Wednesday, January 28, 2009
New Patriarch of Russian Orthodox Church: KGB Agent "Mikhailov"
The Russian Orthodox Church today announced the election of its new Patriarch, Metropolitan Kirill, to replace Patriarch Alexy II who passed away in December. Kirill is a known KGB/FSB agent code named "Mikhailov". Patriarch Alexy likewise was a long-time agent of Russia's intelligence services code named "Drozdov" (blackbird).
... Russia got rid of Communism not to convert to a Western-style capitalist democracy but rather to transform Russia into a KGB-run Orthodox theofascist state as warned about by Alexander Yanov in his 1987 book, The Russian Challenge and the Year 2000.
Here are some excerpts from Yanov's book:
Russia's Mission
The Russian Idea proceeded....from the belief that the contemporary world was suffering from a global spiritual crisis 'carrying humankind headlong toward catastrophe' (in the words of a present day prophet). It pointed to the inability of the secularized, materialistic and cosmopolitan West to come to grips with this crisis, whose historical source lay in the secular Enlightenment: in the West's rejection of religion as the spiritual basis of politics and in its inability to realize that not the individual but the nation is the foundation of the world order conceived by God; that 'humankind is quantified by nations'.
The Russian Idea pointed to the providential role of Orthodoxy, as uniquely capable of pulling back the world from the brink of the abyss, and to Russia as the instrument of this great mission. While the Russian Idea rejected the 'government's interference in the moral life of the people' (the police state), it also denounced the 'people's interference in state power' (democracy). To both of these it opposed the 'principle of AUTHORITARIAN power'. The state, it taught, must be unlimited because 'only under unlimited monarchial power can the people separate the government from themselves and free themselves to concentrate on moral-social life, on the drive for spiritual freedom'.
(Excerpt from Yanov's The Russian Challenge, pp.24-25)
But in what then can the Soviet system find its justification? Only in the consciousness that it was unconsciously in the past, as it is now quite consciously, God's instrument for constructing a new Christian world. It has no other justification, and this is . . . a genuine and great justification. By adopting it, our state will discover in itself a truly inexhaustable source of Truth, spiritual energy and strength, which has never before existed in history . . . The old pagan world has now finally outlived its era . . . In order not to perish with it we must build a new civilization - but is Western society, whose foundations have been destroyed, really capable of this? Only the Soviet sytem, having adopted Russian Orthodoxy . . . is capable of beginning THE GREAT TRANSFORMATION OF THE WORLD." (Passage written by Russian nationalist G.M. Shimanov quoted in Yanov's The Russian Challenge, p.236)
The Spirit Of Truth Blog: New Patriarch of Russian Orthodox Church: KGB Agent "Mikhailov"
another outstanding post DA.
i've brought this up a few times. why? not for the fun of it.
to counter the lies that all those men and women who died to bring us JUSTIFICATION BY GRACE THROUGH FAITH were WRONG.
no, they were not wrong.
in the pictures above you are looking at men
from the same fraternity.
they have the same goal.
how hard is this to figure out?
read the following very carefully to see what subterfuge and leaven we are now dealing with.
OUT OF THE DRAGON'S MOUTH ISSUES A FLOOD OF LIES:
Council of Jerusalem
The
Council of Jerusalem (or
Apostolic Conference) is a name applied by historians to an
Early Christian council that was held in
Jerusalem and dated to around the year 50. It is considered by
Catholics and
Orthodox to be a prototype and forerunner of the later
Ecumenical Councils. The council decided that
Gentile converts to Christianity were not obligated to keep most of the
Mosaic law, including the rules concerning
circumcision of males, however, the Council did retain the prohibitions against eating
blood, or eating
meat containing blood, or meat of animals not properly slain, and against
fornication and
idolatry.
Descriptions of the council are found in
Acts of the Apostles chapter 15 (in two different forms, the
Alexandrian and Western versions) and also possibly in
Paul's
letter to the Galatians chapter 2.
[1] Some scholars dispute that Galatians 2 is about the
Council of Jerusalem (notably because Galatians 2 describes a private meeting) while other scholars dispute the
historical reliability of the Acts of the Apostles. Paul was likely an eyewitness and a major person in attendance whereas the writer of
Luke-Acts probably
[citation needed] wrote second-hand about the meeting he described in Acts 15.
The purpose of the meeting, according to Acts, was to resolve a disagreement in
Antioch, which had wider implications than just circumcision, since circumcision is the "everlasting" sign of the
Abrahamic Covenant (
Genesis 17:9-14). Some of the
Pharisees who had become believers insisted that it was "needful to circumcise them, and to command [them] to keep the
law of Moses", according to the popular
KJV translation
[5] while another translation
[6] translates: "They have to be circumcised; we have to proclaim and keep the law of Moses".
The primary issue which was addressed related to the requirement of
circumcision, as the author of Acts relates, but other matters arose as well, as the
Apostolic Decree indicates. The dispute was between those, such as the followers of the "Pillars of the Church," led by
James, who believed, following his interpretation of the
Great Commission, that the church must observe the
Torah, i.e. the rules of traditional
Judaism,
[1] and
Paul of Tarsus, who believed there was no such necessity. (See also
Supersessionism,
New Covenant,
Antinomianism,
Hellenistic Judaism,
Paul of Tarsus and Judaism)
At the Council, following advice said to have been offered by
Simon Peter (
Acts 15:7–11), James, the leader of the
Jerusalem Church, gave his decision (later known as the "Apostolic Decree"):
"Wherefore my sentence is, that we trouble not them, which from among the
Gentiles are turned to God: But that we write unto them, that they abstain from
pollutions of idols, and from
fornication, and from things strangled, and from
blood.
[2] For Moses of old time hath in every city them that preach him, being read in the
synagogues every
Sabbath day" (
Acts 15:19–21). The
Western version of
Acts (see
Acts of the Apostles: Manuscripts) adds the negative form of the
Golden Rule ("and whatever things ye would not have done to yourselves, do not do to another").
[3]
This determined questions wider than that of circumcision, most particularly dietary questions but also fornication and idolatry and blood, and also the application of
Biblical law to non-Jews. And this Apostolic Decree was considered binding on all the other local Christian congregations in other regions.
[7] See also
Biblical law directed at non-Jews,
Seven Laws of Noah,
Biblical law in Christianity, and the
Ten Commandments in Christianity.
From its position of dominance, due in part to its leadership by James, the Jerusalem Church suffered first persecution and eventual decline, but never total elimination (see for example Orthodox Patriarch of Jerusalem and Jerusalem in Christianity and Pentarchy). The question of the relationship with Jews and Jewish Christians continued for some time, indeed it is still debated today.
Jewish Encyclopedia: New Testament — Spirit of Jewish Proselytism in Christianity states:
"For great as was the success of Barnabas and Paul in the heathen world, the authorities in Jerusalem insisted upon circumcision as the condition of admission of members into the church, until, on the initiative of Peter, and of James, the head of the Jerusalem church, it was agreed that acceptance of the Noachian Laws — namely, regarding avoidance of idolatry, fornication, and the eating of flesh cut from a living animal — should be demanded of the heathen desirous of entering the Church."
Council of Jerusalem - Wikipedia, the free encyclopedia
