Saturday, May 31, 2008

An edifying, true story: How the Word of God renews a man





From "The One Thing Needful", by Archbishop Andrei of Novo-Diveyevo.

The Word of God has the wonderful power to renew the soul of a sinner. I will not explain to you how this happens, but will simply tell you something that happened in St. Petersburg. Here it is:

There lived a family — a grandmother and grandson. The grandson was an Imperial Guardsman. His parents had died when he was still young, and his grandmother took their place. They were magnates, incalculably rich, millionaires. Vladimir, as this officer was called, while still a young man become satiated with everything that only the life of wealthy Russians could provide at that time. Like the life of the rich man in today’s parable, his life was spent in gaiety and carousing. He had a good heart and his friends loved him as a person from whom they could always get anything they wanted. The word "no" did not exist for him.

But once his grandmother called Vladimir and said: "Vladimir, after my death, you will have no one. Your friends will strip you of everything, and you will perish a lonely, unfortunate man. Get married."

Vladimir answered, "All right, Grandmother, I will get married."

The grandmother found a fiancée for him — a princess from an impoverished family. Vladimir danced with her two or three times at parties and proposed to her. And then, because the wedding was set for only after the Christmas season, and Vladimir’s life went on in its routine way — in a fog of merry-making and revelry — he wouldn’t even have been able to remember her name right away. And if he had met her on the street, he probably wouldn’t have recognized her.

Yet the closer the wedding day approached, the more troubled his soul became. And finally came the second day after the Baptism of Christ. He had to go to his army office in order to get his salary and his vacation for the honeymoon. This was the first time he had gone out in St. Petersburg at such an early hour and, moreover, in a sober state. Usually, when he was traveling in Petersburg at this hour or still earlier, it was after a night spent in extreme debauchery, and then he was usually dozing off, oblivious to his surroundings. But today, as if for the first time, he saw Petersburg during working hours. On everything lay the impression of the businesslike seriousness of a morning in a metropolitan city. And upon his soul there lay, like a heavy stone, something unusually businesslike and serious: marriage, family life, obligations which he never had, never knew.

Upon arrival at his office, he received his papers and money — his large purse was filled with gold coins. When he went out, he wanted to be alone and walk. He ordered the driver to follow him on the roadway, and he himself walked on foot. Without noticing it, he reached the cathedral of the Kazan Icon of the Mother of God. Just at that moment the bell rang. And for the first time, he felt drawn to enter church. Of course, he had been to church services, moliebens and pannihidas, but only because this was required by his social standing. But now, an inner need manifested itself. The cathedral was plunged in a cozy half-darkness. The Miraculous Icon was simply shining in brilliance. In spite of the winter season there were white lilies. The reading of the Akathist (Molieben — a petitionary service. Pannihida — a requiem service for the dead. Akathist — a service in honor and praise of Jesus Christ, the Mother of God, or one of the saints.) was still going on. There was a deep prayerful singing, a multitude of candles and devotion lamps, and more and more people — praying, weeping. Vladimir froze. He had not prayed for a long, longtime. All he could say was: "O Mother of God! I am coming to a turning point in my life. If it has to be so, help me. But if all this is not necessary, stop it." And here, he himself thought that this was no way to pray, that he didn’t even know how to pray.

Suddenly someone tenderly touched his sleeve. It was a beggar woman with a child in her arms. "Sir, help me," she whispered.

He thrust his hand into his pocket, pulled out his large purse, and put it in her hand. Because of the weight of the purse, she almost dropped it.

"Sir," she exclaimed, "I cannot take it. People will say I have stolen it."

"Don’t be afraid, my card is in the purse. Say that I gave it to you."

"Sir, and what about you? You are giving away everything...and yourself?"

"Don’t you understand, I have everything, I don’t need anything."

"All right, I will take it. But know this: you are saving two lives — mine and my child’s. How can I repay your kindness?"

"You know what? Yes, you can help me. I don’t know how to pray; but I am in need of prayer, right now, for my soul. Otherwise I will perish." She looked at him with a long, compassionate look. She bowed and disappeared into the crowd.

