Russia Isn’t Persecuting Its Small Farmers and Ranchers . . .

 . . . unlike the corporate controlled governments of the united States.  Perhaps the Southern States could put into a practice a thing or two Russia is doing in this regard:

Imagine living in a country where having the freedom to cultivate your own land, tax-free and without government interference, is not only common but also encouraged for the purpose of promoting individual sovereignty and strong, healthy communities. Now imagine that in this same country, nearly all of your neighbors also cultivate their own land as part of a vast network of decentralized, self-sustaining, independent “eco-villages” that produce more than enough food to feed the entire country.

You might be thinking this sounds like some kind of utopian interpretation of historical America, but the country actually being described here is modern-day Russia. It turns out that Russia’s current agricultural model is one that thrives as a result of the millions of small-scale, family-owned and -operated, organically-cultivated farms that together produce the vast majority of the food consumed throughout the country.

A far cry from the unsustainable, chemical-dependent, industrialized agriculture system that dominates the American landscape today, Russia’s agricultural system, which is not technically a system at all, is run by the people and for the people. Thanks to government policies there that actually encourage autonomous family farming, rather than cater to the greed of chemical and biotechnology companies like they do here in the states, the vast majority of Russians are able and willing to grow their own food on privately-owned family plots known as “dachas.”

According to The Bovine, Russia’s Private Garden Plot Act, which was signed into law back in 2003, entitles every Russian citizen to a private plot of land, free of charge, ranging in size from 2.2 acres to 6.8 acres. Each plot can be used for growing food, or for simply vacationing or relaxing, and the government has agreed not to tax this land. And the result of this effort has been phenomenal, as Russian families collectively grow practically all the food they need.

 . . .

Back in 1999, it was estimated that 35 million small family plots throughout Russia, operated by 105 million people, or 71 percent of the Russian population, were producing about 50 percent of the nation’s milk supply, 60 percent of its meat supply, 87 percent of its berry and fruit supply, 77 percent of its vegetable supply, and an astounding 92 percent of its potato supply. The average Russian citizen, in other words, is fully empowered under this model to grow his own food, and meet the needs of his family and local community.

“Bear in mind that Russia only has 110 days of growing season per year — so in the U.S., for example, gardeners’ output could be substantially greater. Today; however, the area taken up by lawns in the U.S. is two times greater than that of Russia’s gardens — and it produces nothing but a multi-billion-dollar lawn care industry.”

 . . .

Source:  http://www.trueactivist.com/russias-small-scale-organic-agriculture-model-may-hold-the-key-to-feeding-the-world/, posted 30 Sept. 2012, accessed 21 April 2014

(Thanks to DR for the report.)

Christ is risen!

Truly He is risen!

‘ . . . mighty men which were of old, men of renown’ -- Genesis 6:4, Part II

Considering the centrality of poetry in the Southern experience, it seems good to call attention to one of the earliest Christian Anglo-Saxon poets, St Cædmon of Whitby, who is mentioned in St Bede’s Ecclesiastical History as being a monk in the monastery of the holy Abbess Hilda (about whom we hope to say more anon).  Following is a brief account of his life:

THERE was in this abbess's monastery a certain brother, particularly remarkable for the grace of God, who was wont to make pious and religious verses, so that whatever was interpreted to him out of Scripture, he soon after put the same into poetical expressions of much sweetness and humility, in English, which was his native language. By his verses the minds of many were often excited to despise the world, and to aspire to heaven. Others after him attempted, in the English nation, to compose religious poems, but none could ever compare with him, for he did not learn the art of poetry from men, but from God; for which reason he never could compose any trivial or vain poem, but only those which relate to religion suited his religious tongue; for having lived in a secular habit till he was well advanced in years, he had never learned anything of versifying; for which reason being sometimes at entertainments, when it was agreed for the sake of mirth that all present should sing in their turns, when he saw the instrument come towards him, he rose up from table and returned home.

