Christianity and the Jewish Question

Contents From the publisher The fate of Israel as the cross of Our Lady Racism and Christianity 1. Racism in relation to Christianity 2. The doctrine of nationality and racism in the light of sophiology Racism and Jewry 3. The fate of the world, the future Jewish Question The fate of Russia, Germanism and Jewry Persecution of Israel Genealogy of Christ The Mystery of Israel Christianity without Israel This book contains all the articles and statements of the great Russian thinker and theologian, Fr. Sergius Bulgakov, on the Jewish question. Apart from the review of the blasphemous anti-Semitism of the young Marx, all other statements of S. Bulgakov, made in print or in private, were caused by certain historical events: in 1916, the military resettlement of tens of thousands of Jews from the front line; in 1922, in the words of I. Bickerman, “the exorbitant and excessively zealous participation of Jews in the torture of half-dead Russia by the Bolsheviks”; finally, in 1941–43, by the exterminatory persecution of Jews by Nazi Germany. It was during this last tragic period that the most significant and in-depth reflections on. Sergius. However, the thought of S. Bulgakov's work on the Jewish question did not depend on historical vicissitudes. From the very beginning he was convinced that the Jewish question was fundamentally a religious question. In the Jewish people, chosen by God to incarnate the Savior, he saw the “axis of world history.” The insolubility of Jews, the impossibility of both complete assimilation and the unification of all Jews in one national state, for Bulgakov, are signs that God’s chosenness rests on Jews who have not even accepted Christ. The final resolution of the Jewish question will come only with the conversion - announced by the Apostle Paul - of all Jewry to Christ, which will only happen at the end of history. In the intermediate “historical” time, Fr. Sergius Bulgakov insisted on the need for close and good relations between Russians and Jews, due to their common vocation, but also the polarity of their qualities: Russians and Jews complement each other. Reflections on S. Bulgakov are not at all outdated: moreover, they are especially needed in our troubled days, when the Jewish question is too often approached in a simplified and flat manner. Revealing the religious and metaphysical roots of the question, Fr. Sergius Bulgakov raises it to the level where all anti-Semitism is exposed as anti-Christianity and, thereby, excluded. The ray of the morning star will light up and shine: And the cymbal, and the tympanum, and the foregrips, And silver, and goods, and shrines, Let's take it to the old house, to Palestine. (See F. M. Dostoevsky. Diary of a Writer, 1877). There are sacred symbols and world ideas that make the innermost strings of the heart tremble: for example, the Christian Constantinople and the cross on St. Sophia, or the liberation of the Holy Sepulcher from the hands of the infidels. The question of Palestine and the establishment of Israel on the land given and promised to it by God should have a similar significance for the Jewish and Christian heart (I emphasize this “and” three times). In the days of great world achievements, when the hidden roots of history are revealed, this idea flared up again, and this question came to the surface as another, close one, subject to resolution, if not today, then tomorrow. Raising the question of granting Palestine, in one political form or another (and, of course, with the exception of the greatest Christian shrines), as a national home to Israel excites the soul with absolutely exceptional excitement, for the destinies of the Christian world are mysteriously and immutably connected with the spiritual destinies of Israel. Non-earthly calculations for power, wealth and influence are guided by those representatives of the Jewish people who rightly see in overcoming the “golus”, diaspora, dispersion the basis for the spiritual revival of their people and yearn not only for liberation from the “Pale of Settlement”, or a new right to dispersion, but also settled life, the right to an original existence. Dostoevsky knew about this loyalty of the Jews to Zion, who wrote (after the quoted verses of Kukolnik): “I repeat, I heard all this as a legend, but I believe that the essence of the matter certainly exists, especially in the whole mass of Jews, in the form of an instinctively uncontrollable attraction.” And Vl knew no less about this, of course. Soloviev, according to whose image in the last era of history Palestine is an autonomous region inhabited and governed mainly by Jews; He attributes to them the last uprising against the world emperor-Antichrist. Zionism as a national movement among Jewry, which necessarily led to the posing of the question of a place of settlement and, ultimately, of Zion, arose at the end of the last century - not only under the influence of anti-Semitism and persecution, but also to no less extent due to the fear of assimilation and secularization of Judaism, in which, in the characteristic expression of one Jewish writer, “a modern Jew no longer knows why he is a Jew, why he should remain a Jew,” so that “to preserve the Jews for Judaism, there are only two means: external oppression or the termination of the Diaspora.” 2 Giving Jews the opportunity to form, under the auspices of the most powerful states of Europe, a strong national center, to restore here a full national life with their own language, economy, rights, to create, in the words of the competent researcher of the situation of the Jews, Ruppin, 3 “grains of national crystallization” (einen nationalen Kristallisatios Kern schaffen), should not be considered as a means of resolving the “Jewish question” in the internal life of European states, in particular in Russia, and first of all, the Zionists themselves do not see it that way, who do not at all entertain the idea of dragging a significant majority of their compatriots with them to Palestine. 4 As a place for colonization, Palestine in the near future could not acquire even approximately the importance that, for example, America has. Let us assume that the Jewish question as a legal and economic problem, considered from the point of view of “human and civil rights,” will receive the most radical solution, in the sense of a complete equalization of rights, but this will not in the least degree be resolved spiritually; on the contrary, it will only then be posed with new urgency both in the general consciousness and in the self-awareness of the diaspora, which will be faced with a choice between assimilation and national extinction (which seems completely impossible to me) or the open affirmation of its national face; and in connection with the latter, the question of a national center inevitably arises. This sacred center of Jewry is solely and exclusively Palestine - the land given to Israel by God himself. In the writings of the prophets, which are revered alike by the Christian and Jewish worlds, there seem to be direct indications of the aspirations now arising. In them, the Land of Judah is promised a second time to Israel. “And it shall come to pass,” we read in the prophecy of Isaiah, “on that day that the Lord will again stretch out His hand to bring back to Himself the remnant of His people, which will remain in Ashur, and in Egypt, and in Pathros, and in Cush, and in Elam, and in Shinar, and in Hamath, and in the islands of the sea. And he will raise up a standard for the Gentiles, and will gather together the exiles of Israel, and will gather together the scattered Jews from the four corners of the earth.” (Isa. 11:10–12). “After many days you will be needed; in the last years you will come to a land delivered from the sword, gathered from many nations, to the mountains of Israel, which were constantly desolate, but now its inhabitants will be brought back from the nations, and they will all live in safety.” (Ezek. 38:8). And these are our common prophecies, Christian and Jewish: is their fulfillment really approaching? After all, there was a diaspora in the era of the Second Temple of Jerusalem, but then it had its focus and its heart in it. And the existence of such a center will help Israel now to carry out its internal work, to overcome the tragic duality and spiritual struggle that has been going on in the soul of Israel at all times. The greatest difficulty for Zionism now lies in the fact that it is unable to restore the lost faith of its fathers and is forced to be based on the national, or cultural-ethnographic principle, on which no truly great nation, much less a Jewish one, can establish itself. For Dostoevsky was truly right when he wrote: “And one cannot even imagine a Jew without God.” He even adds: “Moreover, I don’t even believe in educated atheist Jews” (which I could not repeat after him). The opportunity to remain alone with oneself, outside the atmosphere of the diaspora, on that sacred land that contains the remains of Abraham, Isaac and Jacob, and here to listen to the voice of one’s religious consciousness - will not for Israel be the beginning of the most salvific religious self-examination and self-purification, a new spiritual birth? We have an immutable prophecy about this, which we never dare forget, reverently bowing before the judgment of God’s election: “I do not want you, brethren, to be ignorant of this mystery, that a hardening has happened in Israel in part, until the full number of the Gentiles has come in. And so all Israel will be saved, as it is written: “The Deliverer will come from Zion and turn away misfortune from Jacob” (Rom. 11:25–6). Times and deadlines are approaching. A new idea lit up in the historical sky, and along with other sacred names, history also pronounced the holy name of Zion. There are signs that the “Jewish question” in various senses is entering a new aggravation, and its tragic hopelessness is felt with renewed vigor in the Diaspora. And at this time, when the ray of the Future lights up, there is hope for the possibility of a new formulation of the age-old question. Oh, let her not deceive! The Fate of Israel as the Cross of Our Lady The God-manhood of the Son of God - “The Word became flesh” (John 1:14) - united Him with the entire human race without any limitation or exception. However, it took place in history, in a certain place and time, through the “chosen” people prepared for this in the Church of the Old Testament. Christ is “the son of David, the son of Abraham,” whose genealogy is traced according to Matt. from Abraham to "Joseph, the husband of Mary, from whom was born Jesus, who is called Christ" (Matthew 1:16). The same genealogy is set forth in Luke. in ascending order: “Jesus...was, as they thought, the son of Joseph...of Adam, of God” (Luke 3:23–28). And this blood connection with Israel, imprinted in the genealogy, is revealed in the Gospels as the initial appeal of Christ specifically to Israel: “I was sent only to the lost sheep of the house of Israel” (Matthew 4:24). He preached the Kingdom of God to them, performed miracles in their midst and taught them himself and through his disciples. He “came to his own, and his own did not receive him” (John 1:11). An internal rift is brewing between Him and Israel, which ends in open hostility with His betrayal to death, cries of “Crucify Him, crucify Him.” This gap causes deep suffering to the Lord, as He Himself testifies, along with the call of righteous judgment on him: may all the righteous blood shed on earth come upon you, from the blood of righteous Abel to Zechariah, the son of Barachi, whom you killed between the church and the altar. Truly I say to you, (that) all these things will come upon this generation. Jerusalem, Jerusalem, who kills the prophets and stones those sent to you! How often have I wanted to gather your children together, as a bird gathers its chicks under its wings, and you did not want to. Behold, your house is left empty” (Matthew 23:35–38; Luke 13:34–35). Therefore, this grief of Christ for his people is also included in the struggle of Gethsemane, but as if in response to it, that terrible, fatal word of frenzy, always memorable, is heard: Pilate said: “I am innocent of the blood of this Righteous One, look you.” And all the people answered and said, “His blood be on us and on our children” (27:25). And as if in response to this word on the way of the cross, when a great multitude of people and women followed him, weeping and lamenting for Him, Jesus turned to them and said: daughters of Jerusalem! Do not weep for Me, but weep for yourself and for your children, for the days are coming in which they will say: “Blessed are the barren, and the wombs that have not given birth, and the breasts that have not nursed.” Then they will begin to say to the mountains: “fall on us” and to the hills: “cover us” (Luke 23:27–32). It was a mournful farewell to His people, who doomed themselves to great trials throughout their entire historical journey until the arrival of that longed-for hour, which was then prophesied by Christ: “I tell you: you will not see Me from now on until you exclaim: “Blessed is he who comes in the Name of the Lord” (Matthew 23:39; Luke 13:35). The apostle prophesies about this. Paul, himself a Jew of the Jews, an Israelite from the seed of Abraham (Rom. 11:1): “I do not want you, brothers, to be ignorant of this mystery... that a hardening has happened in Israel in part, (until the time) until the full number of the Gentiles has come in. Therefore all Israel will be saved... for the gifts and calling of God are irrevocable” (25–26, 29). But She, the great Silent One, who spiritually shared with Christ His languor in Gethsemane and exhaustion on the cross, did She share with Him this sorrow for the stiff-necked people and the Christ-killing rage even to the point of self-doom: “His blood be on us and on our children”? Is it even possible to ask about this? She belonged no less, but even more than He did, to this Christ-bearing and Christ-killing chosen people of God. For if She gave human nature to Her Son, was the “Matter from which Jesus was born,” then this was still a “non-family conception” from the Holy Spirit, while Mary herself was the daughter of Abraham, betrothed to her husband by the name of Joseph, from the house of David (Luke 1:27). She had in Her not only all the fullness of created humanity, but the daughter of Israel, his flesh and blood, had all her power. She was raised in his faith and piety, according to the belief of the Church, at the church from childhood, in the edification of prophecies - according to legend, Gabriel, the Archangel of the Annunciation, found Her reading Isaiah. She lived a common life with Her people, and not only before Her Motherhood, but also after Him. Just one feature preserved in the Gospel of Luke is sufficient to evidence this. 2:41–42: “Every year His parents went up to Jerusalem for the Passover. And when He was twelve years old, they also came, according to custom, to Jerusalem for the feast.” It was natural and destined for the Lord Himself to feel Himself sent to the children of Israel, to choose His disciples and apostles from among them, but His Mother could not help but share this same feeling with Him, as if it were something taken for granted. She was called to rejoice in this joy with those about whom it is said: “Blessed are your