An essay in universal history from an Orthodox Christian Point ofView part the age of revolution
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209 Wagner, "What Relation bear Republican Endeavours to the Kingship?" in Art and Politics, London and Lincoln: University of Nebraska Press, 1996, pp. 139-140. 210 Wagner, op. cit., p. 141. 211 Wagner, op. cit., p. 142. 212 Wagner, op. cit., pp. 142-143. 213 Wagner, op. cit., p. 143. 214 Wagner, "On State and Religion", op. cit., pp. 11-13. 215 Wagner, "On State and Religion", op. cit., p. 18. 216 Wagner, "On State and Religion", op. cit., p. 18. 217 Wagner, "On State and Religion", op. cit., p. 20. 218 Wagner, "On State and Religion", op. cit., pp. 20-21. 219 Wagner, "On State and Religion", op. cit., pp. 22-23. We remember the great speech of the king in Shakespeare's Henry V (IV.1): Upon the king! Let us our lives, our souls, Our debts, our careful wives, Our children, and our sins lay on the king! We must bear all. O hard condition! Twin-born with greatness, subject to the breath Of every fool, whose sense no more can feel But his own wringing. What infinite heart's ease Must kings neglect that private men enjoy! 220 Wagner, "On State and Religion", op. cit., pp. 23-24. 221 Wagner, "What is German?", op. cit., p. 166. 222 Wilson, op. cit., pp. 413-414, 415. 223 Wagner, “The Artwork of the Future”, in Johnson, op. cit., p. 63. 224 Johnson, op. cit., p. 69. 225 Paul Johnson, A History of the Jews, London: Phoenix, 1995, p. 394. 226 Pipes, Conspiracy, New York: The Free Press, 1997, p. 27. 227 Solzhenitsyn, Dvesti let vmeste (Two hundred years together), Moscow, 2002, pp. 315-316. 228 Evans, The Coming of the Third Reich, London: Penguin, 2004, pp. 32-33. 229 Evans, The Coming of the Third Reich, London: Penguin, 2004, pp. 32-33. 230 Johnson, op. cit., pp. 76-78. For example: "Only now," he said, "did I understand my Wotan" (in J.W. Burrow, The Crisis of Reason: European Thought, 1848-1914, New Haven and London: Yale University Press, 2000, p. 29). 231 Johnson, op. cit., pp. 78-79. We do not know whether Wagner and Mathilde consummated their passion. But we do know that he and his second wife Cosima had a daughter whom they called Isolde (Johnson, op. cit., p. 95). 232 Murray, “Is the West’s Loss of Faith Terminal?”, Standpoint, May, 2015, p. 30. 233 Johnson, op. cit., p. 123. 234 Bartlett, Tolstoy. A Russian Life, Boston and New York: Houghton Mifflin Harcourt, 2011, pp. 373-374. 235 As Constantine the Serbian poet says in Rebecca West’s Black Lamb and Grey Falcon (Edinburgh: Canongate, 2006, p. 385): “The French make love for the sake of life; and so, like living, it often falls to something less than itself, to a little trivial round. The Germans make love for the sake of death; as they like to put off their civilian clothes and put on uniform, because there is more chance of being killed, so they like to step out of the safe casual relations of society and let loose the destructive forces of sex. So it was with Werther and Elective Affinities, and so it was in the years after the [First World] war, when they were so promiscuous that sex meant nothing at all…” (my italics (V.M.). 236 De Rougemont, Love in the Western World, New York: Pantheon Books, 1956, pp. 137, 236-237. 237 De Rougemont, op. cit., pp. 247-249. 