Having done so at a certain time, and gone out of the house where the entertainment was, to the stable, where he had to take care of the horses that night, he there composed himself to rest at the proper time; a person appeared to him in his sleep, and saluting him by his name, said, "Caedmon, sing some song to me." He answered, "I cannot sing; for that was the reason why I left the entertainment, and retired to this place because I could not sing." The other who talked to him, replied, "However, you shall sing." ­ "What shall I sing?" rejoined he. "Sing the beginning of created beings," said the other. Hereupon he presently began to sing verses to the praise of God, which he had never heard, the purport whereof was thus : We are now to praise the Maker of the heavenly kingdom, the power of the Creator and his counsel, the deeds of the Father of glory. How He, being the eternal God, became the author of all miracles, who first, as almighty preserver of the human race, created heaven for the sons of men as the roof of the house, and next the earth. This is the sense, but not the words in order as he sang them in his sleep; for verses, though never so well composed, cannot be literally translated out of one language into another, without losing much of their beauty and loftiness. Awaking from his sleep, he remembered all that he had sung in his dream, and soon added much more to the same effect in verse worthy of the Deity.

In the morning he came to the steward, his superior, and having acquainted him with the gift he had received, was conducted to the abbess, by whom he was ordered, in the presence of many learned men, to tell his dream, and repeat the verses, that they might all give their judgment what it was, and whence his verse proceeded. They all concluded, that heavenly grace had been conferred on him by our Lord. They expounded to him a passage in holy writ, either historical, or doctrinal, ordering him, if he could, to put the same into verse. Having undertaken it, he went away, and returning the next morning, gave it to them composed in most excellent verse; whereupon the abbess, embracing the grace of God in the 'man, instructed him to quit the secular habit, and take upon him the monastic life; which being accordingly done, she associated him to the rest of the brethren in her monastery, and ordered that he should be taught the whole series of sacred history. Thus Caedmon ' keeping in mind all he heard, and as it were chewing the cud, converted the same into most harmonious verse; and sweetly repeating the same, made his masters in their turn his hearers. He sang the creation of the world, the origin of man, and all the history of Genesis : and made many verses on the departure of the children of Israel out of Egypt, and their entering into the land of promise, with many other histories from holy writ; the incarnation, passion, resurrection of our Lord, and his ascension into heaven; the coming of the Holy Ghost, and the preaching of the apostles ; also the terror of future judgment, the horror of the pains of hell, and the delights of heaven; besides many more about the Divine benefits and judgments, by which he endeavoured to turn away all men from the love of vice, and to excite in them the love of, and application to, good actions; for he was a very religious man, humbly submissive to regular discipline, but full of zeal against those who behaved themselves otherwise; for which reason he ended his life happily.

For when the time of his departure drew near, he laboured for the space of fourteen days under a bodily infirmity which seemed to prepare the way, yet so moderate that he could talk and walk the whole time. In his neighbourhood was the house to which those that were sick, and like shortly to die, were carried. He desired the person that attended him, in the evening, as the night came on in which he was to depart this life, to make ready a place there for him to take his rest. This person, wondering why he should desire it, because there was as yet no sign of his dying soon, did what he had ordered. He accordingly went there, and conversing pleasantly in a joyful manner with the rest that were in the house before, when it was past midnight, he asked them, whether they had the Eucharist there? They answered, "What need of the Eucharist? for you are not likely to die, since you talk so merrily with us, as if you were in perfect health." ­" However," said he, "bring me the Eucharist." Having received the same into his hand, he asked, whether they were all in charity with him, and without any enmity or rancour? They answered, that they were all in perfect charity, and free from anger; and in their turn asked him, whether he was in the same mind towards them? He answered, "I am in charity, my children, with all the servants of God." Then strengthening himself with the heavenly viaticum, he prepared for the entrance into another life, and asked, how near the time was when the brothers were to be awakened to sing the nocturnal praises of our Lord? They answered, "It is not far off." Then he said, "Well, let us wait that hour; " and signing himself with the sign of the cross, he laid his head on the pillow, and falling into a slumber, ended his life so in silence.

