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Marko B. Dimitrijevich




SPIRITUAL AND POLITICAL UNITY
OF THE ORTHODOX NATIONS








Coat of arms of Grand Duchess Anastasia Nikolayevna Romanova






Saint Seraphim of Sarov predicted the renewal of the Orthodox Tsarist Russia, which would protect the Orthodox Byzantine alliance of peoples against new bombardments.
The head of this alliance would be all of our nations, and the leader among them, if God and our valiant unity grant, the Great Russian Tsar. He, as a geopolitical measure on the scale of the world, as a legitimate inheritor of the Roman Autocrator with the two-headed eagle, has the blessing to hold back the coming of the anti-Christ. (Pl, 2nd Thess.)
That anti-bankers alliance, which other peaceful civilisations would join, would postpone the final destructive charge and rage of the anti-Christ against our planet.


Episcope of Buda Danilo Krstich







Saint John of Shanghai and San Francisco   “Where two or three are gathered in My name, there am I” – we are told by our Lord Jesus Christ, as to point out the importance of unity as an especially important factor for reaching the mercy of God.

   On a purely material level, the practical advantage of an organised community over a group of incoherent individuals is more than obvious. The former's strength is far more than the latter's individual parts combined.

   This strength, as much as it is important among individuals, is even more significant when it exists among peoples – as live historical organisms, since many peoples will achieve their common goals more easily if they are mutually organised and work as one.

   These are the main reasons why nations which are traditionally, mainly or completely, Orthodox should strive with extra zeal to achieve political and improve the spiritual unity of their nations. We are guided to that duty by the Holy Gospel, with its message of the unity in Christ, which we mentioned earlier, as well as by the commandment to love thy neighbour, and last of all by our past experiences. Just to mention one example, it was only through the united efforts of the Balkan Orthodox nations, with Tsarist Russia's help and patronage, that the Turks were driven from the Balkans (1912), where they had been exploiting the Orthodox nations for centuries. Finally, even the contemporary situation from the end of the XX century to the beginning of the XXI, when anti-Christian forces are attacking traditionally Orthodox peoples, or rather the nations they represent as well as the remains of their authentic cultures and the remains of the Christian system of values which is the thorn in the eye to the creators of the New World Order, indicates the necessity of such unity.


RUSSIANS AND SERBS






   To have the best view on the content and necessity of those organic ties between the Orthodox peoples, it is necessary to shed some light on some of the most important historical frames which show the predestined interrelations and connections that exist among some of those peoples.General Count Michail Andreevich Miloradovich

   Especially significant is the relationship between the Russian and Serbian Nations. By their blood, both Nations are mainly of ancient Slavic background, so consequently, their great similarities in language and character do not come as a surprise. Russian and Serbian are closer to each other than German's two main dialects, and both countries' cultural base comes from the Byzantium spiritual and cultural inheritance, which is why these two nations belong to the Orthodox Christian group of Nations in the first place. The great Russian People, blessed by God with vast and beautiful lands, significant natural resources and state-political powers, in accordance has a mission to be, above all other Nations, the protector of the true Faith and a barrier to the spreading of the mystery of unlawfulness in the World.


   Its brotherly Nation is the Serbian Nation. Once the biggest South Slavic Nation, today it is small in numbers and territory, but great in heroic, martyr, confiding Christian and knightly traditions.