But then he saw her again. She approached the Miraculous Icon, put her baby on one of the steps before the Icon, and started praying and making prostrations. Tears were streaming down her pale face. A shiver ran down his spine. He understood. This was a prayer for him. He quickly walked out of the church, went one block until he reached Great Konushenna Street. After the semi-darkness of the cathedral, the bright sun on the white snow blinded him. He felt a sharp, sudden pain in his eyes, then in his head, and he lost consciousness.

When he recovered, he sensed that he was lying on a table in his full Guard’s uniform. He had fallen into a lethargic sleep (Lethargic sleep — a comatose condition in which all bodily functions become undetectable and the person appears to be dead), and now he was starting to wake up. He still couldn’t move, couldn’t open his eyes, but he heard everything. Only he thought that he had died, and everything he heard he accepted as if he were dead. And everyone around him was sure that he was dead, and they prepared him for burial.

And now he understood the reverse side of life. He heard two voices — male and female. The man’s voice said: "At least for the sake of decency, put your handkerchief to your eyes. After all, he was your fiancé."

And the female voice said: "Papa, you know how I hated and despised him. Only your debts made me agree to this marriage. I cannot continue this comedy."

And then his friends approached. All of them were in debt to him. "How wonderful that Vladimir died, and I don’t have to pay back what he, good man that he was, loaned to me."

And so more and more all the hypocrisy of the life he had been living was revealed to him. The tears of only one person were sincere. His nurse, who had taken the place of his father and mother, was sobbing.

Then they started to read the Psalter. Before, he had not understood them; but now, each word of the Psalms excited his awakening soul. All the depth of God’s Mercy was revealed to him. God’s Truth was revealed against the background of human lies. And then he heard a movement. He understood, the clergy had come and they were starting to serve the pannihida. And when they began to sing: "With the Saints give rest...," and when they lifted his body to put it in the coffin, he caught his breath, recovered consciousness and began to move. Out of fear, the bearers dropped the coffin and ran out of the room. Vladimir remained alone. But by now he was not the same. In the middle of the empty room stood the renewed Vladimir.

When everything had calmed down, he divided all his property. Half he gave to his fiancée and all the rest to the poor. And he forgave all the debts. Soon afterwards, he became a monk and finished his ascetic life as archimandrite of the Kostroma Monastery.

This is how the Word of God renews a man!

Saturday, May 24, 2008

Our Church has moved

Today, we finished moving into our new facility. We have a lot left to do, but we had our first service there this evening.

Interesting, right across the street from the entrance to our church is the sign:





I'm tempted to put up a sign with one word: "...not!"

See: Sola Scriptura

And

Miles from the Truth

Sunday, May 18, 2008

News Clip (in Russian) of Metropolitan Hilarion receiving the White Klobuk



Yesterday (fittingly on the anniversary of the signing of the act of canonical communion), Metropolitan Hilarion was given the white klobuk of a Metropolitan. Axios! Axios Axios!

Saturday, May 17, 2008

One year ago today

One year ago today, I was in Christ the Savior Cathedral, witnessing the reconciliation of the Russian Church.





What a blessing it was to be there, and what a blessing this event has been to our Church ever since.

To read all about it, click here.

Thursday, May 15, 2008

A President even more unpopular than Bush

After all... half the country went into rebellion because he was elected, and the other half were not very happy with him for most of the time we was president.



Another Aaron Copland classic.

Monday, May 12, 2008

Archbishop Hilarion elected Metropolitan



Many Years!


Russia Today has a video news clip on this.

In Russian, here is another video report:



Here is the official notice from the Synod web page:

NEW YORK: May 12, 2008
Archbishop Hilarion Is Elected First Hierarch of the Russian Orthodox Church Outside of Russia


On May 12, 2008, at 12:00 noon, at the Synodal Cathedral of Our Lady of the Sign in New York, His Eminence Archbishop Hilarion of Sydney, Australia and New Zealand was elected Primate of the Russian Orthodox Church Outside of Russia, and shall be elevated to the rank of Metropolitan. In accordance with the Act of Canonical Communion signed on May 17, 2007, the Council of Bishops will send the Act of Election, drawn up by the Counting Committee, to His Holiness Patriarch Alexy II of Moscow and All Russia, with a request from the elected First Hierarch for his blessing to assume the duties placed upon him by his brother archpastors, and for confirmation by the Holy Synod of the Moscow Patriarchate of his election.