238 That Wagner considered the “true religion” to be a form of Manichaeism or Catharism is revealed in the following: “Religion, of its very essence, is radically divergent from the State. The religions that have come into the world have been high and pure in direct ratio as they seceded from the State, and in themselves entirely upheaved it. We find State and Religion in complete alliance only where each still stands upon its lowest step of evolution and significance. The primitive Nature-religion subserves no ends but those which Patriotism provides for in the adult State: hence with the full development of patriotic spirit the ancient Nature-religion has always lost its meaning for the State. So long as it flourishes, however, so long do men subsume by their gods their highest practical interest of State; the tribal god is the representative of the tribesman’s solidarity; the remaining Nature-gods become Penates, protectors of the home, the town, the fields and flocks. Only in the wholly adult State, where these religions have paled before the full-fledged patriotic duty, and are sinking into inessential forms and ceremonies; only where ‘Fate’ has shown itself to be Political Necessity – could true Religion step into the world. Its basis is a feeling of the unblessedness of human being, of the State’s profound inadequacy to still the purely-human need. Its inmost kernel is denial of the world – i.e. recognition of the world as a fleeting and dreamlike state reposing merely on illusion – and struggle for Redemption from it, prepared for by renunciation, attained by Faith.” (“On State and Religion”, in Art and Politics, p. 24). (V.M.) 239 De Rougemont, op. cit., pp. 270-272. 240 Metropolitan Anastasy (Gribanovsky), Besedy s sobstvennym serdtsem (Conversations with my own heart), Jordanville, 1998, p. 33. 241 Darwin may have waited many years before publishing his theory because, as David Quammen writes, he was anxious "about announcing a theory that seemed to challenge conventional religious beliefs - in particular, the Christian beliefs of his wife, Emma. Darwin himself quietly renounced Christianity during his middle age, and later described himself as an agnostic. He continued to believe in a distant, impersonal deity of some sort, a greater entity that had set the universe and its laws into motion, but not in a personal God who had chosen humanity as a specially favored species. Darwin avoided flaunting his lack of religious faith, at least partly in deference to Emma. And she prayed for his soul…" ("Was Darwin Wrong?", National Geographic, November, 2004, p. 9) In 1880 Darwin wrote to a Francis McDermott: “I am sorry to have to inform you that I do not believe in the Bible as a divine revelation & therefore not in Jesus Christ as the son of God.” (“A Matter of Faith for Darwin”, The Irish Times, Fine Arts and Antiques Section, September 19, 2015, p. 21) 242 Anderson, The Ascendancy of Europe, 1815-1914, London: Longman, 1985, p. 365. 244 Barzun, From Dawn to Decadence, New York: Perennial, 2000, p. 501. 245 Disraeli, in Barzun, op. cit., p. 502. 246 Barzun, op. cit., p. 571. 247 Barzun, op. cit., p. 571. 248 Charles Darwin, The Origin of Species, 1909 Harvard Classics edition, p. 190. 249 Frederick Copleston, A History of Philosophy, vol. 7, part II: Schopenhauer to Nietzsche, Garden City, N.Y.: Image Books, 1965, pp. 185-186. 250 St. Basil the Great, Sermon on Avarice. 251 St. Nectarios, Sketch concerning Man, Athens, 1885. 252 Zhitia prepodobnykh Startsev Optinoj Pustyni (The Lives of the Holy Elders of Optina Desert), Holy Trinity Monastery, Jordanville, 1992. 253 Victor Afanasyev, Elder Barsanuphius of Optina, Platina: St. Herman of Alaska Brotherhood, 2000, p. 488. 254 Marx's task was "to convert the 'Will' of German philosophy and this abstraction into a force in the practical world" (A.N. Wilson, After the Victorians, London: Hutchinson, 2005, p. 126). 