It was then that on the territory of Galicia there the strongest Russophile movement arose. For some time – making use of the Austrian emperor's fear before the Magyars – a propaganda was conducted of the Russian language, culture, and there started a movement for the full integration of Galicia and Russia.
It was on this disturbing point for the Austrians that the Governor of Galicia Earl Stadion drew the attention of Vienna to. After 1848 in Austrian documents the population began to be called not Russen but Ruthenen (Ruthenians). And in order to further increase the gap with Russia, everything Russian started to be destroyed. In the second half of the 19th century – there were very often and everywhere court trials on charges of high treason. During that same period the Polish and the Austro-Hungarian nobility united in order to not allow the Galicians to feel themselves as pack-and-parcel with the one Russian people.
The Poles realized that colonization of Galicia under the Austrian Empire was no easy matter. There were people, also, who proved that this was not necessary, either. The Ukrainization promised more profits; it is not as striking as Polonisation, people lend themselves more easily to it, and – having become Ukrainians – they will no longer be Russians. In this spirit there began a priming of the Viennese government, which liked the idea of Ukrainianization because it allowed to go from a defensive position into an offensive [one].
Russification of Galicians was fraught with the danger of the region's separation, Ukrainization not only carried no such risk but also served as a means to separate Ukraine from Russia and for its accession to Galicia. They believed that the Constitution of 1868 would serve as a good bait, under which all nationalities inhabiting the Austrian Empire received equality and cultural autonomy. To this end, on the basis of the common people speaking – entirely rural – they created a new language, which became the standard Ukrainian [language, official], introducing into it a lot of words from the German and Polish languages. And the utmost stroke of genius of the Austrians was the creation of a new alphabet, where three letters were removed from the Russian alphabet and two others were added.
Austrians got so much carried away with dreams of Ukraine detachment that eventually the idea arose of seeking out a worthy candidate for the throne of a future Ukrainian kingdom, whom they found in the person of Prince Wilhelm Habsburg, named Basil the Embroidered [Ukrainian pseudonym]. In Vienna and Lviv interested parties convinced "Basil" to switch the Latin Rite for the Uniate Church. The heir to the Austrian throne, Franz Ferdinand, took an active part in this adventure.
When the Polish plan received approval in Vienna, in Galicia there arose a "people's" party and an entire aiding sub unit in the face of the "Enlightenment" society, the newspapers "Pravda", "Dilo", "Zorya", "Fatherland", and many others. The core and foundation of the "people's" party was the Uniate clergy. By 1913 "impressive" successes have been achieved. Concentration camps were established for the Russians, and "Muscophiles" were destroyed by the tens of thousand. Those who struck really lucky, fled to Russia, and the word "Ukraine" got a start in life. Those who stayed and wanted to live in freedom and make a career, had to write a receipt [declaration]: "I promise I shall never call myself Russian but [shall call myself] Ukrainian, and only Ukrainian." The priests wrote [signed] such receipts in order to receive a parish.
"Austrian Janissaries" detachments were created, titled "Riflemen of Sich" as well as subversive organizations like "Union for the Rescue of Ukraine", that worked in favor of Austria against Russia. But the First World War ended with a defeat of Austria-Hungary and a complete upside-down in the fate of Galicia. It proved - just like a hundred and fifty years ago – in the composition of Poland. The Poles became no longer a regional but a state authority for the Ruthenians [Russens] and their behavior changed dramatically. Religious and national oppressions were revived, resembling the 18th century. It was at that time exactly – i.e. in 1920 – when Ukrainian nationalism originated [in the form] as we see it now.
Coat-of-arms, Galicia, 19th c.
January 3, 2015
Zarubezhnaya Rus' [Russia Abroad]
is Still Alive!
Open letter by Rd. Martin (Pekarsky)
I have been moved [prompted] to write these few words by the open letter of Father Abbot Andrew (Yerastov) from Melbourne. Great thanks to the Abbot Father for the wonderful word laid out in the Christian spirit. I would [very much] like to write that it is [written] in the ZARUVEZNY [ROCA] spirit, but regrettably this spirit is currently entirely associated with something quite the opposite.
At the beginning I would like to emphasize that my letter has been written not for the use of exposing [against] Metr. Agafangel, but for the sake of support all the ROCA conscientious members, be they laymen, monks, priests, or bishops.