The Enthronement of His Eminence Metropolitan Hilarion of Eastern America and New York, Primate-elect of the Russian Orthodox Church Outside of Russia, will be held on Sunday, May 18, 2008.

The schedule of services relating to the Enthronement of the new First Hierarch is as follows:

May 17, all-night vigil at 6 pm. At the end of the evening service, the newly-elected Primate will emerge from the Royal Doors in a black klobuk [monastic headdress] and a simple episcopal mantle and will stand on the ambo facing the people. Two senior bishops will bring the light blue mantle and white klobuk to the Metropolitan, who will don them with the help of subdeacons. During the vesting of the mantle and klobuk, the senior bishop will intone "axios" ["he is worthy"], which will be repeated first by the bishops and clergymen, then by the choir. Afterwards, the Metropolitan will bless the clergy and people.

The light blue mantle and white klobuk will first be blessed with holy water by the senior archbishop during the reading of the first hour.

May 18, Divine Liturgy at 9:30 am. After the entry prayers are read and the customary blessing, two senior bishops will lead the new Metropolitan to the vesting platform and will declare "axios," which will be repeated first by the bishops and clergy, and then by the choir.

The newly-elected First Hierarch will then be vested in the middle of the church, while the other bishops are vested in the altar. Thereafter, two senior archimandrites or protopriests will bring out the mitre and will silently present it to the Primate of the Russian Orthodox Church Outside of Russia.

After the moleben, the senior hierarch will bestow the staff to the First Hierarch—a gift from the Diocese of Sydney, Australia and New Zealand, which was blessed upon the relics of St Tikhon, Patriarch and Confessor of All Russia—and will declare:

"May the Almighty and Life-giving Trinity, Boundless Sovereignty and Indivisible Kingdom, grant to you this great throne of episcopacy, to be Metropolitan and Primate of the Russian Church Abroad, through the election by your brethren, the bishops of the Russian Church Abroad. And now, lord and brother, accept this pastoral staff, and ascend the throne of the episcopal seniority, in the name of our Lord Jesus Christ, and beseech His Most-Pure Mother for all Orthodox Christianity and for the Russian people in the diaspora entrusted to you and save them as a good pastor will, and may the Lord God grant you health, well-being and many years."

The Archdeacon will then intone Many Years to the new First Hierarch of the Russian Orthodox Church Outside of Russia. The choir will sing Many Years.

In accordance to the Rite of Enthronement, the newly-elected Primate will address his brother archpastors with the following words:

"May the Almighty and All-Sovereign Right Hand of the All-Highest preserve and strengthen us all. May He grant peace and calm to His Holy Church and save our Fatherland from enemies visible and invisible, and grant strength to Orthodoxy. And to you, brother archpastors of the Russian Church Abroad, and to all Russians in the diaspora, and all Orthodoxy Christians, may He grant health and many years."

The choir then sings Many Years (without an intonation by the Archdeacon).

Russia Today on the Opening of the Synod of Bishops

This week the bishops of the Russian Orthodox Church Outside of Russia will elect a new head. Russia Today has a report on the opening day (Sunday, May 11th).

Saturday, March 29, 2008

Wedding songs



This is one of two songs that were sung at my wedding. It was a Protestant wedding, at a Chinese Baptist Church (this was about two years before I had any idea of what Orthodox Christianity was), and there aren't many singers who can pull off a Keith Green song like Keith Green... the singing at our wedding was not nearly as good as this guy in the video.

Just for contrast, here is the wedding scene from the movie "The Deer Hunter" (which is voiced over in Russian in a few places):

Friday, March 28, 2008

Russia InfoCenter: Portable churches to appear in Russia

I wonder what the shipping costs are to Texas...





Russia InfoCenter: Portable churches to appear in Russia

Russian Orthodox businessmen have represented a project called Seven Churches per Day. They are concerned about the lack of Orthodox churches in majority of bedroom communities of Moscow, where criminality, drug addiction and alcoholism are spread. To fast increase the number of churches a new construction technology has been developed. Thanks to the innovation a church can be built for 24 hours.

The churches are made from timber saturated with special solutions preventing rot. There are two types of portable churches: a 15 meter high big one able to house 150 people and a small one of 12 meter height and 49 square meter area. The cost of the small church is 2 million rubles.