255 Fr. Timothy Alferov, Pravoslavnoe Mirovozzrenie i Sovremennoe Estestvoznanie (The Orthodox World-View and the Contemporary Science of Nature), Moscow: "Palomnik", 1998, p. 158. 256 Wurmbrand, Was Karl Marx a Satanist?, Diane Books (USA), 1976, p. 44. 257 Hieromonk Damascene, in Fr. Seraphim Rose, Genesis, Creation and Early Man, Platina, Ca.: St. Herman of Alaska Press, 2000, p. 339, note. 258 Gareth Jones, "The Routes of Revolution", BBC History Magazine, vol. 3 (6), June, 2002, p. 36. 259 Russell, A History of Western Philosophy, London; George Allen and Unwin, 1946, pp. 807-808 260 Barzun, From Dawn to Decadence, 1500 to the Present, New York: Perennial, 2000, pp. 571-572. 261 Norman Davies, Europe, London: Pimlico, 1997, p. 794. 262 Russell, op. cit., p. 753. 263 Alferov, Pravoslavnoe Mirovozzrenie i Sovremennoe Estesvoznanie (The Orthodox World-View and the Contemporary Science of Nature), Moscow: "Palomnik", 1998, pp. 157-158. 264 Russell, op. cit., p. 753. A British television programme once seriously debated the question whether apes should have the same rights as human beings, and came to a positive conclusion... See Joanna Bourke, What it Means to be Human, London: Virago, 2011. 265 Balfour, The Foundations of Belief, 1895, pp. 30-31; in Wilson, The Victorians, London: Hutchinson, 2002, p. 557. 266 Lewis, "Is Theology Poetry?", in The Weight of Glory and Other Addresses, New York: Macmillan, 1949. 267 V.F. Ivanov, Russkaia Intelligentsia i Masonstvo ot Petra I do nashikh dnej (The Russian Intelligentsia and Masonry from Peter I to our days), Harbin, 1934, Moscow, 1997, pp. 316-317. 268 Lebedev, Velikorossia (Great Russia), St. Petersburg, 1999, p. 331. 269 Lebedev, op. cit., p. 319. 270 Firsov, Russkaia Tserkov’ nakanune peremen (konets, 1890-x – 1918 gg.) (The Russian Church on the eve of the changes (the end of the 1890s to 1918), Moscow, 2002, p. 51. 271 Khomiakov, Pravoslavie, Samoderzhavie, Narodnost’ (Orthodoxy, Autocracy and Nationhood), Minsk: Belaruskaia Gramata, 1997, pp. 13-15. 272 Lebedev, op. cit., p. 321. 273 A.P. Dobroklonsky, Rukovodstvo po Istorii Russkoj Tserkvi (Handbook to the History of the Russian Church) Moscow, 2001, pp. 654-657. 274 Nicholas entrusted this work to the Mason Speransky, because his expertise in the subject was unrivalled. However, above him he placed his former teacher Balugiansky, saying: “See that he (Speransky) does not get up to the same pranks as in 1810. You will answer for that to me” (in Ivanov, op. cit., p. 317). 275 Florovsky, “Filaret, mitropolit Moskovskij” (Philaret, Metropolitan of Moscow), in Vera i Kul’tura (Faith and Culture), St. Petersburg, 2002, p. 260. 276 Metropolitan Ioann (Snychev), Zhizn’ i deiatel’nost’ mitropolita Philareta (The Life and Activity of Metropolitan Philaret of Moscow), Tula, 1994, p. 238. 277 Fr. Maximus Kozlov, introduction to Filareta mitropolita moskovskogo i kolomenskogo Tvorenia (The Works of Metropolitan Philaret of Moscow and Kolomna), Moscow, 1994, pp. 14-15. 278 Kozlov, op. cit., pp. 25-26. 279 Sergius and Tamara Fomin, Rossia pered vtorym prishestviem (Russia before the Second Coming), Moscow, 1994, vol. I, p. 322. 280 Khomiakov, “Eighth Letter to William Palmer”, in W.J. Birkbeck, Russia and the English Church: Containing a correspondence between Mr. William Palmer, Fellow of Magdalen College, Oxford, and M. Khomiakoff, in the years 1844-1855, London, 1895, pp. 126-127; Living Orthodoxy, 142, vol. XXIV, N 4, July-August, 2004, p. 26. 281 Tsar Nicholas, in M.J. Cohen and John Major (eds.), History in Quotations, London: Cassell, 2004, p. 551. 282 Lebedev, Velikorossia, St. Petersburg, 1999, p. 326. 284 Mickiewicz, in Cohen and Major, op. cit., p. 551. 