eyes for seeing, and your ears for hearing” (Matthew 13:16; Luke 10:23). And this is only confirmed by the story of Matt. 12:46–50 ; Mk. 3:31 ~-35; OK. 8:19–21, where Christ, pointing to His disciples, said: “Behold My Mother and My brothers.” This saying can be equally applied to both, but in any case it does not contain an opposition between the mother and the brothers and the disciples; on the contrary, it brings them closer together, as if to the point of identification. But it is all the more clear what suffering must have been caused to Mary’s heart by what began and deepened between Jesus and the Jews, which ended with a complete break and their Christ-killing bitterness. She suffered not only for Her Son and together with Him, but also for this people, half-blooded and of the same tribe, chosen by God and rejecting Christ. How heavy could the angry words of the Lord Matt. fall on Her heart? Ch. 23 with his condemnation and rejection! What sadness this sounded to Her: “Behold now your house is left empty.” The Apostle Paul testified to this grief of his: “Great sorrow for me and unceasing torment of my heart. I myself would like to be excommunicated from Christ for my brothers who are related to me according to the flesh, that is, the Israelites” (Rom. 9:2-3). And if he felt it this way, then what can be said about Her, the Silent One, accustomed to composing the words of Christ in Her heart? (Luke 2:51), now that they have become so sad and terrible? After all, if everyone around heard them, then was it really only She who remained unknown to her, on the sole basis that this was not said, hidden in the Gospel? What torment, not only for the Son, but also for the embittered people, crying “Crucify, crucify Him,” finding in themselves only words of reproach and malice even at the cross, Her heart must have been torn apart! It was Her deliberate cross not only as a Mother, but also as a Daughter of Her people, for the sake of whose birth he was chosen and called, “to whom belongs adoption and glory, and covenants, and statutes, and worship and promises, theirs and the fathers, and from them Christ according to the flesh” (Rom. 9:4-5). And over all this the judgment of God's rejection is pronounced. This is the cross of the Mother of God, who is inseparable from Her people not only in blessing, but also in rejection, loves them with the love of Paul, the love of a daughter and mother, his only begotten. The Most Pure One was resurrected and ascended to heaven at the right hand of Her Son, but in Her Assumption She “did not leave the world.” She overshadows him with Her prayerful omophorion, has compassion with him, and is the consolation of “all who mourn.” The crucifixion of the Mother of God did not stop in Her glory. This belief constitutes the great Christian hope, but it must necessarily include Her compassionate love for Her people, despite their continued stiff-necked attitude towards Christ, in the tragic destinies of their history. Both are the sorrow of the Mother of God on the cross. Some of its features, in fairness, may, of course, not evoke sympathy, for the time has not yet come for its Christian revival, but we must always remember that Israel gave the Church patriarchs, prophets, apostles, that is, all those who were its foundation, were sent by Christ to teach and baptize “all languages.” And this people not only were, but also remain chosen, for “the gifts and election of God are immutable,” according to the words of the apostle. Paul (Rom. 11:29). His current detractors should remember and know this, unless they themselves deny faith in Christ and veneration of His Most Pure Mother. Here we are approaching the last secret that the ap talks about. Paul, to the conversion of Israel (26). What is this secret? It is not open to us. However, pious conjectures remain, which have a certain persuasiveness and even obviousness. This evidence is connected with our common hope in the intercession of the Mother of God. Can the work of “salvation of all Israel”, its spiritual resurrection, be accomplished, apart from She for whose sake his election took place in order to serve the cause of the incarnation? “Who has not left the world,” does the Mother of God leave with prayerful help and care the tree from which She Herself grew on earth in order to ascend into heaven? Is there any effective help from Her? It is enough just to pose such a question to see that this is exactly how it is, and it cannot be otherwise. If the God of Abraham, Isaac and Jacob, all the Old Testament forefathers and prophets, the Forerunners and the Apostles, heeds the prayer they say for their people, then at the head of this prayer host stands before God “the never-sleeping Mother of God in prayers,” and by this betrayal the still unknown mystery of “the salvation of all Israel in its conversion to Christ” is accomplished. For this is how the apostle concludes his prophetic promise - “they are now disobedient, so that you may show mercy, so that they themselves may also receive mercy. For God imprisoned everyone in disobedience in order to have mercy on everyone. Oh, the abyss of the wealth, wisdom and mind of God! How incomprehensible are His destinies and unsearchable His ways” (Rom. 11:31–33). Day of the Assumption of the Blessed Virgin Mary. 1. Racism in relation to Christianity All great and creative nations in history have had and have their own special identity, this is how their “nationalism” is expressed. Modern “racism” is one of its varieties, which has its own special characteristic features, which in their context form a whole worldview, an effective ideology. Its main ideologist is currently A. Rosenberg, whose book “The Myth of the 20th Century” is already distributed in 900,000 copies. and obviously expresses the currently dominant worldview and well-being of the Germans. In addition to its literary brilliance and poignancy, it deserves attention precisely as a symptom of the spiritual condition that determines the will of Germany to hegemony in the world. It is in this capacity that it deserves the most serious attention. Rosenberg's racism is a philosophy of history, but, first of all, it is a religious worldview that must be understood in relation to Christianity. Rosenberg treats the existing Christian confessions - Catholicism and Protestantism (Eastern Orthodoxy is completely ignored here, as if historically non-existent) - with sharp criticism, which, however, is applicable to Christianity in general. First of all, in connection with the extreme anti-Semitism characteristic of all modern Germanism, a complete break between the Old and New Testaments, the Judeo-Christian origin of our faith, is affirmed here. Once and for all, “the Old Testament as a religious book must be abolished.” Through this, the failed “attempt of the last millennium and a half to make us Jews” disappears. (603). A corresponding reprisal is carried out not only against the books of the Old Testament, but also against the Apostle Paul, who is declared “Verfälscher des Evangeliums”. (605). Therefore, “our Pauline (paulinische) churches are essentially not Christian, but the product of the Judeo-Syrian aspirations of the apostles.” (605). Along with the Old Testament roots of Christianity, all New Testament dogmatics, the “magic” of the sacraments, as well as the hierarchy (thanks to which “the church stands above Christ” (161) in papism) are also abolished. “Jesus” is one of the religious leaders along with His predecessors in other religions, as, obviously, those who followed. His teaching is subject to criticism and correction, being tested from the point of view of its compliance with the German spirit, as the highest criterion, namely “love in the sense of humility, mercy, obedience and asceticism.” All this teaching of love deals a tangible blow to the soul of northern Europe. (155). “Not the sacrificial lamb of Jewish prophecies, not the crucified one, is now the real ideal that shines for us from the Gospels. And if it cannot shine, then the Gospels are dead.” (604). “The old Syriac-Judeo-Eastern churchism debunks itself” (215); starting with dogma, it must all be revised and changed in the sense of German Christianity. “The ideal of love for one’s neighbor must be unconditionally subordinated to the idea of ​​national honor,” and “no act of the German church can be approved if it does not lead in the first line to the provision of the people.” (608). The absolute scale of the values ​​of life, in particular of individual human personalities, is generally rejected. (21). According to this general revaluation of Christianity, the very person of Jesus is perceived differently in racism. “You can select various features from His images. His personality often appears soft and compassionate, and then again harsh and harsh, always driven by an inner fire. It was in the interests of the power-hungry Roman Church to present submissive humility as the essence of Christ in order to obtain as many servants as possible, trained according to this “ideal.” To correct this image is a further urgent demand of the German movement for renewal. Jesus now appears to us as a self-conscious master (selbstbewußter Herr) in the best and highest sense of the word. His life matters for the Germans, and not His painful death... The mighty preacher and the wrathful one in the church, the man who led and whom “all of them” followed, not the sacrificial lamb of Jewish prophecies, not crucified, is for us “das bildende Ideal, shining for us from the Gospels.” (604). “The love of Jesus Christ was the love of a person who was aware of his spiritual nobility and his strong personality.” Jesus sacrificed Himself “as a master, not as a slave.” (622). The statement is repeated repeatedly and in different ways that "the church's Yahweh (Jehovah) is now dead, just as Wotan was 1500 years ago." (134). 5 There is a victorious struggle between the new worldview and the old, and the sign of our era is “aversion from the boundless absolute” (21), transcendental values... “Such the ultimate goal is the Christianization of the world” and its salvation through the new coming of Christ (a similar goal is the dream of “humanizing humanity”) (ibid.). Both ideals are buried in bloody chaos and a new generation of experiences of the world war (that is, the previous one). Historical Christianity, introduced to Europe by the Roman Church, has many roots. In particular, “the great personality of Jesus, soon after His death, was loaded and merged with every abundance of Western, Jewish and African experiences” (74) and the image of Jesus merged with the legend of Chrestos. And this, in addition, was combined with the influence of the unbridled fanaticism of Paul, who preached an international, worldwide revolution against the Roman Empire. Against such Verbastardierung, Verorientalisierung und Verjudung, Christianity turned out to be powerless, even the spiritual Gospel of John. This is Rosenberg's philosophy of Christian history. Hence it is natural for him to conclude that the religion of Jesus must be corrected and freed from preaching humility and love for the weak. “The idea of ​​honor - national - is for us the beginning and end of all our thinking and action. It does not tolerate along with itself an equal center of any kind” (514), in particular Christian love, which is also interpreted only in the sense of love for honor. Such a teaching is attributed to “Jesus” himself, thereby freeing it from distortions and appearing in its authentic form. “The whole being of Jesus was in opposition (Sich-Widersetzen), and for this He had to die” (607), His preaching of love does not come from the enslavement of the masses, this “relaxing idea of ​​​​the humanitarian love of the Roman Church.” (621). “We must consciously place the idea of ​​love below the idea of ​​honor, subordinating it to the latter, as love of honor.” (621). It is also attributed to Christ. Therefore, the symbol of the cross, like a crucifix, is also obsolete and is being replaced by a new one: das Hakenkreuz - the swastika. It no longer signifies God’s love for creation, but “those who contemplate it, think about national honor, about living space, about national freedom and social justice and life-renewing fertility.” (688). 6 Rosenberg is ready to endow the “Germanic” church of a new type with Christianity, corrected and supplemented, freed from the burden of all Christian dogma, secrecy and hierarchy, the creation of which corresponds to the quest of the northern racial soul (614–15) to find a “Germanic religion of the future,” “eine echte deutsche Kirche und eine einheitliche deutsche Volkskultur.” (621). This will be a “new religion of people’s honor,” with “veneration for the soldier fighting for the honor of the people,” this is a new feeling for the life of the new time. His prophet for Rosenberg is Meister Eckhart (the most pantheistic of all German mystics, but here still stylized in his own way) along with the “battle-hardened hero in a steel helmet.” 7 You can ask yourself what this “honor” means, which becomes the highest criterion of life, even higher than love, for the latter is allowed only in one of its varieties, as love of honor. This difficult-to-define concept, which for some reason is connected with the idea of ​​freedom (obviously, only for bearers of this honor), can be understood as the consciousness of its uniqueness and superiority inherent in the “northern” race. "Honor is the spiritual center of the North German West." (152). “Honor and freedom are, in the final analysis, not external properties, but super-temporal and super-spatial essences” (218), certain spiritual ideals. Obviously, here we mean national pride, racial godliness, race and blood as the highest value. “Now a new faith is awakening: the myth of blood, faith, together with blood in general, protects the divine being of man. Faith embodied in the clearest knowledge that the northern blood represents that sacrament (Mysterium) that replaced and overcame the ancient sacraments (Sakramente).” (114). “German Europe has endowed the world with the luminous ideal of humanity, Menschenthums, the doctrine of the value of character as the basis of all morals, the highest song of values; about the highest values ​​of the northern essence (des nordischen Wesens), the idea of ​​freedom of conscience and honor." (115). “This knowledge is the basis of a new worldview... the myth of a new sense of life...” (115). “The old faith of the churches: as is the faith, so is the man; Northern European consciousness: such is the person, such is the faith.” (145). Human deity in racism is primarily distinguished by radical religious immanentism, combined with the denial of transcendental values ​​and evaluations (for this, of course, with a special stylization, Meister Eckhart turns out to be suitable). Race is the true reality, located between universalism and individualism, but surpassing them. Both of them are sick with the same disease - intellectualism. “The God we honor would not exist if it were not for our soul and our blood” (701) - a judgment quite worthy of Feuerbach’s militant man-theism. This corresponds to a kind of racial biologism. "Each race has its own soul" and realizes its own ideal. (116). Therefore, “the law of every true culture is: it is the conscious expression of the vegetative vitality of the race.” (140). In this regard, a new and most