The first church of this kind is expected to open on the 6th of April in the town of Kemerovo, then the portable churches will appear in Moscow, Kiev and Minsk.

Moscow Patriarch’ Office has backed the project.

Tuesday, March 25, 2008

Orthodox Houston Podcasts on Ancient Faith Radio



The Triumph of Orthodoxy


The Orthodox Houston Clergy Association in conjunction with Ancient Faith Radio is now posting podcasts from sermons and lectures in the Houston area. The first installment was my talk given on the Sunday of Orthodoxy. As it turned out, I had been asked to speak about the reconciliation of the Russian Church, but earlier that day Metropolitan Laurus had reposed, and so I did not stick very closely with my original notes.

You can listen by going to this page.

Monday, March 17, 2008

Russia Profile: He Taught People's Souls -- Best article so far on the repose of Metropolitan Laurus


Below is the best article I have come across so far. A few other things on the web:

March 17, 2008
He Taught People’s Souls
By Andrei Zolotov Jr.
Russia Profile

In Memoriam Metropolitan Laurus

When he began to appear on television screens four years ago, he seemed a strange man for the Russian public. Bearing the high title of Metropolitan of East America and New York, he was dressed accordingly. He met with President Vladimir Putin and Patriarch Alexy II and then signed on May 17, 2007 the historical act on communion of the Orthodox Church in Russia and abroad, thus putting an end to the tragic division of the Russian people in the 20th century. He was ceremoniously met around the country and showered with orders and prizes. But his image starkly contrasted with the image of a church authority or, for that matter, any other leader that we are used to.

The apparently feeble old man was inarticulate and barely audible. During solemn services, he moved around without due pomp. He constantly seemed pensive or sleepy. Receiving awards from top Russian leaders, when it’s just about time for a high-flown patriotic speech, he would say modest thanks, but mainly a homily – on the Holy Trinity, for example, or on Divine Love.

How did it happen that it was this man, who did the seemingly impossible – with very little losses led his Church, many of whose members saw its raison d’être in opposing the “Soviet” Moscow Patriarchate, toward a unity with the Church in Russia? Today, looking back at his life or listening to the testimonies of those who knew him personally, one sees not only another dramatic fate of an outstanding representative of the Russian diaspora. What we see is the often trite stilted notions of a monk, pastor, active love, humility and faith in God coming alive, and the conventional forms of a bishop’s service revealing its original essence.

“He was a monk, and not a politician,” said prominent German Russia expert Alexander Rahr, who grew up in the ROCOR and visited Metropolitan Laurus on a number of occasions. “But he came to believe that Russia was changing.”

“Metropolitan Laurus led the Church Abroad with his humility,” said Archdeacon Victor Lokhmatov, who in 1957 at the age of 11 came as a volunteer to the Holy Trinity Monastery in Jordanville and stayed for more than 50 years as Hieromonk and later Metropolitan Laurus’s assistant. It was he who found the metropolitan dead Sunday, when he brought lunch to his house: “His palms under his head, as I had always seen him asleep.”

“Through his humility and the example of his life he taught people’s souls,” the archdeacon said, overcoming tremor. “He got up before everybody else, worked more than everybody else, and never aggravated situations where people were hostile to each other. If I came to him to complain about someone – there were such cases--he would always find something good to say about this person. He looked at everybody with love – especially at people who committed some offence.”

Milica Holodny, the chief editor of the Russkoye Vozrozhdenie journal, published in Moscow and New York, recalled how she once came to the monastery when it was led by Bishop Laurus. She accidentally wandered into the kitchen and saw on the wall an outline of dishwashing duties. Bishop Laurus’ name was on the list. “He was the all-powerful master in the monastery,” Holodny said. “That he put himself on the list of dishwashers is so telling. That has always distinguished him from the majority of people holding high offices. You could always come see him with any personal grief without making an appointment. You’d wait a bit, but he would definitely talk to you as if you are dear to him, and he did that to anybody.”