   The first historic link between these two Nations dates back to the Christening of Russia. Namely, it was the beauty of the service in the Saint Sophia Church in Constantinople that Saint Prince Vladimir of Russia's nominee admired so much, an admiration which had a significant impact on Vladimir’s decision to accept Christianity, and the builder of this stunning Church was Saint Tzar Justinian, Byzantine Emperor and an ethnic Serb (his Serbian name was Upravda). The second important link between the two Nations concerns the Serbian people's most important person - Saint Sava, the founder of the Serbian autocephalous Church, originator of Serbian culture, law, education and the state itself. The young Serbian Prince, Rastko (Sava), left the court and worldly life, and with a group of Russian monks who were travelling through Serbian lands, went to the Russian monastery of Saint Panteleimon on the Holy Mount Atos. At this holy place, in the Russian monastery, the young Prince became the monk Sava. Only as a monk did Sava start his enlightening works. One of his deeds was the work on the legislation system and the foundation of the law in his Fatherland. He translated Byzantine legislative codifications into a Slavic language, adapting them to the Serbo-Slavic mentality. The result of that work was Sava’s “Nomokanon”, or “Slavic Krmchiya”, which was, as time went on, accepted by two more Slavic Nations- Russians and Bulgarians.

Tsar Ivan IV Vasilyevich - The Terrible   Saint Sava and his father, Saint Simeon Murrhgusher (before becoming a monk he was a Serbian Zhupan named Stefan Nemanja), founded the Hilandar Monastery on the Holy Mount. A few centuries later, under Turkish occupation, the Hilandar Monastery was under the direct patronage of the Russian Tsar Ivan the Terrible, who has a significant portion of Serbian background as well. As a matter of fact, following his parents' premature death, his grandmother (on his mother’s side), a Serbian Duchess, Ana Jakshich, brought him up.

   We have already mentioned the language link bewteen the two nations. On that account it is also important to highlight that language of the South Slavs (most likely Serbs) from the region of Thessalonica, as Holy Cyril and Metodius found it, became the official religious service language for all Orthodox Slavs. With some partial reforms in grammar, that language is still in use in the Russian, Serbian and Bulgarian Churches, just as Cyrillic is still in use, both in Church and secular matters, for these Nations.

   That Church-Slavic language was used as a grammar role model for the creation of the modern Russian language over the past few centuries.

   After the Turkish occupation of the Serbian state, which was culturally extremely advanced at the time, a lot of Serbian intellectuals migrated to Russia and made a considerable contribution in the spiritual, cultural and intellectual life of Russia. One of them was the monk Pahomije from the Holy Mount, an ethnic Serb who was one of the most productive authors at the time.

   Through the whole XVII century Serbs and Russians had a rich spiritual and cultural partnership, and in the XVIII century we have the foundations of the modern education system in Serbia under Austrian occupation, which was made possible because of the arrival of lecturers from Russia.

   Under the pressure of the Turkish occupation, during the XVIII century, around 10 000 Serbs migrated to Russia (where they lived as warriors on the borders, and 52 of them became generals in the Russian Army) and slowly assimilated with the Russians. That is why, and because of the prior migrations as well, we can find some great Russians of the newer generation that have a Serbian background, such as Saint John Maksimovich (of Shanghai and San Francisco).

   A separate chapter in the history of the Russian-Serbian relations is Russia's constant support of the aspirations to liberate the Orthodox Balkans from the Turks, General Baron Iliya Michailovich Dukawhere the help to Karageorge’s Uprising in 1804 should be especially noted; then to the Serbo-Turkish wars (1875-1878 ) where Russia actively intervened, and lastly the final liberation of the Balkans in 1912. Nevertheless, high above all that is the sacrifice that Saint Tsar Nikolay II made when he entered the First World War to help the Serbian Orthodox Kingdoms of Serbia and Montenegro. Two years later he made an ultimatum to the Western “allies”, by threatening Russia’s participation in the War if they did not help the Serbian Army in Albania, and by God’s will with that act he most likely saved the Serbian Nation from biological extermination.

   After the satanic, Bolshevik revolution in Russia, thanks to the brotherly arm of the knightly King Alexander I, Serbian lands gave home to many Russian refuges, who in turn became a strong factor in the rebirth of law, philosophy, medicine, architecture, and Orthodox monasticism in the Kingdom of Yugoslavia.