characteristic concept of myth for the cultural philosophy of racism appears. “Character values, lines of spiritual life, colorful symbols combine, are mutually absorbed and give, in general, one person. But only then, only in blooming fullness, when they themselves are consequences generated from one center, which lies on the other side of what is accessible to empirical perception. This elusive totality of all directions of the self, the people, the society in general, forms its myth." (459). "He is in this sense a kind of transcendental reality, the biological center of life and creativity, which seeks and finds for itself the opposite expression. He is at the same time the existing and the sought, the created and the creative, but spirituality is alien to this biological substrate; on the contrary, the reality of his existence is blood. He is the myth of blood, which forms the being race. The myth of race is the highest reality of life: the myth of the soul, the race and the self of the people and the individual, blood and honor, it is one and only one, without compromise, it must penetrate and determine all life” (699). “A myth is a new awakening of the cell-forming spiritual center,” (ibid.). This is the idea behind Führerthums. The reality of a race is blood, which connects its multi-unity: “peoples healthy in relation to blood do not know the scale of individualism, as well as universalism” (539), they belong to the race. Soul means race seen from within, and vice versa: race is the outer side of the soul.” (2). The reality of a race is its myth, and this latter is deposited in the type. “Type is not a scheme, but is a historically determined plastic form of eternity /. . . / racial-mental content, area of ​​life.” (539). The experience of the type is the birth of the knowledge of the myth of our entire history: the birth of the northern racial soul and the inner recognition of its highest values, as the guiding star of our entire existence.” (531). As we already remember, “Jesus ist kein Typenbilder, sondern ein Seelenbereicher gewesen.” (515). All manifestations of racial culture are conditioned as volitional values. Even “science is a consequence of blood” (120), just like art. “Revelation” can only be within the limits of northern feeling, as an exaltation, the crowning of becoming, and not the destruction of natural law. “Only the Jewish, as well as the Roman, teaching about God wants the latter.” (134). In general, for this racial monism or immanentism there are no other criteria other than race. He is characterized by naturalism, a purely pagan attitude to the world. “This racial soul lives and develops in nature, which awakens some qualities and represses others. These forces of race, soul, nature are eternal... preconditions, being, life, from which morals, beliefs, art, etc. are derived as a certain way of being (Sosein). This is the final, inner cycle (Umkehr), the newly awakening myth of our life.” (251). “After 1918, the ancient northern racial soul awakened to a new, higher consciousness. She understands that the equally recognized (gleichberechtigtes) coexistence of different, mutually necessarily exclusive, highest values ​​cannot take place, as she generously imagined it would be possible to allow it to her present destruction... She understands that what is racially and spiritually related can be united, but what is alien is unmistakably eliminated, and if necessary, then destroyed. Not because it is “false” or “bad” in itself, but because it is alien (artfremd), destroys the inner structure of our being. We now feel the obligation to give ourselves an account of ourselves with the utmost clarity, or to recognize the highest value and guiding ideas of the German West, or to vomit ourselves spiritually and physically. Never". (119). This manic self-awareness, born from a feeling of national humiliation, is turning before our eyes into an equally manic desire for world hegemony. In any case, instead of the Crucified One and His atoning Blood, the cult of blood was also proclaimed, but this time racial, and its sign is the non-Christian swastika. The “organic worldview” with its immanentism is unexpectedly contrasted with the disease of our time - “Relativität von Allem”, individualism is perceived to be as relative as boundless universalism. The new worldview, corresponding to the “northern” being, in essence of this volitional aspiration, does not represent a “logical system, but a flow” (ein Fluten) of the soul. “Nowadays, this truly organic worldview, in the midst of a collapsing atomistic era, strives more than before to realize its right, the right of domination (Herrenrecht): from the center of honor, as the highest value of the north-western world, it must relive its center with increasing speed and fearlessly transform life anew.” (695). To whom and what does this calling apply? This question is often answered directly: to the German people and their destinies. “The myth of the blood and the myth of the soul, the race and the self, the people and the individual, is one, it alone must uncompromisingly penetrate and determine all life.” (699). Great is Allah and Mohammed is his prophet. This calling is from the perspective of world history - the journalistic walk that takes place in the first part of the “Myth of the 20th Century” refers to the entire “Aryan” 8 in a broad sense, which, however, is narrowed to the concept of one chosen people who constitute the salt of the earth. Although the algebraic formula of racism leaves room (even seems to postulate) for the possibility of other “blood myths” besides the German one, but, of course, practical racism means militant Germanism, “Deutschland über alles” - a truth that does not need confirmation in our days. Spiritual clarity requires a certain religious qualification of this new militant national man-theology, which confesses itself thus: “The God whom we worship would not exist if our soul and our blood did not exist, this is the confession of Meister Eckhart for our days. Therefore, it is the business of our religion, our law, our state, everything that protects, strengthens, permeates the honor and freedom of this soul” (761), these are the final words of the confession of racism. The task for millions of people of our time is “einen Mythus zu erleben und einen Typus zu schaffen und aus diesem Typus heraus Staat und Leben zu bauen.” (481). Reasoning on the women's issue (in which there is a lot of common sense, as, indeed, in many other particular issues) leads to the following conclusion: “a man seeks to create being” through the creation of ideas and works, while a woman is the eternal bearer of the unconscious. In the hands and character of woman lies the preservation of our race” (510), “in preaching the preservation of our race in purity lies the sacredest and greatest task of woman.” (511). A similar goal is established for the “Germanic” (i.e., racist) church: “the desire of the northern racial soul to give it its form, under the sign of the folk myth, as German blood, is the greatest task of our century” (614–615), the “myth of blood” will be a magnet for all individuals and religious societies, regardless of all their differences. (ib.) 9 Thus, the nation is the highest criterion and value: “ist das Erste und das Letztedem sich alles andere zu unterwerfen hat.” (526). This is the spiritual idol of racism, to which, like a god, sacrifices are made and worship is performed. This idol is of ancient, pagan origin, about which you can find a lot in the Old Testament, especially in the Old Testament apocalypse - the book of the prophet Daniel (and also, of course, in the New Testament, in the image of the Beast emerging from the abyss and conquering everyone: “who is like this beast”). It is even unnecessary to prove that this god of blood and this religion are non-Christian. Yes, this is not denied by the author himself, who repeatedly expresses the conviction that Christianity is outdated and dead. He spares no words to express the same attitude not only towards the “Roman” religion, i.e. Catholicism, but also towards Protestantism. His amendments and additions to the image of “Jesus” also, of course, do not reconcile with the treasure of our faith and hope and do not deserve refutation. Given the clearly expressed pagan character of the new religion, which, however, has long been widely known to the pagan world (at least to the world-powerful Rome, and, in essence, to the majority of pagan peoples with their national gods), racism lacks that pre- and extra-Christian naivety of ignorance, which to a certain extent justifies them on the paths of their natural search for God. Post-Christian militant paganism is inevitably also anti-Christian, that is, in this repulsion from Christianity it receives a special religious qualification of actual anti-Christianity. The world cannot forget him or simply renounce him, making him seem non-existent. Such is the European neo-paganism of humanism, as well as Marxism and economic materialism (after the Bolshevik pogrom there is no need to prove this on faith). In Rosenberg, both are presented in one line as products of Christianity, namely, phenomena of its decline and degeneration. In fact, he himself, no less, and even more, belongs to this line, since he is not just a-religious, but seeks to create a surrogate for religion, in direct and conscious rejection of the entire Christian spirit and teaching. Of course, in the absence of special mental talent, which is characteristic of his predecessors on the paths of humanity, such as Feuerbach and K. Marx, Nietzsche and dei minores, Rosenberg is not significant as a thinker, but the historical context speaks in his favor, the element that he carries within himself, namely German national pride and power. This is realized both in the state of humiliation and in the victorious invasion of the whole of Europe. However, ideologically in the doctrine of racism we have, in the absence of a real anti-Christian hero, the “antichrist” who comes “in his name” (John 5:43), an anti-Christianity that is more complete and effective than even the exoticism of Nietzsche and the barbaric persecution of the Bolsheviks (since behind it lies the spiritual seduction of a great people). In any case, all the main elements of anti-Christianity are present here: atheism arising from naturalism, the myth of race and blood with a complete this-sidedness of religious consciousness, demonism of national pride (“honor”), rejection of Christian love with its substitution, and - first and last - denial of the Bible, both the Old (especially) and the New Testament and all church Christianity - not only in its historical damage, but also in its mystical, secretly working power, with the rejection of the image of our Savior and His teaching. Yes, racism does not resort to any kind of make-up under Christianity and even under belief in a personal, super-worldly God; in His place it puts the biological-psychic fact of race and blood. With this, Rosenberg finishes the last word of man-theology and naturalism in Marxism and humanism: not abstract humanity, as the sum of atoms, and not a class, as the sum of socio-economically united individuals, but the blood-biological complex of race is the new god of the religion of racism. Only its ideologist himself allows himself the luxury of militant atheism. Its practical figures in speeches and performances (for example, Hitler) even resort to expressions that sound like religious recognition of God, the Creator and Provider. However, if you listen carefully to them, it becomes clear that they deliberately avoid any Christian certainty. Of course, this character cannot be extended to the entire people, who have in their midst a significant number of Christian believers, Catholics and Protestants, but the “soul of the people” at this historical hour is not with them, it bears the sign not of a Christian crucifixion, but of a non-Christian swastika. This is a historical fact, the weight and significance of which, of course, can be assessed differently. Therefore, racism in its religious self-determination represents the most acute form of anti-Christianity, the most evil of which has never happened in the history of the Christian world (the Old Testament era knows only its prototypes and anticipations, see mainly in the book of the prophet Daniel). It is more evil than the direct militant atheism of the French encyclopedists, the hatred of the sacred things of the Marxists and the barbarism of Bolshevism, because they all contrast the Christian faith with unbelief, the emptiness of denial and the violence of persecution, without having their own positive content. Meanwhile, the “true son of destruction,” according to the Apostle Paul, comes “in his own name,” he opposes himself to Christ and His church. This is not so much persecution - and least of all direct persecution - as it is a rival anti-Christianity, a “false church” (called the “German national church”). The religion of racism triumphantly took the place of Christian universalism. 10 To understand the religious nature of racism, it is extremely important to take into account one of its features, which reflects not only the nature of its origin, but also exposes its inner secret: its anti-Semitism. It must be said that it not only includes anti-Semitism, as a conscious or unconscious rivalry with the chosen people in the desire to replace them, but it itself is this anti-Semitism in its religious coefficient, it is born and composed of it, it is constantly, never forgetting, looked at, as in a spiritual mirror, it is enslaved to it, it cannot be forgotten. Anti-Semitism in modern Germany, which spiritually enslaves itself and thereby poisons the entire European world, has different features: everyday and social, racial and nationalistic. Instinct and will are united here, and the truth must be said that this instinctive anti-Semitism lurks in the soul of every “Aryan”, no matter the purity of his own blood, so this presence requires special self-hygiene. The temptations of anti-Semitism, stemming from some kind of new insight into the entire significance, strength, character of international Jewry, become irresistible to Germany, which competes with it in the global significance, and this leads to practical anti-Semitism, of which we now have the misfortune to be historical witnesses and therefore bear Christian and historical responsibility for it. This feeling of rivalry, combined with a feeling of national anxiety and humiliation, spontaneously awakens and grows among the original founders of racism, finding abundant nourishment for itself in historical reality. German anti-Semitism at this stage has the features of an everyday phenomenon, which is observed in various forms throughout the history of Christian peoples; it is composed of the need for self-defense and national anxiety and anger. This is how he is in Hitler’s book “Mein Kampf”, in which he is given an expression that is still unusual in its harshness, but to a certain extent even philistinely simple-minded (in any case, these pages belong to the most characteristic and, perhaps, the most important pages in this historical document). In Hitler's book, dozens of very interesting pages are devoted to both the factual justification and the history of the philosophy of anti-Semitism, and the above-mentioned feeling of racial rivalry