Thus it came to pass, that as he had served God with a simple and pure mind, and undisturbed devotion, so he now departed to his presence, leaving the world by a quiet death; and that tongue, which had composed so many holy words in praise of the Creator, uttered its last words whilst he was in the act of signing himself with the cross, and recommending himself into his hands, and by what has been here said, he seems to have had foreknowledge of his death (Ecclesiastical History of the English People, Book IV, Chapter XXIV, http://www.fordham.edu/halsall/basis/bede-book4.asp, posted December 1997 by Paul Halsall, accessed 17 April 2014).

Although they are not known to us at the moment, we ask the Lord that we might be blessed with the finding of St Cædmon’s poems in these latter times to help us in our journey toward salvation.

Holy St Cædmon, pray for us sinners in the South!

A Blessed Easter to you all!  We will return after Easter Sunday.

A Battle Won

Has something ground-shaking just happened in Nevada, with the stand-down of federal Bureau of Land Management (BLM) thugs before a group armed cowboys and other plain folk intent on freeing a family rancher’s cattle, which were stolen by the BLM at the behest of Sen Reid, a Communist Chinese owned solar power firm, et al.? 

A video of the pivotal confrontation:

For more background on the story:

http://www.infowars.com/breaking-sen-harry-reid-behind-blm-land-grab-of-bundy-ranch/

Welcoming Spring - 2014

--‘Spring’, by our near of kin from South Carolina, Henry Timrod (Source:  http://www.gutenberg.org/files/845/845-h/845-h.htm#link2H_4_0004, 7 Feb. 2013, accessed 12 April 2014):

     Spring, with that nameless pathos in the air

     Which dwells with all things fair,

     Spring, with her golden suns and silver rain,

     Is with us once again.

     Out in the lonely woods the jasmine burns

     Its fragrant lamps, and turns

     Into a royal court with green festoons

     The banks of dark lagoons.

     In the deep heart of every forest tree

     The blood is all aglee,

     And there's a look about the leafless bowers

     As if they dreamed of flowers.

     Yet still on every side we trace the hand

     Of Winter in the land,

     Save where the maple reddens on the lawn,

     Flushed by the season's dawn;

     Or where, like those strange semblances we find

     That age to childhood bind,

     The elm puts on, as if in Nature's scorn,

     The brown of Autumn corn.

     As yet the turf is dark, although you know

     That, not a span below,

     A thousand germs are groping through the gloom,

     And soon will burst their tomb.

     Already, here and there, on frailest stems

     Appear some azure gems,

     Small as might deck, upon a gala day,

     The forehead of a fay.

     In gardens you may note amid the dearth

     The crocus breaking earth;

     And near the snowdrop's tender white and green,

     The violet in its screen.

     But many gleams and shadows need must pass

     Along the budding grass,

     And weeks go by, before the enamored South

     Shall kiss the rose's mouth.

     Still there's a sense of blossoms yet unborn

     In the sweet airs of morn;

     One almost looks to see the very street

     Grow purple at his feet.

     At times a fragrant breeze comes floating by,

     And brings, you know not why,

     A feeling as when eager crowds await

     Before a palace gate

     Some wondrous pageant; and you scarce would start,

     If from a beech's heart,

     A blue-eyed Dryad, stepping forth, should say,

     "Behold me!  I am May!"

     Ah! who would couple thoughts of war and crime

     With such a blessëd time!

     Who in the west wind's aromatic breath

     Could hear the call of Death!

     Yet not more surely shall the Spring awake

     The voice of wood and brake,

     Than she shall rouse, for all her tranquil charms,

     A million men to arms.

     There shall be deeper hues upon her plains

     Than all her sunlit rains,

     And every gladdening influence around,

     Can summon from the ground.

     Oh! standing on this desecrated mould,

     Methinks that I behold,

     Lifting her bloody daisies up to God,

     Spring kneeling on the sod,

     And calling, with the voice of all her rills,

     Upon the ancient hills

     To fall and crush the tyrants and the slaves

     Who turn her meads to graves.