THE CONTEMPORARY UNITY
OF THE ORTHODOX NATIONS







   All these historical links between Serbia and Russia, as among all Christian Orthodox nations on a whole, are driving all their people who care about their faith and their nation’s survival to the strongest possible affiliation; in both a historically-biological and spiritually-existential sense.Russian Imperial eagle at the of the Karageorge's insurgent army from 1811

   Tsar Aleksandar III noted once that apart from its army and fleets, Russia had no other reliable friends on this planet. Similarly, it is obvious today that Orthodox nations can not expect reliable friendship and sincere support from anybody except God and themselves.

   This is especially obvious in the case of Serbian People and its heroic resistance against Euro-Atlantic occupators during the last two decades of the XX century. The fate of the Serbian Nation, which, thanks to its love for freedom, had NATO criminals, the Vatican and Islamic fundamentalists join as one as its enemy, illustrates the fate of all other Orthodox nations in the world.


   The Serbian Nation was persecuted, hunted, killed and molested because of its, at least traditional and potential, faith in God and loyalty to our Lord Jesus Christ. Basic freedom, existence on its historical lands, nor the state unity of the Serbian lands could not be allowed to the Serbs, because in the eyes of the World Power Centres it would be a bad example to the other nations who are sick and tired of the contemporary slavery system.

   However, we believe that the Serbian resistance will be the seed from which a great tree of ethical and spiritual growth will be born and it will flourish, taking the Orthodox nations out of the ethical and moral gutter and out of the occupation by the anti-Christ centres of power, removing them from their existence in the spiritual sewer's fake and hypocritical peace.

   One of the main conditions for achieving the political unity of the Orthodox nations is a strong spiritual link between them. That is why all groups and individuals who are yearning for that unity should unite and coordinate their activities so as to make the idea of the Orthodox nation's political and spiritual unity as strong as they can; presenting it as opposed to the grotesque plan of 'Euro-Atlantic integration'.

   It is only natural that Russia can do the most to help and support pro-Russian and Orthodox groups in other nations and through them make an impact on boosting the idea of Orthodox nations' political unity.

Episcope of Buda Lord Dr. Danilo (Krstich)   The elements of such an idea pointing out the multiple benefits and interdependent usefulness of all entities in the future Union of Orthodox Peoples. The great and mighty Russian State would not only develop all of its God-given natural advantages in the protection of all small, brotherly, Orthodox nations, but also gain access to the Balkans and Mediterranean. At the same time, the rest of the Orthodox nations would gain mighty Russian weapons and physical protection, through Russian patronage as well as through mutual solidarity, which increases in its momentum when we know that the Balkans’ Orthodox nations are neighbouring nations, placed on a peninsula, a fact that significantly multiplies their self-defence potential. That is why Orthodox peoples firstly have to get patriotic governments (Orthodox-monarchistic if possible) who lean towards Orthodox values and would reject Western influence and sort out any internal affairs. Because, if we look through the prism of Christianity, it is obvious that any issue that is blocking the alliance of the Orthodox nations comes from Satan and his followers.

   Furthermore, it should be noted that Orthodox Christians believe in the prophecies of the Holy Fathers about the possible renewal of Tsarist Russia. It is only logical that Russia would directly or at least inspirationally act on the improvement of the current circumstances in other Orthodox nations. With hope in the fulfilment of such prophecies, late Serbian Episcope Danilo Krstich, preached:





   “Saint Seraphim of Sarov predicted the renewal of the Orthodox Tsarist Russia, which would protect the Orthodox Byzantine alliance of peoples against new bombardments.
   The head of this alliance would be all of our nations, and the leader among them, if God and our valiant unity grant, the Great Russian Tsar. He, as a geopolitical measure on the scale of the world, as a legitimate inheritor of the Roman Autocrator with the two-headed eagle, has the blessing to hold back the coming of the anti-Christ. (Pl, 2nd Thess.)
Dr. Aleksandar Solovyov   That anti-bankers alliance, which other peaceful civilisations would join, would postpone the final destructive charge and rage of the anti-Christ against our planet.”


