February 2, 2026
Today, there are many religious
movements, confessions, and jurisdictions in the world, often transforming into
globalist, political, ethnic, and other such structures. All of them hold one
position or another and occupy a certain place on the world map of religious
organizations. There are organizations that are numerous, with vast property
and influence, and there are very small groups about which practically nothing
is known.
Our Church, obviously, belongs to
the latter. It would be fitting to assess our position, following the
instruction of the Apostle: "Examine yourselves, whether ye be in the
faith; prove your own selves" (2 Cor. 13:5).
***
Of course, there is no point in
speaking about non-Christian religions, and we shall not do so.
Among the vast number of
Christians, we cannot be part of the so-called “Catholic Church,” since they
cultivate a whole series of heresies, the chief of which is probably this: that
they consider the “Pope of Rome” to occupy the highest place in the Christian
world — the place of Jesus Christ — one of the pope’s titles directly attests
to this: “Vicar of Christ” — Vicarius Christi (!). But the papists go
even further in their falsehood. In a five-volume papist seminary textbook,
which at one time went through five editions, it is stated that in the pope
Jesus Christ Himself is truly present “in the living”: “if Jesus Christ is really
present in the Holy Eucharist, is He fully present there?.. Obviously not… He
is present in it really, but He is mute… I bless God that He has left us not a
dead, so to speak, presence, but a living, active one… This part of Him, which
I seek in vain in the mute tabernacle… is present elsewhere; it is in the
Vatican, it is in the pope… Remove the pope, and Jesus Christ in the Eucharist
will be incomplete.” * That is, according to this Latin false teaching, Christ
is present on earth in two forms — in the Holy Gifts — a “dead and mute
Christ,” and in the pope — a “living and speaking one” (forgive us, O Lord, for
having to articulate this heresy). From this comes the invented “infallibility”
of the pope, who alone is supposedly “above” the entire Church of Christ
(whereas the Church, according to the Latins, is fallible), hence the papists’
striving to subjugate the whole world and their unrestrained attempt to absorb
not only all Christians but, now in our days, all religions whatsoever.
But neither did Christ Himself
appoint a vicar in His place, nor did the Apostles elect a “Vicar of Christ”
after His Ascension into Heaven, and the Apostle Peter himself, in his two
epistles, calls himself an Apostle and servant of Christ, but nowhere His
substitute or vicar. Accordingly, we also cannot regard the Roman pope as such.
The Latins deliberately misinterpret Christ’s threefold forgiveness of Peter
who thrice denied Him (see John 21), and they present the absolution of Peter’s
denial as his appointment as Vicar of the Savior Himself (!).
The papists, according to their
custom, may today deny what they said yesterday, but this in no way changes the
ideology of papism, since the essence of their false teaching remains unchanged
— only the external details trade places. The doctrine of papism is, in
essence, idolatry, and the pope among the Latins is an idol. For this reason,
the Orthodox often called the Roman pope the antichrist, since he claims to be
in the place of Christ. With this, I trust, all is clear.
***
Among the multitude of Protestant
churches, it is impossible to identify even one that possesses all the marks of
the Church of Christ, even though, as indeed everywhere, there can be found
sound judgments, a correct assessment of the state of our society, and
self-sacrifice for Christ. Because they do not assign primary importance to
remaining within the continuous Apostolic Church founded by Christ, in many
cases they reject Holy Tradition, cast doubt upon the Holy Mysteries, and other
things by which the Church of Christ lives, they cannot in any way be the
object of our present consideration. Not to mention other movements within
Christianity that formed on their own and came into being at some historical
stage (centuries after the Descent of the Holy Spirit), and usually have a
specific founder and a date of origin.
***
Now concerning Orthodoxy. The
Orthodox Church is that Church which preserves in full the same faith and the
same essence that were in the Apostolic Church. Naturally, with the layering of
centuries-old traditions, which made the Church more accessible for perception
and practice by one or another people in one or another historical period,
without thereby touching the very essence of the original Apostolic Church. It
is the Church of the Seven Ecumenical Councils and of those Local Churches,
united among themselves, which trace their origin back to these Councils.
The Russian
Orthodox Church
We trace our succession from the
Local Russian Orthodox Church and its last Local Council of 1917–18.