The monastic tradition so outstandingly represented by the late hierarch is traced to the Pochaev Monastery in Volynia (today, the Ternopil Region of Ukraine). 11-year old peasant son Vasily Shkurla started in 1939 as a novice in a monastery in the village of Ladomirova, Slovakia, which was founded by a Pochaev monk and later archbishop Vitaly (Maximenko). The future metropolitan was an ethnic Carpatho-Russian (or Ruthenian), thus representing a small Slavic people with a Russian self-consciousness, which found itself in the Austro-Hungarian Empire and suffered a great deal for its traditional Orthodox Christianity and Russian orientation. Ladomirova monks were active in publishing. They continued it in Jordanville, in rural Upstate New York, where they moved in 1946, when the Red Army came to Slovakia. In 1948, Vasily Shkurla was tonsured as a monk and given the monastic name Laurus. He began to teach in ROCOR’s only seminary in Jordanville, while still a senior. Later, he became an academic supervisor while running the monastery’s office and book warehouse at the same time, and was famous for his borscht. “He bore the burden of running the monastery,” Lokhmatov said. In 1967, Laurus became the Bishop of Manhattan and secretary of ROCOR’s Synod. In 10 years, he returned to the monastery as its abbot and Bishop of Syracuse and Holy Trinity.

“He undertook every kind of work that had to be done in the monastery – from the barn to the linotype,” Lokhmatov said. “Do you know what a linotype is? At that time, the monastery published a lot of church literature and we tried to send something to Russia whenever possible.”

For many Orthodox Christians in the Soviet Union, it was the literature published in Jordanville and smuggled across the border that served as both a breath of fresh air and the only connection to the part of the Russian Orthodox Church behind the “iron curtain” that was not controlled by the Soviet power. Perhaps, for Laurus too, the connection to Russia through the publishing work became the seed from which his service to the church unity grew.

In 1986, when the ROCOR head, Metropolitan Philaret (Voznesensky) died, the much loved Archbishop Laurus was seen by his flock as the most likely candidate for the metropolitan’s post. But the Church was led instead by Metropolitan Vitaly (Ustinov), who was notorious for an extreme intolerance toward the Moscow Patriarchate. When the Church in Russia was liberated and the reasons for an essentially political schism would be seemingly exhausted, a stark confrontation began in place of unification. ROCOR opened its parishes in Russia and put forward new claims to the ROC. The Moscow Patriarchate, in turn, claimed ROCOR properties in foreign countries.

Meanwhile, Archbishop Laurus devoured news from Russia and rendered quiet support to the forces within ROCOR who spoke against the anti-Moscow policy, often facing ostracism. For example, he let the convention of the St. Seraphim Foundation, whose head, Protopresbyter Alexander Kiselev, openly criticized the opening of ROCOR parishes in Russia, and thus caused fury on the part of the hierarchy. When the ROCOR official paper condemned the transfer in 1991 of the relics of much revered St. Seraphim of Sarov from St. Peresburg to Diveevo in Nizhny Novogorod region as “false” relics in a “graceless” church, Laurus did not criticize the article, but went incognito to Diveevo and celebrated a service on these relics. When it became known, the talk of “gracelessness” stopped on its own.

“We, the proponents of unity, were very much out of fashion at the time, and he tolerated us where he could and helped us where he could,” recalled Milica Holodny, Kiselev’s daughter. “It was never like Putin stumped his foot and everybody ran toward the unity.”

In the 1990s Archbishop Laurus made several such secret trips to Russia – in a dress of a simple monastic priest, without announcing his visit to a monastery or a church. “Just don’t call me Eminence,” Lokhmatov recalls his boss’s instructions during these trips. “He was very sharp. As in the monastery he always saw more than people thought he saw; the same is true of Russia. He observed everything, followed the life there, especially – the life of Orthodox people, and it pushed him to the understanding that it’s time to end this thing [division].”

The internal processes leading to reunification began in the ROCOR long before Putin’s landmark meeting with the hierarchs of this Church in November 2003. In 2001 Metropolitan Vitaly retired, but announced later that he was forced to do it and found himself ultimately in a schism – one of many in the ROCOR, while its main part reconciled with the Moscow Patriarchate. Laurus was then elected Metropolitan.

“And so now what I would not do, that has come upon me,” Laurus said accepting the appointment. “Here, in my old age, my brother bishops have girded me and given me the ship of our Russian Church Abroad. I have taken this, as an obedience to God, to the Church of Christ and our Council of Bishops. I do not sense that I have any advantages, nor any strength to steer this ship. I rely solely on the help of God, on the prayers of our flock… It is necessary for Russian Orthodox people, and for Orthodox Christians in general to be one in spirit and action.”