--‘The Spring’, by our more distant kinsman, the Rev William Barnes of Dorset, England (Source:  http://www.gutenberg.org/files/21785/21785-h/21785-h.htm#page3, 9 June 2007, accessed 12 April 2014):

When wintry weather's all a-done,

An' brooks do sparkle in the zun,

An' nâisy-buildèn rooks do vlee

Wi' sticks toward their elem tree;

When birds do zing, an' we can zee

Upon the boughs the buds o' spring,—

Then I'm as happy as a king,

A-vield wi' health an' zunsheen.

Vor then the cowslip's hangèn flow'r

A-wetted in the zunny show'r,

Do grow wi' vi'lets, sweet o' smell,

Bezide the wood-screen'd grægle's bell;

Where drushes' aggs, wi' sky-blue shell,

Do lie in mossy nest among

The thorns, while they do zing their zong

At evenèn in the zunsheen.

An' God do meäke his win' to blow

An' raïn to vall vor high an' low,

An' bid his mornèn zun to rise

Vor all alike, an' groun' an' skies

Ha' colors vor the poor man's eyes:

An' in our trials He is near,

To hear our mwoan an' zee our tear,

An' turn our clouds to zunsheen.

An' many times when I do vind

Things all goo wrong, an' vo'k unkind,

To zee the happy veedèn herds,

An' hear the zingèn o' the birds,

Do soothe my sorrow mwore than words;

Vor I do zee that 'tis our sin

Do meäke woone's soul so dark 'ithin,

When God would gi'e woone zunsheen.

‘ . . . mighty men which were of old, men of renown’ -- Genesis 6:4

Southrons and many other Westerners have had their connections to the past cut quite short, replaced by the passing desires and comforts of the moment.  For those who wish to begin repairing those ties with our forefathers and the Christian civilization they built, a great place to start is St Bede’s Ecclesiastical History of the English People.  In it one will find holy men and women worthy of our honor and our prayers and our walking-after, men and women of our own Christian Faith and our own flesh and blood. 

In an age of artificially fabricated idols with whom we share no true or lasting bond (be they actors, musicians, athletes, politicians, etc.), we need more than ever to gather near to ourselves our kinfolk of the British and Irish Isles, Africa, and the other lands of our mothers and fathers and listen to them, learn from their lives and teachings, and pass them on to our children and those after them.  Then our extended family will come closer to reaching its proper bounds, as we live and rejoice in those who are in heaven as well as in those who are on the earth.  For the Body of Christ is one, and death cannot separate us even now.

We have already seen some of the life of holy St Oswald in an earlier posting; let us now read some of the life of his predecessor, the holy King Edwin of Northumbria, who brought the Orthodox Christian Faith to his people in the 7^th century after Christ’s Incarnation and later died a martyr.

KING EDWIN, therefore, with all the nobility of the nation, and a large number of the common sort, received the faith, and the washing of regeneration, in the eleventh year of his reign, which is the year of the incarnation of our Lord 627, and about one hundred and eighty after the coming of the English into Britain. He was baptized at York, on the holy day of Easter, being the 12th of April, in the church of St. Peter the Apostle, which he himself had built of timber, whilst he was catechising and instructing In order to receive baptism. In that city also he appointed the see of the bishopric of his instructor and bishop, Paulinus. But as soon as he was baptized, he took care, by the direction of the same Paulinus, to build in the same place a larger and nobler church of stone, in the midst whereof that same oratory which he had first erected should be enclosed. Having therefore laid the foundation, he began to build the church square, encompassing the former oratory. But before the whole was raised to the proper height, the wicked assassination of the king left that work to be finished by Oswald his sucessor. Paulinus, for the space of six years from that time, that is, till the end of the reign of that king, by his consent and favour, preached the word of God in that Country, and all that were preordained to eternal life believed and were baptized. Among whom were Osfrid and Eadfrid, King Edwin's sons, who were both born to him, whilst he was in banishment, of Quenberga, the daughter of Ceari, king of the Mercians.