Unfortunately, those who call
themselves Orthodox today are not merely divided, but even disunited,
fragmented, and opposed to one another. From the Local Russian Orthodox Church,
various communities fell away — for example, the ritualist Old Believers, and
in the early 20th century, many different groups that inclined toward
cooperation with the Satanist Bolsheviks in the work of destroying the Church
of Christ on our land — various Renovationist groups, the Grigorievites — but
they did not gain authority or trust within the Church environment and, over
time, ceased to exist as organized bodies. Then the God-fighters made the
existence of a free Church Center impossible, and anyone from the Church milieu
who was put forward to positions of Church leadership was subjected to immense
pressure and real physical isolation with threats to their life if they refused
to carry out the will of the God-fighters. This continued until the appearance
of Sergius Stragorodsky, who fully accepted all the conditions of the
God-fighters, and from him began the formation of today’s Moscow Patriarchate —
an organization absolutely subordinated to Kremlin power, being an inseparable
part of it, serving it alone, and unquestioningly carrying out all its
directives. All other candidates who refused cooperation with the devil
accepted a martyr’s death or died in isolation (Metropolitan Agafangel of
Yaroslavl).
In the USSR, the spiritually free
Church of Christ, independent of external forces, was compelled to go
underground, while abroad it was preserved in the form of the free and
independent Russian Orthodox Church Outside of Russia. Other Russian church organizations
— the OCA and the Evlogians — were under external Kremlin or Masonic influence,
control, and dependence.
The Russian
Orthodox Church Outside of Russia
Thus, we trace our succession
specifically from the Russian Orthodox Church Outside of Russia.
The Catacomb Church in the USSR
had no central administration, but existed — or more accurately, survived — in
the form of separate, scattered communities. After the fall of the Iron Curtain
in the USSR, its parishes and individual representatives who had preserved
Orthodox consciousness joined the ROCOR.
The Kremlin authorities, who had
dreamed since as early as 1920 of the destruction of the ROCOR (a task
undertaken, according to archival data, by Tuchkov himself), and which by the
end of the last century and the beginning of the current one remained (even by
the mere fact of its independence) practically the only organized and
authoritative opponent of the Moscow Patriarchate (and, moreover, with the
opening of parishes on the territory of the former USSR, had become its
internal enemy), directed considerable forces and resources toward the
realization of this goal. This massive, planned operation to destroy the ROCOR,
which began in the 1990s (due to the fall of the "Iron Curtain" —
prior to that, a routine systemic effort had been underway), was carried out by
divisions of the Ministry of Foreign Affairs (ambassadors and embassy staff
were instructed to attend services and embed themselves in communities) and the
FSB, in cooperation with the Moscow Patriarchate, under the oversight and
control of the President of the Russian Federation, the God-fighter V. V.
Putin. As part of this special operation, on Putin’s directive, the Soviet-era
program “Russkiy Mir” (“Russian World”) was revived. Budgetary funds of
the Russian Federation were allocated to this large-scale special operation,
and a significant number of professionals — officers and agents — were
mobilized, who, for salaries, bonuses, and rewards, carried out the order given
to them to liquidate the Church. This was in addition, of course, to the naïve
and deceived individuals within the ROCOR itself.
Having united part of ROCOR with
the Moscow Patriarchate and thus liquidated a portion of ROCOR, the FSB was
concerned that the part of ROCOR which did not join the MP (and this amounted,
in total, to approximately half of the former ROCOR) would not reconstitute
itself and thereby revive the threat of serious opposition to the Soviet
regime. To prevent this, “partisans” — KGB agents — were embedded within the
non-joined factions with the aim of sowing discord and hindering their
unification. So far, we reliably know of only one such agent — M. V.
Nazarov-Pakhomov, with the KGB codename “Walter” (about which, thanks to him,
he himself gave testimony). In New York, there was an attempt to take control
of our Synod by the entrepreneur Yuri Lukin, who offered to house the Synod on
his estate in Mountain View (equipped with surveillance cameras), with the
condition that we would pay rent and utilities. I agreed, on one condition —
that the money collected by our Church and invested into the personal estate of
Yuri Lukin be accounted for separately, so that, in the event of a
deterioration in our relations and the Synod’s departure from Mountain View, we
could reclaim the amount we had contributed. This was stipulated so that,
should we find ourselves out on the street, we would be able to either purchase
or rent premises to continue the work of the Synod. Lukin initially agreed
immediately. But a few days later, evidently after consulting someone, he
stated that this did not suit him, and that all funds collected by the Synod
must belong to him personally — that is, what he wanted was total control over
us. Naturally, such conditions were unacceptable for us. To this day, Yuri
Lukin continues to keep under his control the former Bishop Andronik, who
resides on his Mountain View estate, along with the clergy and faithful who
support him.
Today it is already perfectly
clear that the main goal of the leaders of the group that found itself near
Metropolitan Vitaly was to keep him in complete isolation so as to prevent the
reconstitution of the former ROCOR around him. Unfortunately, they succeeded in
this through “successful” fragmentations and schisms, removing from the
Metropolitan all the “unnecessary” and “superfluous” people — who quite
possibly were striving to act in that situation with full sincerity.