After the meeting with Putin and the first official visit to Russia of a ROCOR delegation in May 2004, a complicated negotiation process began. According to its participants, the talks were on the verge of breakdown several times – so different were the experiences and approaches of the two parts of the Russian Church. When the prospect of reconciliation became real, the discord within ROCOR grew. There were many who disagreed. Lokhmatov recalled how painful the discords were for the metropolitan, but he did not show his emotions. Due to his spirit of peace, which is marked by everybody who met Laurus at least once, the number of breakaway parishes was minimized and numbered several dozen mainly in the former Soviet Union, where people came to ROCOR primarily out of their opposition to the official church. And overall, his leadership was as quiet as his entire ministry.

“He never spoke harshly, never forced anyone,” Holodny said. “And frankly, he spoke poorly and sometimes vaguely. But God’s will acted through him. We had eloquent speakers and activists, who were furiously against it, or furiously for it. But to no avail. And here suddenly it was done!”

Should one say that Metropolitan Laurus’ passing is the kind of death that Orthodox Christians, who pray daily “for a Christian end to our lives, peaceful, without shame and suffering,” can only dream of? Having achieved the goal of his life, having returned from beloved Russia just over two weeks before, having celebrated all the services of the first week of Lent except Saturday, when he fell ill, the 80-year-old elder quietly died in his sleep while the Church was celebrating the Sunday of Orthodoxy.

The reunification’s opponents will likely try to use his death to forward their agenda. But they will be unable to reverse the process. “This schism has already run aground,” Holodny said. “I think it will be over.”

According to the ROCOR statutes, the first hierarch is elected at the gathering of all bishops – the Synod. Each of the 11 present bishops of this self-governed part of the Russian Orthodox Church can be a candidate. According to the Act on Canonical Unity signed last year, the elected metropolitan has to be confirmed by the Patriarch of Moscow and All Russia. The temporary head of the ROCOR after Metropolitan Laurus’ death is his first deputy, Archbishop Hilarion (Kapral) of Sydney, Australia and New Zealand. As a person closest to Metropolitan Laurus in his spirit and views, he is named by sources within ROCOR as the likeliest successor to Metropolitan Laurus. Another possible candidate is Archbishop Mark (Arndt) of Berlin, Germany and Great Britain.

Metropolitan Laurus will be buried in Jordanville on Friday March 21st, ROCOR announced.

And the last point. Working on this obituary, I spent a lot of time trying to find among Metropolitan Laurus’ published speeches some eloquent quote which describes the national, public and historical meaning of the Russian Church unification. And I did not find it. He spoke of unity in a different kind of language, which we are not used to. “We ought to save our souls in love toward each other and in unity,” he said less than a month ago, receiving from Moscow Mayor Yuri Luzhkov the Compatriot of the Year award. “And it takes colossal labor, patience, humility and indulgence. Let us actively strive for these virtues in order to develop and strengthen the unity and peace in the Church, which we achieved, with God’s help. So that the divisions which befell the Russian Orthodox Church and the peoples of our fatherland in the tragic 20th century would never repeat. Let everybody begin to care about the peace within, about the peace with one’s conscience – that is about personal peace and accord in life with God. Striving for this peace and achieving it, we will thus be striving for achieving peace and unity in the life of the society. Without this – no matter how much we’d try – divisions and enmities will continue. [The 6th century saint] Abba Dorotheus used to draw a circle. In the center of the circle is God. Around the circle are we, the people. How can we become closer? Everyone has to go from his place towards the center, to God. The closer we are to the center – to God – the closer we become toward each other. That is how I see the path toward a spiritual unity of the peoples of our fatherland. Going along this path, we will actively participate in the great cause of uniting all. Amen.”

Thursday, February 21, 2008

Pat Buchanan on Kosovo

Does Balkanization Beckon Anew?

by Patrick J. Buchanan

Pat BuchananWhen the Great War comes, said old Bismarck, it will come out of “some damn fool thing in the Balkans.”

On June 28, 1914, Gavrilo Princip shot the archduke and heir to the Austrian throne Franz Ferdinand in Sarajevo, setting in motion the train of events that led to the First World War.