Afterwards other children of his by Queen Ethelberga were baptized, viz. Ethelhun and his daughter Etheidrith, and another, Wuscfrea, a son; the first two of which were snatched out of this life whilst they were still in their white garments, and buried in the church at York. Ifli, the son of Osfrid, was also baptized, and many more noble and illustrious persons. So great was then the fervour of the faith, as is reported, and the desire of the washing of salvation among the nation of the Northumbrians, that Paulinus at a certain time coming with the king and queen the royal country-seat, which is called Adgefrin, stayed there with them thirty-six days, fully occupied in catechising and baptizing; during which days, from morning till night, he did nothing else but instruct the people resorting from all villages and places, in Christ's saving word; and when instructed, he washed them with the water of absolution in the river Glen, which is close by. This town, under the following kings, was abandoned, and another was built intead of it, at the place called Melmin.

These things happened in the province of the Bernicians; but in that of the Deiri also, where he was wont often to be with the king, he baptized in the river Swale, which runs by the village of Cataract; for as yet oratories, or fonts, could not be made in the early infancy of the church in those parts. But he built a church in Campodonum, which afterwards the pagans, by whom King Edwin was slain, burnt, together with all the town. In the place of which the later kings built themselves a country-seat in the Country called Loidis. But the altar, being of stone, escaped the fire and is still preserved in the monastery of the most reverend abbot and priest, Thridwulf, which is in Elsiete wood.

. . .

PAULINUS also preached the word to the province of Lindsey, which is the first on the south side of the river Humber, stretching out as far as the sea; and he first converted the governor of the city of Lincoln, whose name was Blecca, with his whole family. He likewise built, in that city, a stone church of beautiful workmanship; the roof of which having either fallen through age, or been thrown down by enemies, the walls are still to be seen standing, and every year some miraculous cures are wrought in that place, for the benefit of those who have faith to seek the same. In that church, Justus having departed to Christ, Paulinus consecrated Honorius bishop in his stead, as will be hereafter mentioned in its proper place. A certain abbot and priest of the monastery of Peartaneu, a man of singular veracity, whose name was Deda, in relation to the faith of this province told me that one of the oldest persons had informed him, that he himself had been baptized at noon-day, by the Bishop Paulinus, in the presence of King Edwin, with a great number of the people, in the river Trent, near the city, which in the English tongue is called Tiovulfingacestir; and he was also wont to describe the person of the same Paulinus, that he was tall of stature, a little stooping, his hair black, his visage meagre, his nose slender and aquiline, his aspect both venerable and majestic. He had also with him in the ministry, James, the deacon, a man of zeal and great fame in Christ's church, who lived even to our days.

It is reported that there was then such perfect peace in Britain, wheresoever the dominion of King Edwin extended, that, as is still proverbially said, a woman with her newborn babe might walk throughout the island, from sea to sea, without receiving any harm. That king took such care for the good of his nation, that in several places where he had seen clear springs near the highways he caused stakes to be fixed, with brass dishes hanging at them, for the conveniency of travellers; nor durst any man touch them for any other purpose than that for which they were designed, either through the dread they had of the king, or for the affection which they bore him. His dignity was so great throughout his dominions, that his banners were not only borne before him in battle, but even in time of peace, when he rode about his cities, towns, or provinces, with his officers, the standard-bearer was wont to go before him. Also, when he walked along the streets, that sort of banner which the Romans call Tufa, and the English, Tuuf, was in like manner borne before him (Ecclesiastical History, Book II, Chapters XIV and XVI, http://www.fordham.edu/halsall/basis/bede-book2.asp, posted August 1998 by Paul Halsall, accessed 9 April 2014).

When one thinks of King Edwin riding on horseback through his realms, receiving due love from his people, and then thinks of similar scenes in the South with Washington, Lee, Johnston, Jackson, or others riding with their majestic bearing and being honored by thankful Southerners, one is struck at how little, in some ways, things had changed in the ways of life of Englishmen from that time up to the time of the War in the South.

Through the prayers of the saints, the mercies of God, and our own prayers, fasting, and other efforts, perhaps we Southerners will see once again pious, evangelistic, folk-loving kings riding (not driving a barbarous motor car) into our towns and villages with the shepherds of the Church to help and sanctify us.  May we be so blessed as to enter into such a venerable tradition.