This conscious or subconscious
opposition to the restoration of ROCOR may also be attributed to all the other
schismatic “splinters,” whose purpose and essence of existence is to retreat
into isolation and die alone. In the most innocent case, this is banal
sectarian thinking; in the worst — the execution of a direct assignment from
the God-fighters. In any case, as of today, what exists is a collection of
sects, closed-in and dying out. The only question is to which category they
belong — whether they formed independently, by virtue of their hopeless
sectarian mentality, or whether they were organized by the God-fighters. Here
lies an entire field for reflection and conclusions — who is who among them.
But this, of course, does not change the essence of the matter.
The main sign of unorthodoxy
nowadays among the “true Christians” is the heresy of opposition to the Dogma
of the Church, and, as a result, the complete absence of any desire for the
unity of the Church. And this, unfortunately, is now seen even at the level of
ordinary parishioners.
Just as special individuals were
assigned to Metropolitan Vitaly, so too were such people attached to me, as the
only bishop of ROCOR who did not go into union with the MP on the day of the
signing of the Act of Unification in the presence of Putin (the other former
hierarch who was against it, Bishop Daniel, was, like Metropolitan Vitaly,
isolated and ultimately “treated”). At that time, several individuals appeared
on social media who deliberately engaged in discrediting me (which,
incidentally, to some extent continues to this day). Among other things, there
even appeared a LiveJournal account with a distorted version of my name
(agafa-aggel) and my own photograph as the “userpic.” In the open information
space, on such platforms as Wikipedia, outright lies are written about our
Church and about me, and when attempts are made to correct the information, the
administrators there issue threats of complete blocking. And then there is the
absolute obstruction, at the suggestion of the Moscow Patriarchate, from the
administrative resources everywhere. Altogether, in the matter of the Church of
Christ, we see a systematic, professionally executed approach. The system of
the invisible spread of globalism in our days is operative, and it is not of
God, and it works against God.
At present, we see that there are
virtually no Orthodox who are free and independent from external forces, and
establishing communion with dependent — and therefore unorthodox — groups
carries the risk of also finding oneself, even if indirectly, in dependence on
external political or Masonic forces. Therefore, it is impossible to unite with
religious organizations that are not free and have one form or another of
external dependence. We desire to be only Orthodox.
I am, without doubt, an opponent
of all artificially created organizations, especially religious ones. The
Church of Christ was founded by Christ once and for all time. All the efforts
of Stalin and of global Freemasonry to organize the Church under their
influence and control are doomed to collapse before the Face of God, the
Gospel, and the coming Kingdom. The farther the Church is from political
events, the closer it is to Christ. But both in communist states and in
post-communist ones, the ideology of enslavement has always been at the
forefront. In the Russian Federation even today there are people who monitor
the state of alternative religious organizations — on the one hand, for the
sake of liquidating them through absorption into the MP, and on the other — to
prevent them from uniting into any real force. The God-fighting Soviet system
is still working systematically to this day.
***
At present, we remain alone
within the Local Russian Orthodox Church — or rather, we continue to remain so,
as this isolation of ROCOR was at one time testified to by St. Metropolitan
Philaret. We do not declare ourselves to be the one and only true [Russian] Church
of Christ — we cannot know that — but neither do we see anyone around us who
possesses the full set of necessary marks of the true Church of Christ. We are
open to dialogue with all who are independent and who sincerely consider
themselves believing Orthodox Christians and strive for the unity of the
Orthodox Church.
We believe that we belong to the
true Russian Orthodox Church, and through it — to the Church founded by Christ.
We should not be excessively concerned with the question of our numbers or the
overall number of those being saved — that lies within the domain of God. The
main thing is that we are free from external influences, and over us is only
God. We believe that our Church will be saved, as one that has not departed
from the original Apostolic Church of Christ, and, if Christ has so ordained,
then we too shall be saved in it: “Fear not, little flock; for it is your
Father's good pleasure to give you the Kingdom” (Luke 12:32). So may it be!
* BOUGAUD (Emile, abbé). Le christianisme et les temps
présents, Tome IV “L’Eglise”, Paris, Poussielgue frères. 1882, pp. 506–516.
— Bougaud (Emile, abbé), Christianity and the Present Times, Vol. IV
“The Church.” — Cited in: Herman Ivanov-Treenadzaty. The Russian Church
Facing the West, Moscow, Grad Kitezh Publishers, 1994, p. 238.
Russian source:
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