between Germany and Judaism is not hidden here. “The German nation cannot rise again unless the problem of race and therefore the Jewish question is vigorously posed,” 11 and at the same time it needs “the strength born of the self-hypnosis that comes from self-confidence.” The latter is given by the system of education and culture. It “must give the conviction that they are absolutely superior to all nations” spiritually and physically. (373). The initial dogma of Hitler's historiosophy is the idea of ​​the unique significance of the Aryans in the history of mankind, from whom we have “human civilization, works of art, science and technology,” all of which “is almost exclusively the fruit of the creative activity of the Aryans.” (200). Here, any participation and significance of the Old Testament in the history of mankind is tacitly denied (which is already openly and militantly affirmed in later anti-Semitism). This character of Aryanism is contrasted with “the Jew, who represents the most striking contrast to Aryanism” (270), which can be traced, one might say, along the entire line. The author of Mein Kampf dwells on the fact of the persistence of the Jewish people in history, which he associates with their special instinct of self-preservation, and their intellectual abilities have increasingly strengthened over the millennia (270), although they did not have their own civilization. But he is not characterized by idealism and the will to sacrifice. He is driven by pure egoism. Therefore, the Jewish state has no natural boundaries, just as it does not have its own civilization. He assimilates foreign civilizations like a copyist, deforming them with the assistance of the Jewish press. All progress of mankind occurs not through it, but in spite of it. Living in foreign states, he formed his own in them, under the guise of a “religious society,” as a parasite of other peoples. Jews are characterized by their racial, but by no means religious character, the latter being alien to them as devoid of idealism. (275). Hitler traces these features of Judaism and tries to confirm it in its history (277–295), ending with Bolshevik tyranny. All these anti-Semitic considerations are intended to negatively lead to the creation of a granite base, to the formation of a “German State of the German Nation.” (296). These general considerations of a practical politician take on a more anti-religious and sinister character in Rosenberg. Here anti-Semitism is carried to the end, namely to the complete denial of the Old Testament and its religious value, which, in turn, is joined by a number of excursions (even convincing in their own way) regarding the moral degeneration, of course, partial, of Judaism in the Talmud. Central here is a peculiar interpretation of the “race” of the chosen people itself, and in connection with this, their destinies in history. Rosenberg applies the expression Gegenrasse (462) to Jewry, as opposed to the Germanic race. This parasitic overvaluation of creative life corresponds to the fact that the parasite also has its own “myth,” the myth of chosenness. It sounds like a mockery that God chose this particular nation as His beloved. But since the image of God was created by man, it becomes clear that this “God” chose this particular people among all others. (452). It is even favorable for the Jews that their lack of visual abilities prevented them from depicting this “God” physically. (462). “Jewish parasitism, as a complex value, is also derived here from the Jewish myth about the righteous world domination promised by God to Yahweh.” (463, etc., etc.). Here anti-Semitism already takes on the character of religious blasphemy against the Old Testament, and therefore also the New. 2. The doctrine of nationality and racism in the light of sophiology In modern racism, the nation, as a kind of spiritual and mystical reality, determines its type with its “myth” - from the outside and from the inside - and it is the highest single value and criterion of truth and goodness. This doctrine is affirmed in the general context of naturalism, which, undoubtedly, is the philosophy of racism. The latter protests with equal energy against not only Christian, but also humanistic universalism, as against individualism: between the individual and humanity, as their totality, stands the race, it is reality, as the determining mental-physical organization. In this definition of it, the beginning of spirituality is turned off, for which there is no place at all in racist anthropology. The place of the spirit here is taken by blood, in all the ambiguity of the concept: “the myth of blood.” This feature makes it necessary to classify racism as a type of pagan naturalism, which allows instincts to act, and its background is a kind of demonism, which feeds on a sense of pride or “honor”, ​​and in turn feeds them. In this sense, racism is psychologism, as a product of historical sentiments in their known factual tension. If recently he was fueled by a feeling of national humiliation after defeat, now he, of course, is inspired by military successes, their rapture, but without any other, deeper content for himself. This wave, which has now risen to unprecedented heights, is capable of falling again under different, changed conditions, and is even doomed to do so in advance. Racism is the pathos of conquering the world, the philosophy of violence and soldiery. This is blasphemously parodied sometimes through the use of the symbol of Michael the Archangel 12 and crowned with a non-Christian swastika. This reveals a certain contradiction and inconsistency inherent in racism: although in principle the existence of a race is allowed not only in the singular, but also in the plural, in fact there is only one race worthy of existence, namely the Germanic one. The mental-physical character of a race is not so much human as animal-biological, albeit humanoid. The definition of race in the doctrine of racism therefore surprisingly corresponds to the images in which the changing races and kingdoms are depicted in the Old Testament apocalypse of the prophets. Daniel and the New Testament St. John. 13 The substrate of race, as a multi-unity, for racism is blood. The main teaching of the Old Testament, that the soul of animals is in the blood (which is why eating it is forbidden), in a certain sense is consonant with the idea of ​​racism. Race is conceived not simply as a collective, but as a kind of biological entity immanent to the race. “Humanity, the universal church and the self-dominant self, estranged from the holy blood, are for us no longer the essence of actual values, but creations of abstraction.” (Ros. 22). “A new, rich in mutual connections, colorful picture of the history of the earth and humanity must now be revealed, if only we reverently recognized that the relationship between blood and the surrounding world, between blood and blood, represents for us the last phenomenon available to us, for which we are no longer given the opportunity to seek and explore.” (23). If blood is in this sense an absolute, as the last basis of the race, beyond which there is nothing left to look for, then “soul means race visible from the inside, and race the external side of the soul.” (2). “The life of a race, a people, is not a logically developing philosophy, nor a fact developing naturally, but the formation of a mystical synthesis.” (117). “Each race has its own soul, each soul its own race, with its own internal and external architectonics.” (116). This defines national culture: “it is a conscious identification of the vegetative-vital (beginning) in the race.” (140). To that extent, “the strongest personality no longer seeks an individual, but a type... The elimination of the type is the birth of knowledge of the myth of our entire history: the birth of the northern race and the internal recognition of its highest values, as the guiding star of our entire existence.” (531). The logic of racism postulates racial “pluralism,” but its biology and psychology, together with practical politics, calls and leads it to the hegemony of only one, namely the “Northern European,” that is, the German race, pan-Germanism, which therefore becomes a global danger. However, we are considering the issue here not in terms of practical politics, but of ideology. Racism, as a doctrine that is definitely non-Christian and even anti-Christian, naturally lacks a number of features and problems that are associated specifically with the Christian religion, and, on the contrary, there are features that are incompatible with it. Let us first try to clarify the Christian doctrine of the nation and then compare the doctrine of racism with it. Does Christianity know the beginning of race, nation or blood, and if so, to what extent. The Old Testament takes into account the fact of the existence of nations as self-affirming multi-unities. In this respect, it does not differ from universal human self-awareness, even pagan one: humanity gives place within itself to different and many languages ​​or nations, this is an immediate, self-evident fact that is revealed in national life: in religion, since peoples have their own gods and their own faith, in cultural creativity, in social and political life. There truly exists a certain mystical substratum of national plurality, not only as an external fact of heredity, continuity and connection, but also as its internal fundamental basis and strength. Nations differ quantitatively and qualitatively, in strength and in their destinies. At the same time, they do not at all represent a closed unity; on the contrary, endosmosis and exosmosis, a mixing of blood and cultures, occurs between them all the time. The self-awareness of the original unity of the human race, which precedes, so to speak, the “Babylonian confusion of languages,” is rather insufficiently expressed, although it is constantly searching for itself. But in paganism itself there is no proper spiritual basis for the idea of ​​a single pan-humanity, on top of multinationality, which includes and generalizes it. His postulate and quest appears in the later self-awareness of paganism, in its philosophy, which in this case is Stoicism with its varieties in the history of ancient humanism. A special place is occupied here by the Old Testament revelation given to the chosen people of God. He was taken under the special providential care of God, since he was the only bearer of the purity of faith and revelations of truth. Moreover, he was called in his life to realize in himself the human path of incarnation, the genealogy of Christ, the lineage of the Most Holy Theotokos. This is where Israel derives its very special, exclusive “nationalism”: it is not one of many peoples, but the only one - the people of God, the people of Abraham, Isaac, Jacob, David, although, of course, for militant anti-Christian anti-Semitism, none of this exists today. However, other peoples are not at all therefore non-existent. On the contrary, they also await their salvation, which God has “prepared before the face of all nations,” and their time to receive “the Light and the revelation of the tongues and the glory of Your people Israel.” (Luke 11:31–32). By their chosenness, the people of God are not excluded, but are included in all of humanity, as its very core and focus. However, this uniqueness of Israel among all nations 14 passes along with the fulfillment of this calling, with the coming of the Messiah. Although the special chosenness of Israel 15 is manifested in the Epiphany itself, throughout the entire gospel history, the preaching of the Gospel, first directed to the sheep of the house of Israel, gradually turns towards the tongues, albeit through the medium of the apostles and in general the ministers of salvation chosen from Israel. Christ Himself sends the apostles: “Go and teach all languages, baptizing them,” and in Christ the distinction between “Greek and Jew, barbarian and Scythian” no longer matters; everything becomes one in Christ. The Old Testament religious nationalism of the sole chosenness fades away in the rays of the sun of Christ: although there remains room for multi- and heterogeneity, all of it, at least potentially, is equivalent in the face of Christ’s incarnation. And in any case, although the question of peoples and nationality is not abolished, it receives a new meaning and completely new content should be invested in it. How can one Christianly accept and comprehend the nation, not only as a fact, but also as a value? Is nationalism acceptable in Christianity and to what extent? What is a nationality? In the words of Lagardéa, “nations are the thoughts of God.” This, of course, is self-evident, but it is expressed too abstractly and intellectualistically: the thoughts of God are the essence and deeds of God; pre-eternal ideas, revealed in history, are inherent in being, and, moreover, each special image of this being in all its concreteness, in distinguishing not only its what, but also its how. This diversity of humanity is given a lot of attention in the Bible and in the history of the Old Testament. This plurality is not only quantitative, but also organic, it includes completeness, universal universality, which is expressed in the biblical New Testament concept of “all nations”, and this refers both to the initial beginning of Christian history: “go and teach all nations, baptizing them” (Matt. 28:19), cf.: (Mk. 13:10; Luke 24:47), and to its end: to “all nations” will appear at the judgment seat of Christ (Matthew 25:32), as well as to their historical paths in past generations: “he allowed all nations to walk in their own ways.” (Acts 14:16). The mystery was announced to all of them "according to the commandment of the eternal God... for the subjugation of their faith." (Rom. 14:25). And “all nations will come and worship before You, for Your judgments have been revealed.” (Rev. 15:4). Biblical anthropology, both Old and New Testament, is inescapably characterized by this idea of ​​the diversity of humanity, not only as a fact, but also as a principle. Not scarcity, but richness, not schematic monotony, but many colors are characteristic of all of God’s creation, and also of humanity. However, this not only does not represent the opposite of the unity of the human race, but its revelation and confirmation: not the multiplicity of bloods and their “myth,” as follows according to the doctrine of racism, which fragments humanity into many parts and thereby abolishes its very idea, but precisely the opposite: the unity of the human race, as the unity of human blood. This is directly expressed in one of the most solemn apostolic testimonies - in the speech of St. Paul in the Athenian Areopagus, this spiritual center of paganism: “from one blood God brought forth the whole human race to inhabit the whole face of the earth, assigning predetermined times and limits to their habitation” (Acts 17:26), and in this sense it is especially confirmed: “we live and move and have our being in Him, just as some of your poets said: “We are His race.” So, we, being the race of God, should not think...”, etc. (28). And this multi-unity of humanity is indirectly and negatively confirmed, on the one hand, by the confusion of languages ​​during the Babylonian pandemonium (Gen. 11), and by its reverse overcoming at Pentecost. (Acts 2:7–9). This unity of the all-human blood of the first Adam