Orthodox Russia and the Unrepentant, Dying West

‘PYLADES:  . . . Make all men living your enemies, but not the gods’ – Aeschylus, The Libation-Bearers, p. 136.

‘ . . . the Christianity of the West has committed suicide, because it stopped being Christianity when it stopped being the [Orthodox] Church; . . . it received death itself into its bosom . . .’ -- Aleksei Khomiakov, ‘Some Remarks by an Orthodox Christian Concerning the Western Communions, on the Occasion of a Letter Published by the Archbishop of Paris’, On Spiritual Unity, p. 102.

Pat Buchanan’s writings on Russia hit once again very near the mark:

. . . Putin is saying the new ideological struggle is between a debauched West led by the United States and a traditionalist world Russia would be proud to lead.

In the new war of beliefs, Putin is saying, it is Russia that is on God’s side. The West is Gomorrah.

Western leaders who compare Putin’s annexation of Crimea to Hitler’s Anschluss with Austria, who dismiss him as a “KGB thug,” who call him “the alleged thief, liar and murderer who rules Russia,” as the Wall Street Journal’s Holman Jenkins did, believe Putin’s claim to stand on higher moral ground is beyond blasphemous.

But Vladimir Putin knows exactly what he is doing, and his new claim has a venerable lineage. The ex-Communist Whittaker Chambers who exposed Alger Hiss as a Soviet spy, was, at the time of his death in 1964, writing a book on “The Third Rome.”

The first Rome was the Holy City and seat of Christianity that fell to Odoacer and his barbarians in 476 A.D. The second Rome was Constantinople, Byzantium, (today’s Istanbul), which fell to the Turks in 1453. The successor city to Byzantium, the Third Rome, the last Rome to the old believers, was — Moscow.

Putin is entering a claim that Moscow is the Godly City of today and command post of the counter-reformation against the new paganism.

Putin is plugging into some of the modern world’s most powerful currents.

Not only in his defiance of what much of the world sees as America’s arrogant drive for global hegemony. Not only in his tribal defense of lost Russians left behind when the USSR disintegrated.

He is also tapping into the worldwide revulsion of and resistance to the sewage of a hedonistic secular and social revolution coming out of the West.

In the culture war for the future of mankind, Putin is planting Russia’s flag firmly on the side of traditional Christianity. His recent speeches carry echoes of John Paul II whose Evangelium Vitae in 1995 excoriated the West for its embrace of a “culture of death.”

What did Pope John Paul mean by moral crimes?

The West’s capitulation to a sexual revolution of easy divorce, rampant promiscuity, pornography, homosexuality, feminism, abortion, same-sex marriage, euthanasia, assisted suicide — the displacement of Christian values by Hollywood values.

Washington Post columnist Anne Applebaum writes that she was stunned when in Tbilisi to hear a Georgian lawyer declare of the former pro-Western regime of Mikhail Saakashvili, “They were LGBT.”

“It was an eye-opening moment,” wrote Applebaum. Fear and loathing of the same-sex-marriage pandemic has gone global. In Paris, a million-man Moral Majority marched in angry protest.

Author Masha Gessen, who has written a book on Putin, says of his last two years, “Russia is remaking itself as the leader of the anti-Western world.”

But the war to be waged with the West is not with rockets. It is a cultural, social, moral war where Russia’s role, in Putin’s words, is to “prevent movement backward and downward, into chaotic darkness and a return to a primitive state.”

Would that be the “chaotic darkness” and “primitive state” of mankind, before the Light came into the world?

 . . .