In the spring of 1999, the United States bombed Serbia for 78 days to force its army out of that nation’s cradle province of Kosovo. The Serbs were fighting Albanian separatists of the Kosovo Liberation Army (KLA). And we had no more right to bomb Belgrade than the Royal Navy would have had to bombard New York in our Civil War.

We bombed Serbia, we were told, to stop the genocide in Kosovo. But there was no genocide. This was propaganda. The United Nations’ final casualty count of Serbs and Albanians in Slobodan Milosevic’s war did not add up to 1 percent of the dead in Mr. Lincoln’s war.

Albanians did flee in the tens of thousands during the war. But since that war’s end, the Serbs of Kosovo have seen their churches and monasteries smashed and vandalized and have been ethnically cleansed in the scores of thousands from their ancestral province. In the exodus they have lost everything. The remaining Serb population of 120,000 is largely confined to enclaves guarded by NATO troops.

“At a Serb monastery in Pec,” writes the Washington Post, “Italian troops protect the holy site, which is surrounded by a massive new wall to shield elderly nuns from stone-throwing and other abuse by passing ethnic Albanians.”

On Sunday, Kosovo declared independence and was recognized by the European Union and President Bush. But this is not the end of the story. It is only the preface to a new history of the Balkans, a region that has known too much history.

By intervening in a civil war to aid the secession of an ancient province, to create a new nation that has never before existed and, to erect it along ethnic, religious and tribal lines, we have established a dangerous precedent. Muslim and Albanian extremists are already talking of a Greater Albania, consisting of Albania, Kosovo and the Albanian-Muslim sectors of Serbia, Montenegro and Macedonia.

If these Albanian minorities should demand the right to secede and join their kinsmen in Kosovo, on what grounds would we oppose them? The inviolability of borders? What if the Serb majority in the Mitrovica region of northern Kosovo, who reject Albanian rule, secede and call on their kinsmen in Serbia to protect them?

Would we go to war against Serbia, once again, to maintain the territorial integrity of Kosovo, after we played the lead role in destroying the territorial integrity of Serbia?

Inside the U.S.-sponsored Federation of Bosnia and Herzegovina, the autonomous Serb Republic of Srpska is already talking secession and unification with Serbia. On what grounds would we deny them?

The U.S. war on Serbia was unconstitutional, unjust and unwise. Congress never authorized it. Serbia, an ally in two world wars, had never attacked us. We made an enemy of the Serbs, and alienated Russia, to create a second Muslim state in the Balkans.

By intervening in a civil war where no vital interest was at risk, the United States, which is being denounced as loudly in Belgrade today as we are being cheered in Pristina, has acquired another dependency. And our new allies, the KLA, have been credibly charged with human trafficking, drug dealing, atrocities and terrorism.

And the clamor for ethnic self-rule has only begun to be heard.

Rumania has refused to recognize the new Republic of Kosovo, for the best of reasons. Bucharest rules a large Hungarian minority in Transylvania, acquired at the same Paris Peace Conference of 1919 where Croatia, Slovenia and Bosnia-Herzegovina were detached from Vienna and united with Serbia.

Abkhazia and South Ossetia, two provinces that have broken away from Georgia, are invoking the Kosovo precedent to demand recognition as independent nations. As our NATO expansionists are anxious to bring Georgia into NATO, here is yet another occasion for a potential Washington-Moscow clash.

Spain, too, opposed the severing of Kosovo from Serbia, as Madrid faces similar demands from Basque and Catalan separatists.

The Muslim world will enthusiastically endorse the creation of a new Muslim state in Europe at the expense of Orthodox Christian Serbs. But Turkey is also likely to re-raise the issue as to why the EU and United States do not formally recognize the Turkish Republic of Northern Cyprus. Like Kosovo, it, too, is an ethnically homogeneous community that declared independence 25 years ago.

Breakaway Transneistria is seeking independence from Moldova, the nation wedged between Rumania and Ukraine, and President Putin of Russia has threatened to recognize it, Abkhazia and South Ossetia in retaliation for the West’s recognition of Kosovo.

If Putin pauses, it will be because he recognizes that of all the nations of Europe, Russia is high among those most threatened by the serial Balkanization we may have just reignited in the Balkans.