corresponds to the unity of the redemptive blood shed by the New Adam, the Lord Jesus Christ. So, the soul is in man, the seat of which is in the blood, according to the general principle of biblical biology: “the soul of animals is in the blood” - one for the entire human race, but diversely qualified in human tribes or nationalities, and, of course, in uniqueness and some biological absoluteness it exists in the chosen people, the ancestors of the Savior and His relatives by blood, in the race of the Mother of God. This is the blood and soul of all humanity in its multi-unity. The principle of blood (and, consequently, its “myth”) should be given an appropriate place in the doctrine of man and, first of all, the false and heretical idea that blood is the only and all-determining principle in humanity, which thereby, in the light of such an understanding, is precisely blood, or more precisely, a certain assortment of different bloods that differ from each other, but are not identified (despite the difference of mixed blood and races). Is it possible to be satisfied with such an anthropology, which is the biology of the Old Testament (“the soul of animals is in the blood”), with the whole axiom of racism arising from this. Of course not, because it equally does not correspond to either biblical anthropology or sophiology. Racism with equal indignation rejects both the idea of ​​spiritual personalism, with the recognition of an original spiritual center in each person (“the breath of life” blown into the face of man, created from the dust of the earth, by God himself: Gen. 2:7), and a single universal pan-humanity. In both they see Judaism, in the struggle and resistance to which lies the spiritual essence of racism. Consistent in defending its ethnographic “pluralism,” racism must generally come to the denial of a single humanity, or, in fact, see only one of the nationalities, namely “North Germanism,” as its exhaustive expression. In theology, in general, two anthropological views fight among themselves: dichotomous, which recognizes only two principles in the composition of man, soul and body, and trichotomous, which considers three principles: spirit, soul and body. Racism represents a third variety: in anthropology, it knows only the single human principle of blood, as a soul-animal, “das Vegetativvitale einer Rasse” (140), which, in his opinion, is overcome in favor of the dynamics of the “static” of Judaism. But, of course, only the recognition of an independent spiritual principle that lives and acts in the human body, animated by the soul, corresponds to Christian teaching. The beginning of blood has a connecting, mediating meaning of the environment in which the embodied human spirit is revealed. The same anthropological principle is also applicable to Christology, where the human spirit is replaced by the hypostasis of the Son, which, together with the divine nature, hypostasizes the human, consisting of the body and the rational soul in their union. Blood, in fact, corresponds to this connection of soul and body as such. Racism, with its animal-vital principle of blood, abolishes the spirituality of man, turning him into a special type of animal world for the glory of “pluralism”. However, along with the denial of this gross attack on what is truly human in a person, that is, on his spirit, it is also necessary to establish the positive meaning of race, as a fact and value. This transfers the question to the field of sophiology. What is and how is the unity of the human race established? Is it only biological, blood, bodily, and in this case inevitably decomposed into a multiplicity of races? Or is it spiritual, genuine monopluralism, the spiritual unity of the first Adam? Obviously the latter. However, how can this unity be combined with the multiplicity of hypostatic human centers? Obviously, it can only be understood in the light of the multi-unity in the New Adam, in Christ. Christ is an absolute hypostasis, as “the only one of the Holy Trinity,” however, this hypostasis exists as such only in the Holy Trinity, in the Divine trinity, unmerged, unabsorbed, but also inseparable. This image of God, the reflection of the trinity, is also received by the created Adam, the multiple human self - we, in which each personal hypostasis shines and goes out in the ontological multi-unity of love. All human personalities coexist in the hypostasis of Adam, Old and New, as a multi-unity. However, this is not only the overflow of light of the multi-united self in its otherness, but also the personal quality of each individual self, with its special coloring or voice characteristic of it. All of them are united and combined in the original Adam, as the father and source of the human race, and in the New Adam, in Christ, as the “perfect man” in his fullness. This affirms the multiple-personal character of man, every human personality is an indestructible point and center of humanity. Not a race, not a nation, not any biological collective at all is the primary reality or component in humanity, but precisely the individual. This truth, hated by racism, 16 is affirmed in both the Old and New Testaments as the fundamental principle of human existence. Humanity is not composed of races, but of persons who are rooted as individuals in the one all-person, in the “New Adam,” in Christ. If universal humanity can be revered not only by multitude, but also by multi-unity, by all-personality, then only in Christ: as the God-man, He unites in Himself not only the fullness of human nature, but also its all-personal quality. In the “perfect” humanity of Christ, each human person finds himself. However, she finds herself in Adam only individually, that is, limited and defective (omnis definitio est negatio). This limitation, and later defection, stems not only from the incomplete self-determination of the human personality, but most of all from the power of original sin, which weakens, limits and distorts the personality. However, this personal principle in man is restored in fullness in the humanity of the God-man. In Him all human personalities will find themselves and manifest themselves at the resurrection in the flesh, as personally qualified centers of universal love. And in this all-personal universality, all intermediate definitions, national or otherwise, dissolve. Personality is supranational, it is a universal principle, as a subject for all predicates, which are its further qualities. Personality is spiritual, it comes from God, Who is spirit, and it has His image. Since the personality is inherent in predicability, it is the subject of life in its manifestations. She lives not only in herself spiritually, and in God divinely inspired, but also spiritually and physically, because humanity consists of this combination of spirituality and soul-body, in the incarnation of the spirit. But this flattenedness of the spirit, assimilating a certain personal quality, gives life the character of diversity. In it, family, clan, and nation find a place for themselves, each in its own way and in its own special quality. Soul and body, soul-physicality, in which racism alone sees the last substance of humanity, is that created principle in man in which the power of the image of God is revealed and its likeness is realized. Creation is characterized by relativity with its emergence from nothing by the creative act of God. But this origin from nothing or into nothing does not mean the nothingness of what happens. On the contrary, the divine indestructibility of existence belongs to creation, as the image of God, for it is divine in its original source. It is the image of the Prototype, which in God Himself is Divine Sophia, and in creation is created Sophia. The first is pre-eternal in God, the second arises in creation and becomes itself, realizing through the free self-creation of the creature its own image, as the theme of its existence. This theme in humanity is characterized by completeness and diversity: universality, or all-unity, all-quality, “catholicity.” As the unity of all being, she is the soul of the world, uniting life in its flow. The soul of the world is not a spiritual principle, although it is open to the spirit for unity with it in obedience to it and permeability to its self-revelations. It is not only physicality, since the latter is inextricably linked with the soul, as a beginning that is also open to the spirit. The soul of the world is not a personality, but only a living being that is capable of belonging to a personality and being lived by it. But differing from the personal principle, it is inextricably united with it. She, taking the definition from the personal spirit, herself gives it a qualitative concreteness inherent in the formation, the self-revelation of life. Here the whole multi-stage and diversity of existence finds its place from top to bottom. On this ladder of existence all kinds of nationalism gain strength. Such a person also finds a Sophian foundation for himself, since the soul of the world is Sophia. Therefore, the basis of nationality finds itself in created Sophia. The nation has its own abiding beginning, a heavenly dwelling, if not directly as a given, then at least in the task, which is the heavenly plan for man. Abstract humanism, which does not have its reality, opposes the divine: so be it. The beginning of a nationality has not only the right to exist, but also the duty of self-preservation, which is carried out in history, of course, with all the deviations, exaggerations and errors characteristic of all humanity. In this regard, however, a number of dangerous deviations arise, which represent the spiritual scourge of humanity. And, first of all, this may turn out to be an incorrect axiology, leading to national idolatry or paganism. The absence of sound anthropology and sophiology has the consequence of indistinction, and even direct confusion, between spirit and mental-physical life - in racism openly and consistently, in nationalism of different types less decisively; nationality (with all the inevitable inaccuracy in its definition) is generally declared to be the highest, if not directly the only, principle of humanity. As a result of such drowning of the principles of spirituality and soul-physicality, naturalism and actual atheism are obtained, which so clearly shines through the racist ideology, which represents a relapse of paganism. There is no place for the spirit here to take refuge in the element of soul and body, and it does not need it, even moreover, it is denied as unnecessary. In general, the highest and, perhaps, the only value here is declared to be national existence with its self-disclosure and self-affirmation - in war and culture. This is also the philosophy of history that flows from this. But nations, even for racism - at least theoretically - exist not only in uniqueness, but also in diversity. The question of their comparative relative value therefore inevitably arises. Each nation is aware of itself and speaks about itself in the first person and, moreover, in its own, singular. If this uniqueness corresponded to reality, there would be no place for a special national identity, militant and self-affirming. Nationality in its only form would be this image of national self-evidence. But since this is not so, the question inevitably arises not only about national struggle and rivalry, which we are currently witnessing, but also about comparative national self-esteem and self-affirmation. Once a given nation exists, for its living member it is both the national self and the highest and in any case high value corresponding to it. This reveals a certain irreversibility of the first-person personal pronoun: I can think of myself—and myself alone—as the only, or at least the primary, personal center of world history. To the extent that national consciousness is self-affirmation, which openly or covertly declares itself, negatively through contempt or antipathy towards other nations, positively through the search for one’s “myth” and “type”, in which the national mania grandioza is first inconspicuously and then clearly expressed. All this today, perhaps, manifests itself with unprecedented sharpness in racism, both in its positive and negative self-definitions. On this path, various temptations are possible: first of all, towards expanding the world-historical perspectives characteristic of a given nation (for an example of this, see the historiosophy of Rosenberg, for whom world history, at least of “Aryanism,” is the history of “northern” Germany). The peculiarity of racism is its militant-defensive-conquering nature, combined with a one-sided affirmation of the masculine principle. The latter is religiously affirmed by Sauer (Hermann Sauer. Abendländische Entscheidung. Arischer Mythus und christliche Wirklichkeit. 1939. 3-te Aufl.), who never tires of repeating the characterization of national self-consciousness as männliches Grenzgefühl, realizing itself in warfare. Symbolically, this is affirmed either in the arbitrary and therefore blasphemous assignment to Germany of the supreme archangel, the guardian angel of the Jewish people (Dan. 10:13, 21; 12:1) Michael, who is obviously thought of as the leader of Hitler’s hordes. Rosenberg, at least, knows how to do without this blasphemous decoration, which, on the contrary, Sauer turned into a national vignette, like a swastika. This decoration does not even deserve discussion; it only testifies to the darkening of the religious consciousness of this Christian-racist (in his own way, outstanding) writer. However, in the ideology of this Christian racism, which, moreover, has a pronounced Protestant character, it should be noted a peculiar refraction and manifestation of the main feature characteristic of Protestantism, namely its insensitivity to the Mother of God as the Eternal Feminine and the foundation of the church. The element of masculinity and masculinity, so emphasized by Sauer in Prussianism and Germanism in general, has a parallel in the general absence of the Mother of God in the Protestant worldview. As a result, a Lutheran-Prussian distortion of all Christianity results. The latter takes on violent traits under the guise of “borderline militancy and masculinity.” Archangel Michael and “his angels,” as the leader of the heavenly army in the fight against the dragon, obviously have the archangel next to them. Gabriel, the messenger! Annunciation and in this capacity the angel of the Mother of God! But he is forgotten in this masculine principle. A worldview that has a warrior-masculine principle as its basis is asophic and becomes antisophic. The element of creativity, in which the feminine, generative, non-violent, but organic principle of life realizes itself, here the benefit of male violence is abolished, which, by virtue of the same thing, is not paternal or filial, not at all organic, but militantly violent. That principle of the psyche, which constituted the soul of romanticism and under the sign of “das ewig Weibliche” was also known to Goethe, is abolished, crushed by the heel of the German boot. This is the main perversion of the national soul of Germany in racism, as well as its creative emptiness and spiritual impotence, covered up by militant inspiration and... discipline. But violence can only inspire fear, not love, and in this respect - unexpected as it may seem - racism has a great analogy with Bolshevism. Both of them are capable of captivating and intoxicating for a time with external successes and state achievements, but this building, as if built on sand, can collapse from an external push, as if it has no internal coherence. For the prophets of racism themselves, this self-awareness breaks out against their will. Proud statements that the history of mankind in the current war is determined 1000 years in advance alternate with the assumption of the possibility that in the event of a military failure, this entire church will crumble. Modern Germanism in its militarism has external features of similarity with Rome, however, with the main difference that Rome, despite the predominance of masculinity and weakly expressed femininity, still had an organic beginning in itself in its origin from good, naive, pre-Christian paganism, and this to a certain extent protected it - at least for the time being - from final idolatry of the state and that mantheism, which manifested itself only during the imperial period in the cult of the Caesars. Racism begins (or already ends) with this. Racism is post-Christian and therefore anti-Christian paganism, in which Christ is replaced by neo-Wotan, and the veneration of the Mother of God is replaced by a human-divine cult of blood. German blood is the god of racism, this new paganism, and this cult is difficult to combine with the veneration of the arch. Michael, even if perverted. 