Source:  http://vdare.com/articles/putin-vs-cultural-marxism-whose-side-is-god-on-now, posted and accessed 5 April 2014

Father Andrew Phillips expands on Mr Buchanan’s ideas:

To speak of a new Cold War between the Western secularist world and the Russian Christian world is absurd; the Western aggression of the Cold War never finishes and has been going on for centuries, at least since the age of Daniel of Galicia (1205–1255) and St Alexander of the Neva (1221-1263). True, sometimes that Cold War heats up, as in the thirteenth century, as in 1612, 1812, 1854, 1914 and 1941. Or, as in recent years, with the attempted US-funded and EU-backed Georgian invasion of Russia in 2008 and now the US-funded and EU-backed seizure of power by mainly Catholic Neo-Nazis in the Ukraine in 2014.

The roots of this aggression, ‘the ‘Cold War’, were sown over a thousand years ago, when what had been the western part of the Church assumed the ideology of papism. This ideology, known as the filioque and stating that the Holy Spirit proceeds from the Pope of Rome, meant that what had been the western part of the Church became a papocaesarist State, its self-proclaimed task to conquer the whole world. This globalist imperialism was in the sixteenth century inherited by a new vital force in the West, Protestantism, which asserted that all male believers are popes, not just one, so ‘democratising’ the filioque.

Today and since its long-awaited appearance in the 1960s, there is the new vital force of atheist secularism, which asserts that all, believers or not, are popes, so further democratising the filioque and making faith completely irrelevant, for the Holy Spirit proceeds from all human nature, not just from white males, but also from atheists, pagans, homosexuals, transgenders etc. So the process of apostasy that started in Rome long ago spread outside it. Rome was only the carrier of the virus that will lead to final apostasy and the end of the world.

In today’s Ukraine we see how all these forces, Catholicism (in its Uniat form), Protestantism (in the new self-appointed President), secularist atheism (in the ideology that rules all these puppets), and also schismatic and apostatic ‘Orthodoxy’ under the married ‘monk’ Denisenko who concelebrates with Catholics) the apostate front is complete. All the filioquists are together, all united, all ready to accept the rule of Antichrist, as long as the West rewards them with their toy of Ukrainian nationalism.

. . .

Euroatlantic aggression against the unity of Holy Rus means a clear choice between Western Secularism and Orthodox Christianity. Whose side are you on?

Source:  http://www.events.orthodoxengland.org.uk/euroatlantic-aggression-against-the-unity-of-holy-rus/, posted 27 March 2014, accessed 29 March 2014

And here is the South, the unfortunate inheritor of the West’s Great Schism from Orthodoxy, yet in many ways striving to escape from that curse, groping about in the darkness for the True Faith and for the life that grows out of it.  Thus her social bond individualism, her agrarianism, her hospitality and kindness, her camp meetings (a sort of pilgrimage), and so forth that reflect Orthodox doctrine. 

But she must make a clean break.  There can be no compromise with falsehood, error, heresy.  She must walk away from the unfortunate Catholic and Protestant distortions of the Faith once given by Christ to his Apostles, and lovingly, gratefully, and humbly embrace Orthodox Christianity.  She must walk away from the corrupt Western nations (the [u]nited States and E.U.) who are ruled by greedy, power-mad corporate owners/banksters and their chosen politicians and technocrats, and toward some place, some ally.  As Dr Joseph Farrell put it,

Secession movements typically require the support of some major power in order to succeed(witness the case of the Crimea and Russia) . . .

Source:  http://gizadeathstar.com/2014/04/spanish-protests-shut-55-banks-venice-votes-secede/, posted 4 April 2014, accessed 7 April 2014

Thus we again implore all those who wish to see an independent, Christian South (or such Southern States as wish to leave the godless rule of Washington City) to form ties of friendship with Russia, who alone doth offer the nations a respite from the wickedness engulfing the world.

Works Cited

Aeschylus.  The Libation-Bearers, in The Oresteian Trilogy.  Vellacott, Philip, trans.  New York, Ny.: Penguin Books, 1983.

Khomiakov, Aleksei.  ‘Some Remarks by an Orthodox Christian Concerning the Western Communions, on the Occasion of a Letter Published by the Archbishop of Paris’. On Spiritual Unity: A Slavophile Reader. Bird, Robert, and Boris Jakim, trans. Hudson, Ny.: Lindisfarne Books, 1998.