   According to Episcope Danilo, the core value of the renewal of Orthodox Monarchies and their alliance would be the preparation and pedagogy for the Kingdom of God, or in other words, the postponement of the coming of the anti-Christ so that, in a more favourable climate, as many people as possible could be saved.

   That union, which would have political, military and economic aspects, would be a tough nut for the American hegemony to crack, as well as for the Islamic fundamentalism and any other potential threat. Even more, the union of Orthodox nations would be a powerful block that no one would dare to attack, and the principle of the economic self-sufficiency of such vast space would annihilate any isolationist attempt, no matter where it were to come from. In addition to that, it should be pointed out that the Orthodox Union does not necessarily have to be exclusively self-oriented, but on the contrary, as Episcope Danilo said, it should offer its hand to the all peaceful civilisations, for united defence against the blasphemer Zionists who are, through their aggressive implementation of Euro-Atlantic cultural, spiritual and political mould to the rest of the humanity, preparing the path for the anti-Christ. From that perspective, it is important to pay attention to the integration process on the Euro-Asian soil, where Orthodox peoples also live, and which is only one geographical element.

   When we look at the possibility of a multilateral Orthodox alliance in contemporary times, the biggest problem lies within the mass ethical, spiritual, political and cultural disillusionment and disorientation of the majority of contemporary members of traditionally Orthodox nations. They have swapped the Creator for creation and renounced the illuminative ideals of their forefathers and kneeled in front of the soulless, consumer, capitalist culture. That is why the state-creating renewal on Orthodox foundations must have its roots in its spiritual and cultural rebirth. But even the bare idea of a political alliance of Orthodox nations has a strong inspirational impact on spiritual and cultural rebirth, since it indicates the reality of possible physical confrontation with anti-Christian forces.

   But, to eliminate harmful Western influences, and to remove the tentacles of the soul-poisoning Euro-Atlantic civilisation from the lives of Orthodox peoples, it is necessary to strive in the struggle against alien influences not only in the societies of the traditionally Orthodox nations, but also in the Orthodox Church itself, where the responsibility lies primarily with the Orthodox Hierarchs. This issue is important mostly because of the soul-existential necessity of Orthodox Christians to preserve the purity of our Faith, but is also important for the creation of foundations for the spiritual unity and political, defensive alliance of the Orthodox peoples.
Count Savo Vladislavich Raguzinsky
   Is it not obvious that the most liberal among Orthodox Churches are the ones whose peoples are most Westernised (eg: Romanians or Bulgarians and their Churches)? Clearly, all those intrusions, such as the reformed calendar, the whole-heresy of ecumenism, liberalism, modernism, etc, are aimed at diluting and protestantising Orthodoxy, so that it could, as Western heresies do, fit in with the anti-Christian New World Order.

   In that manner, a special duty and great chance to strengthen the spiritual and inspire the political links between Orthodox peoples lies in the hands not only of the political subjects but also with the leadership of the Orthodox Church. The Church is laying out the principle of future unity through its own organisational design. Similarly, as the local Churches of Orthodox peoples are the branches of the one three, of the Universal Church, the states should also be integral organs of one organism – The Union of Orthodox Nations. In that way Orthodox nations will improve the capacity of their spiritual and physical protection and resistance to the forces which are preparing the path for the anti-Christ, as well as improve the possibility of their cultural and spiritual growth, Orthodox mission and testify the vision of the future universal resurrection of the whole of Humanity.



Tsar Nikolay II Romanov of Russia and King Petar I Karageorgevich of Serbia






(Paper for the International Scientiffic and Practical Conferrence “Orthodoxy and Government – Tradition and Contemporarity”, Sankt-Peterburg, 6.(9.)-8.(21.) April 2007.)


Translated by: Namanja S. Mrdjenovich

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