17 Racism is a militant wickedness that puts a nation in the place of a deity and calls for sacrifices to this idol. This spiritual idol is embodied in blood, as the real substrate of nationality. The idea of ​​blood and its veneration contains ambiguity or even ambiguity, which must be revealed. First of all, according to a certain teaching of the Old Testament, to which in this case the New Testament corresponds, “the life of the body is in the blood” (Lev. 17:2), and “the blood is the soul.” (Deut. 12:23). And this is the same instinct of all humanity, even in paganism, on which the offering of bloody sacrifices is based. Blood is the beginning of mental-animal life, which as such remains exhaustive for animals. However, in man it is only a mediator between the body and the spirit, in a certain sense the container of the latter, a principle not only of the animal-soul, but also of the spiritual-soul. The blood of Christ is also understood in this capacity, both in the Gospel revelation and in St. communion. And this connection of the soul with the spirit in the blood is generally for a person the most important beginning of his life, which, even in this uniqueness and complexity, is absent both from incorporeal (and therefore bloodless) angels and from soulless animals. This spiritualization of blood is essential for a person, but it is precisely in this area that false teachings and deviations in life towards the animality of man are possible, and blood is considered only as a soul-animal principle, exhaustive in itself, defining a person. This is exactly how blood is understood in racism, at least in Rosenberg’s guiding work. This is an anthropological heresy, which contains both godlessness and materialism, or rather, implies them, although this is obscured by phraseology. The blood of nationalities has a certain quality and, of course, unequal value, “Blut ist ganz besonderer Saft” (says Goethe, however, through the mouth of Mephistopheles), and the highest, unique value of its kind is attributed, of course, to German blood. Here, of course, the main difficulty of this entire doctrine of the primacy of German blood, associated with the recognition of its, so to speak, diversity, remains insurmountable. Indeed, it would be much simpler, and perhaps more consistent, to simply reject both the difference and the diversity of blood, recognizing, according to St. Paul that God “from one blood brought forth the whole human race to inhabit the whole face of the earth, having appointed predetermined times and the limits of their habitation” (Acts 17:26), or recognizing that in general there is only one type of human blood, namely Germanic. However, racists do not go that far either, forced to nevertheless recognize the fact of the diversity of the human race, and, consequently, its blood. But this recognition collides with both a direct statement of the Bible and the opposite content, as we just saw in St. Paul, and with particular difficulty in combining the recognition of the unity of human blood with the inequality of its different types, affirmed by racism. There may be only one way out of this difficulty, namely, to abandon the idea of ​​the primacy of blood in man, recognizing it as the substrate of humanity, but not its substance, that is, still assigning it a derivative and not a primary place. Nations, indeed, differ, but first of all not in blood, but in spirit, and to the same extent in soul. Just as there is a single soul of the world, connecting the entire universe in its diversity and completeness, so there is a diversity of souls of different nationalities, along with individual souls. The latter, being born from parents, thereby become like them, but also differ from them, both spiritually, mentally, and blood... This difference is not abolished by the unity of the blood of fathers and children, which further spreads and generalizes for the entire consanguineous human race, but it does not eliminate the possibility of different, both individual and national, spiritual qualities that leave their mark in the blood. Thus, the diversity of blood can be combined with its unity, having its source in spiritual rather than mental-physical qualities. This, however, does not deny or diminish the power of blood as a biological principle in human life. Blood is, after all, the common substrate of all human life, although it is not its primary or sole determinant. If we consider blood to be the material substrate of soulfulness, its biological container, then, on the basis of revelation, we should also recognize the correspondence that exists for it in the spiritual, angelic world. Revelation testifies that there are guardian angels inherent in every human person, as well as in entire nations - see especially in the book of St. Daniel, “the prince of the kingdom of Persia” (10:13), “the prince of Greece” (20). The first place here is occupied by “Mikhail, the great prince, standing for the sons of his people.” (12:1; 10:13; Rev. 12:7). This ministry of the prince of angels corresponds to the calling of the chosen people in its uniqueness. But it is a striking sign of our days that this ministry of the archangel is now arbitrarily attributed to another people, which, of course, cannot compete with the chosen people, this axis of world history, from its beginning to its end. Such a claim is a claim of historical upstarts that did not exist in the historical yesterday, that is, in all of ancient history, and which may cease in the historical tomorrow. This exposes the entire emptiness of this pretentiousness, along with its immensity. The evidence of biblical angelology confirms the idea that both individuals and nations or groups in general have for themselves not only a spiritual and physical basis in the blood, but also a spiritual one in the angelic world, in its correspondence with the human world. In other words, a person is characterized not only by a soul and a body, but also by a spirit, and the soul is the principle that mediates between spirit and flesh. However, the originality of the spiritual principle with its individual character is tacitly rejected in racism in favor of the all-determining principle of blood. Here biologism outweighs it, and the volitional principle, as self-determining and self-affirming, is declared to be the only one. From here comes the inorganic, asophical or even antisophic character of racism, for which there is no self-revelation of the Eternal Feminine, 18 the soul of the world of its inspiring “muse”. Hence, all kinds of violence and dominance of Germany become a natural historical slogan: military-political, cultural-economic, generally militant Germanism, like “Typenbilder”, or assimilating what is amenable and capable of assimilation, or enslaving “Untermenschen”, or exterminating them from the face of the earth, or at least proclaiming such extermination as the only consistent outcome of history (of course, as applied to Jewry). Mutual national symbiosis, allowing oneself and others to live, is either actually simply excluded here, or is allowed only under the condition of such a hegemony that leaves no room for self-determination. However, the question of the national existence of other nationalities, as a priority, or at least not a priority, is left in vague uncertainty for the future (cf. Rose Book 3, Chapters 6–8). We are talking - for now - about the fate of Europe and hegemony in it. The highest criterion of values, which, of course, supersedes Christian values, here is the idea of ​​national honor and the resulting delusion of national grandeur, as well as all sorts of pride of militant man-theism in general. 19 Personal self-consciousness is included here in the national, 20 but genuine Christianity, corrected in the direction of liberation from the preaching of love, is also converted into a religion of pride. 21 The national self, in which all individual selves unite and drown, in relation to other nations is, of course, a super-ego; it exists only in the singular. The idea of ​​national honor, accepted as the highest criterion, is, of course, national egoism, elevated to the supreme principle of existence, “type-forming,” turning human communication into a military barracks, and its type into uniformity. The basis of this zoological ideology, therefore, is not a principle, but a fact, namely the unity of blood, Blutmythus, nation. However, such self-determination is generally conceivable only in the singular, i.e. as boundless national egoism or egocentrism, since judgments about value and right are based only on the force of fact. Racism avoids frank ideological recognition of this national egocentrism by remaining silent until the end. The only consistent conclusion from here is the worldwide domination of the “northern race,” its worldwide empire. This is more of a crazy idea than a political program, which would be prompted by political reason and not by national passion. Of course, in its consistent implementation it leads to an inevitable catastrophe, perhaps even sooner and more unexpectedly than it seems now (September 21, 1941). However, along the paths of this national maximalism, problems arise that are difficult to resolve even for a sound national feeling. Where and how can this line be drawn between national self-determination and national selfishness and predation? And this question becomes more and more difficult and responsible when it is posed religiously, in the light of Christian self-consciousness. Racism, in a certain sense, looks like Bolshevism, although the latter is alien to the ideology of nationality (except for reasons of political opportunism, as now, and, of course, hypocrisy), Bolshevism is international, and therefore both Christian and national self-determination are alien to it. But he knows no limits for himself in his aggressive expansionism, and this brings him closer to racism. There is no need to exaggerate the significance of their apparent rivalry and apparent opposition. This speaks more of rivalry than dissimilarity, especially since both of them equally cling to alien Christian criteria and preach the cult of power and conquest. Racism is a non-Christian and anti-Christian worldview. It denies the saving power of the soul, recognizing only the voice of blood, although its power is revealed in creative culture. It is also a strong-willed, militant worldview. The person in it turns into a homunculus created by will. Racism is the world Panzerdivision, a tank detachment designed to conquer the world. And this also results in a rapprochement with Bolshevism, which wants to be a similar detachment, only for a different purpose, and only because of this competes with Germany. Bolshevism, as a worldview and worldview, is a similar a- or anti-Sophian idea of ​​the mechanization of the world, the mastery of humanity through its steely despotic organization. There is equally no spiritual or organic principle here, only a cruel, inexorable, prosaic will remains, for which all kinds of mechanization are the most appropriate way of organizing life. But since nothing living can be mechanized to the end, then in racism the voice of blood, national fanaticism to the degree of manic aggressiveness, and national imperialism remain as the life-giving principle. However, there is a similar one in Soviet fanaticism, which longs to turn all of humanity into an obedient collective farm herd and stops at nothing on the paths of its aggressive imperialism. Both, racism and Bolshevism, with the same godlessness want to turn humanity into collective farm homunculi and differ, in addition to their historical age and the world culture inherited from their ancestors, only in their flag, but not in their methods of life. Therefore, the world rivalry and military clash between racism and Bolshevism is inherent in their nature, with similar aggressiveness. If in relation to other nations it is accompanied by predation, offensive or defensive, then in the clash between racism and Bolshevism, in addition, their own nature and inner affinity are revealed. The Gospel word is applicable here: “If Satan casts out Satan, then he is divided with himself: how can his kingdom stand.” (Matthew 12:26; Mark 3:24–26; ​​Luke 11:18). And will not the product of this collision, unprecedented in history, be an unexpected and unforeseen historical catastrophe, with the overcoming of homunculism itself? Both forces strive to conquer the world, although with the inevitable observance of times and deadlines, historical opportunities for this. Even some preliminary agreement between them at the beginning of the current war, which surprised so many, was explained only by the need to comply with it on both sides, but it should, of course, be resolved by a decisive conflict for life or death, which is what we are now seeing. There is a struggle not only between two forces, but also between two worldviews, which, while united in essence, however, have different historical coefficients. Both of them are varieties of the same apocalyptic “beast”, having similar “atrocities” along with the same desire for mutual destruction. However, along with the main revered animals, they are also joined by small and secondary animals. Just recently before the war, their choir chanted: “who is like this beast,” giving him honors and recognition, now they announce their joining the “crusade,” as this political and historical masquerade is called with blasphemous hypocrisy. However, this is only a protective coloring, an adaptation to those who have a leading role here. Racism itself no longer needs this hypocrisy, although it also uses it in n known cases, as needed. However, not a single historical phenomenon in its complexity appears in history in its pure form, free from the well-known historical make-up, which is present in this case as well. However, the self-definition of racism as anti-Bolshevism is not yet exhaustive for it, its, so to speak, ontology. Rather, it is a