Communism

(HT: ONet)

On the one hand there are those who find it [the Manhattan Declaration] “shocking” and part of the culture war, etc. These are frightened that the document will be perceived as harsh and unloving, etc.. God forbid that anyone Christian ever stand in public for Truth. And on the other hand those that are relieved to see an Orthodox Pastor with backbone to stand with others and speak truth to error, truth to power, and truth to the politically correct stricture in our society that is choking free speech and seeking to criminalize Truth. – If this much sets you off, don’t bother to read further.

My Bishop, fifth generation Orthodox priest, survived the Holodomor, the systematic starvation of between 10 and 20 million people mostly Christians in Ukraine by the communist in 1932 and 33. His father was forbidden to celebrate divine liturgy – all Christian worship was forbidden. He celebrated liturgy anyway and at the end of the service the local commissar showed up and told the congregation to return at 3pm that he had a wonderful surprise for them. He asked the priest to remain behind to help him prepare it. At 3pm the people returned and the priest was hanging upside down on the church doors. They held the crowd at gunpoint and slit the priest’s throat. My bishop at age 14 watched his father bled like a pig on the church doors.

Read Fr. Symeon: Danger of Christian Persecution in America on the OrthodoxNet.com blog.

Sign the Declaration here.

[youtube]http://www.youtube.com/watch?v=MM2qq5J5A1s[/youtube]

Twenty years ago today. The following is from “The Origin of Russian Communism” by Nicholas Berdyaev (published by Geoffrey Bles, 1937):

Marxism is not only a doctrine of historical and economic materialism, concerned with the complete dependence of man on economics, it is also a doctrine of deliverance, of the messianic vocation of the proletariat, of the future perfect society in which man will not be dependent on economics, of the power and victory of man over the irrational forces of nature and society. There is the soul of Marxism, not in its economic determinism.

In a capitalist society man is completely determined, and that refers to the past. The complete dependence of man upon economics can be explained as a sin of the past. But the future is otherwise; man can be freed from slavery. And the active agent which frees humanity from slavery and establishes the best life, is the proletariat.

To it are ascribed messianic attributes, to it are transferred the attributes of the chosen people of God; it is the new Israel. This is a secularization of the ancient Hebrew messianic consciousness. The lever with which it will be possible to turn the world upside down has been found. And there Marx’s materialism turns into extreme idealism. Continue reading →

The Zenit news service interviews Fr. Peter Mescerinov, vice-director of the Center for the Spiritual Formation of Children and Adolescents of the Moscow Patriarchate, about the “new and enduring challenges of Russian monasticism.”

ZENIT: What is the reality of these [monastic] communities today?

Father Mescerinov: The principal tragedy of our ecclesial life today is the absolute lack of community. There are communities that are born in contrast to the position of the Church in a general sense; however, there are no communities as such as a norm of community life.

This is linked no doubt to the Soviet legacy, because in that period every aggregation was regarded with suspicion and in danger of being repressed; in fact, an anti-solidarity instinct has been created in the very conscience of many generations of persons.

When people enter the Church today, educated according to this mentality, it is very difficult [for them] to feel and even to understand that it is a Christian community, because any form of aggregation suffers the influence of Soviet collectivism, whereas the Christian community and Soviet collectivism are two things that have nothing to do with one another.

Because of this, Russians today do not have a predisposition to community life, and this is also reflected in monastic life. We do not have true communities and our own monastic communities; we have formally organized monasteries, there are some monks, some individuals alone with a straight and sincere vocation, but they are not able to insert themselves well in the community.

This is no doubt a task for the future, or perhaps our ecclesial and social life has arrived at a point of no return in which it is practically impossible to return to genuine solidarity. But the future will show this.

Read the interview on Zenit.