Sunday, February 17, 2008

4th Annual Icon Exhibit This Week

Holy Images
An Exhibition of Russian Orthodox Icons from the 18th & 19th Centuries



Friday, February 22, 2008 3:00 p.m. – 9:00 p.m.
Saturday, February 23, 2008 11:00 a.m. – 5:00 p.m.
Sunday, February 24, 2008 12:00 p.m. – 5:00 p.m.

Click Here for the Schedule of Lectures and Presentations

St. Jonah Orthodox Church
2530 Old Louetta Loop
Suite #112
Spring, TX 77388

Click here for Directions

Click here to see Photos of our Icon Exhibit in 2005.

Click here to see Photos of our Icon Exhibit in 2006.

Click here to see Photos of our Icon Exhibit in 2007.


Over 50 icons will be on display, depicting images of Christ,
the Virgin Mary, Saints and other subjects;
exquisite examples of Orthodox Christianity in the traditional style of the Russian schools.
There will be new icons not displayed previously

Ethnic pastries and beverages will be for sale in our Tea Room.
St. Jonah Books & Gifts will be open

Admission is free

For further information, visit our website at www.saintjonah.org
or call 281-288-5558 or 281-467-0264.

Thursday, January 17, 2008

Nobody knows



This is a song that you've probably heard made fun of over the years (usually with just the refrain being heard), but considering the context of suffering that it originated from, it is actually a very beautiful song.

Nobody knows the trouble I’ve seen
Nobody knows the trouble but Jesus
Nobody knows the trouble I’ve seen
Glory Hallelujah!

Sometimes I’m up, sometimes I’m down
Oh, yes, Lord
Sometimes I’m almost to the ground
Oh, yes, Lord

Although you see me going along so
Oh, yes, Lord
I have my trials here below
Oh, yes, Lord

If you get there before I do
Oh, yes, Lord
Tell all my friends I’m coming too
Oh, yes, Lord

Jerusalem Post 2500 year old Seal from First Temple Period Found

First Temple seal found in Jerusalem
By ETGAR LEFKOVITS






A stone seal bearing the name of one of the families who acted as servants in the First Temple and then returned to Jerusalem after being exiled to Babylonia has been uncovered in an archeological excavation in Jerusalem's City of David, a prominent Israeli archeologist said Wednesday.

Photo: Edwin Trebels courtesy of Dr. Eilat Mazar

The 2,500-year-old black stone seal, which has the name "Temech" engraved on it, was found earlier this week amid stratified debris in the excavation under way just outside the Old City walls near the Dung Gate, said archeologist Dr. Eilat Mazar, who is leading the dig.

According to the Book of Nehemiah, the Temech family were servants of the First Temple and were sent into exile to Babylon following its destruction by the Babylonians in 586 BCE.

The family was among those who later returned to Jerusalem, the Bible recounts.


The seal, which was bought in Babylon and dates to 538-445 BCE, portrays a common and popular cultic scene, Mazar said.

The 2.1 x 1.8-cm. elliptical seal is engraved with two bearded priests standing on either side of an incense altar with their hands raised forward in a position of worship.

A crescent moon, the symbol of the chief Babylonian god Sin, appears on the top of the altar.

Under this scene are three Hebrew letters spelling Temech, Mazar said.

The Bible refers to the Temech family: "These are the children of the province, that went up out of the captivity, of those that had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and came again to Jerusalem and to Judah, every one unto his city." [Nehemiah 7:6]... "The Nethinim [7:46]"... The children of Temech." [7:55].

The fact that this cultic scene relates to the Babylonian chief god seemed not to have disturbed the Jews who used it on their own seal, she added.

The seal of one of the members of the Temech family was discovered just dozens of meters away from the Opel area, where the servants of the Temple, or "Nethinim," lived in the time of Nehemiah, Mazar said.

"The seal of the Temech family gives us a direct connection between archeology and the biblical sources and serves as actual evidence of a family mentioned in the Bible," she said. "One cannot help being astonished by the credibility of the biblical source as seen by the archaeological find."

The find will be announced by Mazar at the 8th annual Herzliya Conference on Sunday.

The archeologist, who rose to international prominence for her recent excavation that may have uncovered King David's palace, most recently uncovered the remnants of a wall from Nehemiah.

The dig is being sponsored by the Shalem Center, a Jerusalem research institute where Mazar serves as a senior fellow, and the City of David Foundation, which promotes Jewish settlement throughout east Jerusalem.