kind of accident for him, which might not have happened. Or rather, it is not by chance that this accident reveals a non-accidental historical force with which racism came face to face. This force is “international” Jewry, the attitude towards which was a mystical and historical touchstone for racism. It can be said in advance that racism itself, as a self-conscious “North Germanism,” is nothing more than militant anti-Semitism, of all possible shades, from mystical to pogrom. The soul of racism, at least in its negative, polemical self-definition, is a poorly hidden, partly unconscious envy and hatred of Jewry and the rivalry with it that stems from here. And this rivalry is the most significant and characteristic in him, in this sense, one might even say, the most ontological and interesting. This anti-Semitism begins in the empirical realm, as everyday repulsion and racial instinct, which gives insight into various features in the spirit and position of Jewry and determines the corresponding attitude towards them. In Hitler's book Mein Kampf we already find many pages with the expression of such philistine anti-Semitism, which is still fueled by a feeling of national wounding after the First World War. In itself, such a feeling is not any news for Germany, as is quite convincingly evidenced by the selection of relevant quotes from the works of German (and, of course, not only German) luminaries - in particular, not only the gloomy Frankfurt hermit, the philosopher Schopenhauer, but also many others from whom one would not expect this. Now they too are willingly presented as preachers of anti-Semitism and racism. The change in the atmosphere characteristic of our time is expressed in the fact that if previously people were shy in the open expression of such feelings, now they have lost all shyness in persecuting Jewry with exhibitions, posters, and the printed word, reaching the point of complete absence of shame. What seemed natural to uncultured barbarism has now become a characteristic of the countries of the highest European culture - a phenomenon the world has never seen before. This everyday anti-Semitism is currently nourished not only by the dark instincts of the blood, which has always been, throughout all times, in the destinies of Jewry, but also by the broadest, although, of course, highly tendentious, awareness of the destinies and affairs of Jewry in international life, in that peculiar combination of international, or rather even nationwide, dissemination together with the never lost national connection. Jewry is the true “axis” of world history in the sense that it is present in it from its very beginning to its end. This is the only people that holds its place in the motley succession of different peoples, in their historical line. At the same time, his strength does not weaken either quantitatively or qualitatively. This is the basic fact in the life of the “chosen people”; it was also predicted in the prophetic books, as evidence of the will of God. And this physical preservation and spread of Israel is accompanied by its introduction into the life of all nations in different aspects of its life - political, economic, cultural. Rosenberg defines this property as Gegenrasse. By this he wants to express the idea that Jewry always remains national, in the sense of its penetration into the thickness of the life of other peoples, its nerves and brain, while remaining itself, as an international-supranational-national unity in its indecomposability. This is not eliminated even by mixing blood through mixed marriages, which only creates new, more intimate opportunities for this influence. Modern knowledge has incomparably greater and more accurate means for determining such influence than in previous times. It is capable of revealing this “anti-racial” character of Jewry, if not exhaustively, then, in any case, incomparably more fully and obviously than previous eras. All areas of economic, political and cultural life are open to this influence and are subject to it: the stock exchange, market, press, theater, science, parliament, even governments. All these facts are too well known for anyone to attempt to weaken or deny them in any way. Added to this is the strength of the international concentration of Jewish influence, as a nationally anonymous “counter-race”, which is carried out in the relevant organizations: this includes Freemasonry, Social Democracy, Bolshevism as a system of government terror and despotism. Of course, no one can claim that all of these are truly Jewish organizations, since they actually contain various national elements. However, no one can deny the activity of Jewry here in its special, organic cohesion, which is not so characteristic of any other people. In relation to Freemasonry, this manifests itself, perhaps, weaker than in relation to Social Democracy, which is considered, although also exaggerated, an organization inspired by Jewry, on the still insufficient basis that K. Marx and many other Social Democratic writers were Jews. (In general, it is enough to remember that among the socialists, Christian influences in general were always relatively weaker, even among the “Aryan” elements). As for Bolshevism, historical truth still requires us to recognize the fatal nature of the fatal influence of Jewry at the top of the communist clique, even despite the fact that the vast majority of the Russian state belongs to different nationalities, and primarily Russian. Perhaps the least quantitative proportion of Jewish nationality is observed in the German Empire now that the persecution against it has begun, which has now reached its utmost exclusivity. To this must be added the fact that at present the anti-Semitic influence of the conquerors is spreading in many countries (and above all in France), so one can ask oneself: if this influence is not put in any external obstacle, then where on the globe will there be any place left for the existence of the Jewish people? In any case, we have to state the following: what in other nations may be the product of confusion, weakness, moral decline, spiritual decay, in racist Germany is currently an expression of national self-affirmation, internal self-determination. Because of this, it must be said that racism is anti-Semitism, at least in the moral sense it is identical to it. Racism is generally characterized by arrogance and contempt towards all non-German nations. However, it is precisely anti-Semitic pathos that is the secret of racism, which, perhaps, does not even reach his consciousness, but instinctively remains decisive. Of course, one should not close one’s eyes to the fact that among other European peoples there is a well-known instinctive anti-Semitism, repulsion from Jewry, spiritual, aesthetic, everything, with only rare exceptions. Individuals who are conscious and responsible for their feelings strive to overcome this instinct; in others it is paralyzed by a feeling of weakness in the face of the strongest, because the vital stability of Jewry, its strength in the struggle for existence, its solidarity, conscious and instinctive, cannot be denied - along with its supranational spread throughout the world as Gegenrasse (the envious and jealous eye of racial hostility despises here a certain true reality). Jewry, as such, is a force that demands submission to itself, and in fact achieves it in a wide variety of situations, and the weakest among other peoples are not able to resist this, although sometimes they react to this with paroxysms of impotent rage of various kinds - pogroms, in general, the loss of civil and spiritual gentlemanship in relation to Jews, while, however, unwittingly finding themselves in the position of guilty or, as it were, apologizing. However, true equality and equal rights are by no means achieved by this. The notorious “international” character of the Jewish “counter-race” makes it much stronger and more armed against any other people living within the limited framework of national existence. The very existence of Israel as the true “axis” of history, its self-preservation in the centuries when destruction befell kingdoms, peoples were exterminated and destroyed, is capable of arousing national-historical jealousy. The kingdoms of the Egyptians, Persians, Babylonians, Hellenes, Greeks and their other contemporaries passed away in the centuries of ancient, middle and modern history, and against the backdrop of all this, the preservation of Israel is a real miracle of history, which only the blind do not want to see. Jewry, instead of long ago disappearing from the face of the earth, together with numerous of its contemporaries, despite its historical age and despite the seemingly inevitable physical degeneration, not only persists, but also multiplies, grows stronger and wins in the historical competition of peoples. Its national strength, combined with its international super- or anti-racialism, really raises and cannot help but raise the question of the relationship between it and any other people in whose midst it is interspersed as a numerical minority. However, this does not correspond to his actual influence and strength. It is impossible not to see this, although to a certain extent and until a certain time it was still possible not to notice. However, now, with modern methods of sociological observation, it has become forever impossible. The “Jewish Question” has already taken its place at the center of world history, and responsible self-determination in relation to it is inevitable. If it could be resolved on the basis of the formation of a territorial Jewish power, which would draw into its population, if not all, then at least a significant majority of Jewry, the question would really be brought to a conceivable solution. However, the latter has not only remained beyond historical reach until now, but also generally remains doubtful in its possibility. This is contradicted by another feature of Jewry, which also appeared since ancient times: its ability and even a special tendency to assimilate, but to a certain limit. In different places of its historical wanderings, from Egypt and Babylon, Rome and Hellas even to the present day, Israel left and leaves its national hostages, who were partly preserved in the isolation of the “ghetto”, partly assimilated, entering the cultural and political body of a foreign people, to the point of complete external merging with it, and, however, without losing their own face. And this assimilation became all the easier and more natural because his own religious type was increasingly eroded under the influence of superficial Europeanism, but at the same time, racial traits ineradicable by time became all the more noticeable. All European humanity (including American humanity) faced the vital question of self-determination and the relationship between the quantitatively insignificant but qualitatively powerful Jewry, on the one hand, and the entire vast numerical majority of other peoples, on the other hand. This is the tragic situation in which Europe, eroded in its Christianity, now finds itself, possessed at the same time by social passions, in its attitude towards the “all-race”, and together with the “counter-race” of Jewry. To this international attitude, along with rivalry and struggle, also comes attraction, a kind of eros of assimilation with special flexibility and elasticity. One might think that on this path, on which some assimilation befalls all peoples, the insoluble, i.e., Israel, will dissolve without a trace in the common historical cauldron. However, this dissolution is only apparent, having certain limits. The historical miracle of Israel is its indestructibility and, so to speak, substantial integrity, as “all Israel,” which not only exists at all, but will also “all be saved,” according to the prophecy of St. Paul, and this is divinely ordained. This is the will of God about him, both in the Old and New Testaments, which is being fulfilled before our eyes with all its irrevocability and insurmountability. Israel, as the axis of history, is at the same time the chosen people of God, to whom the law and the prophets are entrusted. Through him, the incarnate Son of God received his humanity from the Most Pure Virgin Mary, and against this, anti-Semites can only deny this very fact, declaring Christ an “Aryan.” From among him the apostles were called, who were sent by Christ to baptize and teach all nations, and the fulfillment of this commandment, which already presupposes a certain assimilation, begins from the very first centuries of the existence of the church. Then - in a certain sense, just as now - that “assimilation” took place along with internationalism, according to which in the Church of Christ “there is no Greek or Jew, barbarian or Scythian,” but Christ is in all. However, this reunification in Christ not only does not cancel the mystical and historical power of the fact that Israel is united by some kind of spiritual marriage with all humanity, but confirms it. He was placed before his face by Christ himself, chosen and called to this. And one cannot think of this election only as temporary and having already passed due to the fulfillment of times and deadlines. This is contradicted by the universal nature of this election and mission: “go and teach all languages, baptizing them,” this commandment and the word of God, the Old and New Testaments, is also in the human sense the word of Israel, sounded on its land, partly in its language, partly not in its language (in Greek, i.e. already in assimilation). Therefore, the relationship that is given and given in the history of Israel among all peoples is characteristic of the nature of Christianity itself, included in its spiritual destinies. Therefore, there is and cannot but be, there must be some indescribable and inexhaustible feeling of gratitude from all peoples, at least those already included in Christianity (and then those not yet included in it, but still having to be included) in relation to Israel. Here he also stands before all humanity in the uniqueness of his election and his ministry. Of course, now that Christians cease to be Christians, they become externally and internally baptized, and Jewry is infected by them, just as it in turn infects them with its atheism and militant anti-Christianity, as if the basis for the invariability of this relationship is lost and everything is drowning in the emptiness and colorlessness of European positivism, humanism, nationalism and nihilism. Now it is proclaimed that Jewry is not a religious, but a racial unity. Empirically, this may be so, at least within Europe, but mystically everything remains unchanged, for the determination of God is unchanged, and under the cover of godless Europeanism, the mystery of the salvation of “all Israel” is accomplished, and with it, in connection with it, the appeal to “all languages.” It remains a certain subject to world history, which is, as it were, its predicate. And this must be understood both in its mystical roots and in its historical accomplishment. In this context, there is one feature in modern anti-Semitism that should be understood in its nature and manifestation on both sides, namely the religious coefficient that remains and is characteristic of it. In the nature of Israel, two features are mysteriously and seemingly contradictory: assimilation and racial or tribal