The war in Ukraine is for me a war between brothers. Any war leads to inflaming of passions and [to] hatred, to erosion of the blame for all its horrors and [to] casting the blame on people who are not guilty of anything. People who are being artificially used by the enemies of humanity in their political games. In warning to my opponents, I immediately state I am no fan of neither Putin with Girkin-Strelkov or of any open to bribery [corrupt] power in Ukraine, which sees their country's well-being in the sell-out of national values (independence) to the West with its European Union or to the East with its oligarchs.
War and the propaganda connected with it increase hatred between the peoples in Ukraine and in Russia. This also reflects on the stand of certain ROCA members. In my humble opinion, Mikhail Viktorovich Nazarov is attacking too harshly the Ukrainians. It is not them who are to blame here. It is indecent to read his expressions of the type "Ukro-fascists", etc. I am writing this not [at all] as an office observer of what is happening in Ukraine. This October I happened to stay for a few weeks in towns and villages of Ukraine. Traveling its central and western parts, visiting even the very "epicenters" of the notorious "banderism." Initially, I was mistakenly thinking that to speak in Russian to peoplein the Western regions was dangerous. But what was my surprise when Ukrainians – for example, in Lviv, or in Rovno, or in deaf [far-away] Ukrainian villages – never reproved me for talk to them in the hateful language of the hated by them Russian people. And not only this. driving a rout packed with people from Lviv with stopovers in Rovno, on a number of routes I heard ... Russian music. And to my amazement, none of the Ukrainians made the driver any severe reprimand. This looked strange, since behind the window-glass I repeatedly saw the monument to Stepan Bandera wrapped in Ukrainian flags. None of the Ukrainians had any trouble with my consider myself a Russian. Young Ukrainian women whose husbands had gone to war [fight] in the Donbas, were saying that they "did not understand whom their husbands had gone to fight for, what kind of power was it for, if that power had never been with the people, but had always plundered and crushed that people." Among the Ukrainians there are reasonable people who believe this war to be pointless [useless], [believing] that entry into the European Union would not at all give the people any freedom, as well as that because of this war the already fragile fraternal relations between the peoples of Ukraine and Russia would break for many years [to come].
Nothing of what I saw would come onto the mass media – either in Russia or in Ukraine. A modern genuine Orthodox person needs to abandon watching TV and reading the Internet network pages, which are generally transmitting false information, as the latter comes from official (registered and controlled) sources. The first victims to propaganda are always teenagers and football fans. An under-educated mass of simpletons is easy to manage and to set up using it an image of the protesters as if this performance [appearance] were the opinion [voice] of the people. No, it is not the people of Ukraine that is guilty of arson and murder in Odessa. Just the same as the Russian people is not guilty of snipers shooting – on the orders by the strong of the day – at the Maidan protesters. Divide et impera! – this method of controlling is seen in many so-called democratic countries. The population of Ukraine and of Russia has now fallen victim to this policy. A policy which places the mammon higher than welfare and development of their [own] people.
Current events are a good test as to how well are the True Orthodox [faithful] capable of [distinguishing] trying spirits (1 John. 4:1). How well are they capable of rejecting the propaganda of the new world order. If our faithful (but why [only] the faithful! – actually the bishops and the pastors [themselves]) fail to learn looking at the worldly events through the eyes of a Christian, then in the near future they, too, will be seduced by the most attractive and sweet spirit of antichrist and would thereby [come to] worship [bow to] him.
In 1991, the world government set in power (that very same [power] as in the USSR) a power [government] with the purpose of looting the people and bringing about its spiritual ruin, and all the subsequent presidents who were supposedly chosen by the people were nothing but clowns. After all, there is a saying: "Give me the mass media and of any people I shall make a herd of pigs!". And can a herd choose a conscientious and worthy president? Has anyone ever seen such a president? We must once and for all understand that the political system cannot be changed via popular protest, and even less so – via electing another "worthier" candidate. Because the system – seeing a threat for itself – gets reorganized, covers itself with new names, flags, new faces, and a new empty constitution [in vain].
Alas, many of our brothers who consider themselves part of the Josephite movement have succumbed to Putin's propaganda. This looks incredible, as until only recently those same pastors decried the action – in the words of Rev. Theodosius of the Kiev Caves – of Russia's wrong ruler V. V. Putin. I'm talking here of the well-known to us all priest Valery (Rozhnov) of Amosovka, and of Bishop Martin. I believe that in the near future they, too, will have to understand how "good" their "national leader" and "savior" of Russia had become. The reason for this fall is the absence of principles in respect to authorities, as well as immorality. Thence, the continuing turmoil of the Russian people and the loss by pastors seduced and by their flock of God's blessing, without which it is impossible to overthrow the yoke and revive the Holy Russ'. The Russia, which is now lying hidden within home liturgies, within the souls of tanned by prayerful much-weeping for the sins of their ancestors and for their people suffering antichrist's deception.