285 Chopin also blamed the French. For “Lafayette moved heaven and earth to make France go to war in support of Poland, but he could not move Louis Philippe. He formed a committee to help the Poles, with the participation of Victor Hugo and a string of artists and heroes” (Zamoyski, Holy Madness: Romantics, Patriots and Revolutionaries, 1776-1871, London: Weidenfeld & Nicolson, 1999, p. 278). (V.M.) 286 The passage continues: “And three days have already passed; the first ending with the first fall of Warsaw; the second day with the second fall of Warsaw; and the third day cometh but it shall have no end. As at the resurrection of Christ the sacrifice of blood ceased upon the earth, so at the resurrection of the Polish Nation shall war cease in Christendom.” “This,” comments Neal Ascherson, “was the extraordinary doctrine of Messianism, the identification of the Polish nation as the collective reincarnation of Christ. Messianism steadily gained strength over the next century-and-a-half. History saw to that” (Black Sea, London: Vintage, 1995, p. 160). (V. M.) 287 Zamoyski, op. cit., pp. 284-287. 288 Van der Kiste, The Romanovs: 1818-1959, Stroud: Sutton Publishing, 1999, p. 35. 289 Berlin, “Russian and 1848”, in Russian Thinkers, London: Penguin, 2002, pp. 22-23. 290 Khomiakov, “Third Letter to William Palmer”, in W.J. Birkbeck, Russia and the English Church during the Last Fifty Years, London: Rivington, Percival & co., 1895, pp. 67-69, 71; Living Orthodoxy, N 138, vol. XXIII, N 6, November-December, 2003, pp. 26-27. 291 Protodeacon Christopher Birchall, Embassy, Emigrants, and Englishmen. The Three-Hundred Year History of a Russian Orthodox Church in London, Jordanville, N.Y.: Holy Trinity Publications, 2014, pp. 114-135, 139-143. 292 Birchall, op. cit., pp. 109-110. 293 Birchall, op. cit., pp. 607-608. 294 Snychev, op. cit., p. 357. 295 Birchall, op. cit., p. 91. 296 “Rome’s Rapid Downward Course by Dr. J. Joseph Overbeck (1820-1905)”, NFTU News, November 10, 2016. http://nftu.net/romes-rapid-downward-dr-j-joseph-overbeck/#49561562. 297 A.I. Solzhenitsyn, Dvesti Let Vmeste (Two Hundred Years Together), Moscow, 2001, p. 114. 298 Solzhenitsyn, op. cit., pp. 115-117. 299 Solzhenitsyn, op. cit., p. 122. 300 Solzhenitsyn, op. cit., pp. 123-124. 301 Pipes, Russia under the Old Regime, London: Penguin Books, 1995, pp. 259-261. 302 Gogol, “O Prepodavanii Vseobschej Istorii” (On the Teaching of Universal History), in Polnoe Sobranie Sochinenij (Complete Works), vol. 8, pp. 50-51. 303 Kompaneets, “Vo chto veril Chaadaev?” (In what did Chaadaev believe?), http://religion.russ.ru/people/20011206-kompaneets.html). 304 Hegel, Lectures on the Philosophy of History; quoted in Cohen and Major, op. cit., p. 175. 305 Geoffrey Hosking, Russia: Empire & People, London: HarperCollins, 1997, p. 270. 306 Gregory Frazee, The Orthodox Church and Independent Greece 1821-1852, Cambridge University Press, 1969, p. 44. 307 Frazee, op. cit., p. 62. 308 Frazee, op. cit., p. 54. 309 Frazee, op. cit., pp. 54-57. 310 Boanerges (Esphigmenou monastery, Mount Athos), 24, March-April, 2006, p. 32. 311 Richard Clogg, A Concise History of Greece, Cambridge University Press, 1992, Clogg, p. 46. 312 Glenny, The Balkans, 1804-1999, p. 38. 313 Zamoyski, Holy Madness, pp. 243, 245. 314 Fr. Basile Sakkas, The Calendar Question, Jordanville: Holy Trinity Monastery, 1973, p. 61. 315 Frazee, op. cit., p. 114. 316 Oikonomos, quoted by Bishop Macarius of Petra, 1973-2003: Thirty Years of Ecclesiastical Developments: Trials-Captivity-Deliverance (MS, translated from the Greek). Yüklə 1,41 Mb. Dostları ilə paylaş:
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