Once everything is so bad, then why have I written such a title (Zarubeznhaya Rus' Is Still Alive!)? Because – after the example of Father Andrew (Yerastov), who was capable of investigating all the sad developments in the ROCA and see that the issue of the current situation, which so many conscientious pastors have happened under, it is not because of the national concealing essence of the issue, and that the rarest possible phenomenon now is to publicly own up a mistake, which was what Father Andrew made originally. With his behavior that God's pastor has indicated that the well-being of the earth church organization and – because of this – the cover-up by both clergy and faithful of the numerous iniquities of their clerical hierarchy is already a flouting and an offensive at the future of their Church and at its freedom granted by God (Catholicity). It seemed that the Zarybezhny (ROCA) pastors – not so numerous – are already unable to have a sober, fearless response to the problems of their Church. I am certain that people like father Andrew shall also be found in Argentina, and in the United States. It is thanks to them that there still is hope that after decades of turmoil ROCA would still be able to rise.
One has to agree with Metr. Agafangel for what he said during the Vth All-Diaspora Council, when he was elected to the post of the First Hierarch. And I quote his words:
"In general I am grateful to you and of course I am unworthy to stand in line with our First Hierarchs. I am ashamed of myself that I'm so unworthy, on account of the fact that I would somehow stand in the line of these eminent and holy men."
Yes, now – more than ever before – Vladyka Agafangel has to be ashamed, because he has failed to find in himself that much prudence and reasonableness to not raise sensitive issues, to not impose his views onto others, so that all this would not be a reason for the division as we observe now. This is exactly how the first hierarch, the first saint of the Russian Orthodox Church Abroad is to act. Metropolitan Agafangel has failed to embark on the path of St. Philaret (Voznesenky) who with good (graceful) wisdom avoided involvement in political debates that could end up in schisms. I am talking here of the 1970-s, when in the ROCA there broke up a controversy around "Kirillovichites," and here is how the saint explains his neutral position:
"It is possible that – were I an ordinary bishop – I would have become closer to the Legitimists. But with the current position of mine I can only be neutral, without binding myself with any direct involvement in whichever of the political groupings, no matter who helmed them. Otherwise, having joined one, with such a preference I would push away the others, and there would appear a newer still discord in the Zarebezhye (Diocese Outside Russia)"[*].
Following the recent Council of Bishops we all see that the golden period of the Zarubezhny (outside Russia) saints is already over. Depending now on ordinary lay people and on conscientious ministers of the Throne of God is the future of the Russian OrthodoxChurch.
Additionally to the canonical rules enumerated by father Andrew, I would like to recall the existence of one more rule. This is Apostolic Canon 31, which permits clergy to separate themselvesfrom a bishop, who acts against truth and piety.
"If some presbyter, having ignored his own bishop, shall create a separate meeting, and shall establish another altar, having reproved neither the bishop in anything contrary to piety and righteousness: let him be deposed as lover of power (lyubonachalny). For he is a thief of power."
We see from this rule that piety is equally important as the juridical and doctrinal laws. How come? Because a doctrinal fall often happens due to a previous fall in the deed of morals. This is particularly necessary to know for the True Orthodox (faithful), as this name (True Orthodox), is no empty sound (phrase), not only it requires us to confess the true faith, but to also be true Christians, to live a Christian life, to observe both true confession (orthodoxy) and true life (orthopraxy). Without these two factors – in the words of Metr. Cyprian – the two wings – it is not possible to fly up to the Heavens, it is not possible also to call oneself what we call ourselves.
Alas, the current TOC figures have forgotten that it is extremely inappropriate to them to lie, slander, and insult each other. Should we fail to stop such behavior, which is getting legitimized with us – in the near future we shall finally lost the grace of God, and the history of the church shall deem it better to forget about us, as of a period that is shameful to this history.
Rd. Martin M. Pekarskiy
(former aid to the Internet Sobor portal)
Warsaw, December 13, 2014 (Church Julian Cal.)
Martyrs Eustratius, Auxentius, Eugene, Mardarius, and Orestes at Sebaste († ar. 284-305)
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[*] - From the book "A Pillar of Fire" Metropolitan of New York and Eastern America Philaret (Voznesensky) and the Russian Church Abroad (1964-1985), Letter to Fr. George (Gregory) Grabbe written in 1967., St. Petersburg, 2007, p. 163.