indestructibility, both of which make it the axis of world history. The most extreme anti-Semites, shouting about the all-pervasive influence of Israel, looking for its features everywhere and denouncing it in every possible way, thereby equally testify to both its invincibility and irresistibility, and its indispensability in the life of nations. On the one hand, the “anti-race”, the fruit of assimilation, is in this sense always a kind of counterfeit and ambiguity in comparison with the racial aristocrats in their national authenticity, there is something, so to speak, second-rate - if talented, then not brilliant. It is not creatively self-sufficient, but there is an alarming and fussy counterfeit, a parasitic growth on someone else’s tree. But at the same time, this assimilative receptivity makes Jewry open and oriented towards the entire area of ​​culture, it is interested in everything, is capable of and is capable of everything; physically leading, and moreover, to an increasingly greater extent. This fact - in the clairvoyance of hatred - is stated most of all by anti-Semites, who collect evidence that European civilization cannot, or at least does not know how to do without Jews, the head of which is Jewish, although always and invariably in the pseudo-racial garb of assimilation. In this sense, any national culture, at least starting from a certain era of the dominance of internationalism in the life of peoples, is a fake or, in any case, a mixture in the national sense. This is the tragedy of Jewry in national life: mutual attraction and repulsion, struggle and rivalry. Jewry in assimilation, as the attacking side, at the same time cannot help but feel the attraction and some ownership of the creativity of a foreign national culture, but, at the same time, its irresistible alienness and the state of struggle with it. This expresses the dynamism of assimilation, but at the same time it is its border and insurmountable limit. Peoples who have recognized an alien body in their national existence as something insoluble and unassimilated, with all the tension of assimilation, painfully feel its presence. With instinctive irreconcilability to this, they are in a state of self-defense, however, combined with an irresistible attraction to him. Israel in dispersion has no national identity of its own, but invariably retains its own national nature in all its indissolubility. Of course, confusion and complexity are the lot of all nationalities and national cultures at all times, and now more than ever before. However, the various components in this mixture change throughout history, and only one of its axis, Israel, remains unchanged throughout history in the face of all peoples. This tragedy was not invented by anti-Semites, even if they exaggerated the power of this fact. It must be overcome only in the light of the highest ideal and, of course, not along the paths of zoological extermination, which leads to nothing. However, over the course of many centuries of this struggle, various destructive means were used, both of a direct pogrom nature and of expulsions and restrictions on rights. Now they are recovering to a degree long unheard of and unprecedented. At the same time, it cannot be denied that on the side of the defending, and at the same time historically advancing, Jewish nation, a defensive ideology against the “goyim” could have been developed - at different times in different ways, which is now exposed with such gloating in anti-Semitic literature, although it now represents primarily historical interest, as no longer corresponding to reality. All this confrontation, combined with cultural cooperation at different times, took place on religious grounds, mutual rejection of Judaism and Christianity. This gave him religious depth, but also hopelessness. It was an ongoing struggle about faith, which began in Judea 19 centuries before our era and is under the sign of Christianity and anti-Christianity. Was it a hidden or frank and conscious struggle about Christ: “Who do people say that I, the Son of Man, am? ...And who do you say that I am?” (Matthew 16:13–15). It was reflected – not directly, but indirectly – in the life relations of “Christian” peoples to anti-Christian Jewry (however, this same clash extended beyond the boundaries of the non-Christian world, into which Jewry also penetrated – and with constant insolubility). However, in modern times, and in particular today, this confrontation is increasingly ceasing to be religious; it has taken on humanitarian (although not humane) images from the outside. Religious self-determination now seemed to have ceased to be essential and decisive, giving way to relatively secondary features. To the greatest extent this can be said regarding the former Christian, and now semi-Christian or simply non-Christian peoples in their self-awareness. No matter how they are now defined in relation to Jewry, in any case, it is not the religion of Judaism that is decisive. Therefore, zoological and racial nationalism is put forward with such force and exclusivity, just as being a Jew is also determined by a sign not of religion, but of nationality. However, this does not prevent us from recognizing the uniqueness of this race, its exceptional character, and the fight against it and its victory is conceived on the basis of racial confrontation. Obviously, this extremely impoverishes and degrades the nature of this struggle, even in comparison with the “dark” Middle Ages, which in essence was much more profound and right in comparison with the current racial barbarism. But is this also the case on the Jewish side, at least for the intelligentsia, whose religious consciousness has also fizzled out under the influence of socialism, humanism, and culturalism? Are we simply dealing here with the absence of religion, the emptiness of religious consciousness? Of course, this cannot be said about that small part of Jewry that remains professing Judaism, the religion of Moses, the “Old” (for Christians) Testament and developing its theology, as far as possible and feasible. However, it is not with its theology that it influences the world, although this, together with the construction of synagogues, expresses national consciousness. As a religion, Judaism now naturally recognizes itself in opposition to Christianity. However, it is not he who determines what can be called the religious consciousness of Jewry, as far as one can even talk about it. But here it is expressed either negatively, as the actual abandonment of all religious faith, or as militant atheism, which does not stop at direct persecution of religion, in fact, of Christianity. This is how it showed itself in our unfortunate homeland. Here this persecution surpassed in ferocity and size all previous ones that history knows. Of course, it cannot be entirely attributed to Jewry, but its influence cannot be belittled here. What at its origins had the character of defiant and contemptuous atheism in the sense of a lack of religious consciousness (in Marx), 22 here took on the character of anti-religious barbarism and an organized methodical approach to faith. Of course, Soviet atheism is psychologically and historically a complex phenomenon. It combines Russian intellectualism with its militant religious nihilism, the latter including the influences of Western positivism, materialism and atheism, starting at least from the sixties, but in fact even earlier, starting with the influences of the encyclopedists. This includes, of course, the influence of Jewry, which in itself already represents a ready fertile ground for anti-Christian influences. Here it is necessary to state with all strength and sincerity the fact that in general in Jewry - not to mention Orthodox Judaism, but even in the most superficially godless - there is not and cannot be indifference to Christianity and, above all, to Christ, but there is hostility. I always knew this with a “sixth sense.” However, in order to understand and feel this, despite all the superficial appearances to the contrary, one must appreciate in all its strength the religious nature of Jewry, precisely as the chosen people of God, who simply cannot be religiously indifferent. The self-determination of Jewry, which rejected Christ, which took place 19 centuries ago in Judea, in particular in Jerusalem, was not just a passing episode, relating only to a certain era and its generation. It has an abiding meaning and has power in the religious depths of Jewry, preserving it for all times, equally in both of its opposite poles: “crucify Him,” on the one side, and “blessed is the King of Israel who comes in the Name of the Lord,” on the other. Such is the voice of blood here, with all its power. In the frenzy of racial anti-Semitism, this is not understood in its religious and mystical significance, since here there is only the blind national passion of enmity and rivalry. But knowledge of this is accessible to Christian feeling, which opens spiritual eyes, has an organ of spiritual perception, a mystical sense. And for him and through him, this fatal, one might say, invincible and inevitable indifference of Jewry to Christianity, which stems precisely from indifference to Christ, is always known. This is a struggle within himself, which will end only after exhausting itself, when the time comes for the “salvation of all Israel” promised by the Apostle Paul. In the presence of this indifference to Christianity, conscious or even unconscious hostility towards it, Jewry, of course, represents a favorable environment and creates a favorable atmosphere for religious persecution of Christianity. To say that it is to him that this persecution owes its origin means, of course, to assert a deliberate lie; such persecution could arise, and does occur in individual cases, and in the complete absence of the influence of Jewry. Antichrist and anti-Christianity are a universal phenomenon in which different national and spiritual potentialities are combined. This was already the case during the “great” French Revolution. But the best proof of this in our days is anti-Christian racism, which is combined with the most violent anti-Semitism. And in general, today anti-Semitism is increasingly losing its religious nature and becoming racial, which is what it proclaims itself to be. The religious face of Jewry as such interests him less and less. This is quite frankly and is being proclaimed today. Therefore, the “salvation of all Israel” or the clear victory of Christianity over Jewry, which, of course, is also not seen, can essentially change nothing for such anti-Semitism, which does not have the character of religious anti-Judaism. If anti-Semites with such care and hostility collect evidence of Jewish hostility towards Christians from religiously colored sources, then what they are interested in here is not anti-Christianity as such, but national Judaism, which is found with equal readiness both in the Talmud and in Marx and all kinds of representatives of socialism and Bolshevism in general. In general, social utopianism of various shades in our days is a kind of degeneration of ancient Jewish messianism, 23 in which the messiah is a social revolutionary leader who has to realize the earthly kingdom, Zukunftstaat, a kind of “Fuhrer” of National Socialism on the basis of Judaism. This latter role was played at different times by various pretenders of false messiahship, for example, Barkokhba, and in our days... Marx, who, however, differs from his predecessors in his exceptional religious blindness and spiritual stupidity in his materialism. 24 In this sense, spiritually he stands, of course, immeasurably lower than his predecessors, despite all his “scientificness,” which, however, is also completely imaginary. But from all this, an unexpected conclusion inevitably arises: racism, like National Socialism, in which both motives are emphasized simultaneously and with equal force - socialism (whatever its special manifestation here) and nationalism, is nothing more than a parody and at the same time a repetition, or at least a variant, on the themes of Jewish messianism. At the same time, racism is defined in relation to Christianity either in a directly pagan-hostile manner, or indifferently, even if it retains some moderate Protestant overtones. With this religious amorphism, he also approaches the revolutionary zealotism of the revolutionary messianic movements. The latter, in religious terms, of course, departed far not only from traditional biblical teaching, in particular the Jewish prophetic books, but were also painted in the colors of religious syncretism. However, at the same time, fiery social revolutionism was combined here with no less fiery nationalism, which was fueled by hostility towards the Roman conquerors, the conquerors of the Promised Land. Of course, all these movements were spatially very limited compared to the scale of current events. However, in the spiritual grain they contained the self-determination of present-day racism, as if in projection. In general, all of ancient history, like Christianity itself, takes place on a scale that now seems miniature to us. However, they already contain the presence of spiritual potentials, which are revealed in the newest, and already world, history in our days. So, we repeat once again: German racism reproduces Jewish messianism, which is an adversary and rival of Christianity already at its very origin, and it is also it - or rather, ideologically and spiritually it should be - in our days. At the same time, it differs from the communist international in its nationalism, and from the national movements characteristic of our era – in its revolutionary socialism. The Führership, as a personal embodiment in the “leader” of a spiritual movement in a kind of Caesarism of the people’s tribunes, is, as it were, a historical accident, which, as it were, could not have existed. But its presence completes the similarity and kinship of modern racism and fascism with Jewish messianism. The place of the former “anointed of God” on the throne “by God’s grace” was now taken by the leaders on the podium by the will of the people: Hitler, Mussolini, Stalin - equally, although with a difference in shades. Their peculiar messianism is irresistibly approaching the absolutism and despotism of the party, which declares its will to be the will of the people - pars pro toto. Such is Bolshevism and such is racism. And this is combined with the defensive and aggressive tendencies of the new messianism. The surprise of this observation, which establishes the typological identity or at least affinity of racism and Jewish messianism, of course, cannot but amaze, although it does not represent anything new in history at all, because social utopianism with features of religious fanaticism and messianism flares up here and there, in particular, in sectarian movements during the Reformation era (Lollards in England, Hussites in the Czech Republic, John Munster in Germany, similar movements in Italy). 25 However, these movements remain miniature and seemingly random in comparison with the current size of the national and international socialist movements: racism, fascism, Bolshevism, which invariably sacrifice personal freedom to the glory of the communist or national socialist idol, which demands more and more victims. However, against the background of this general comparison of messianism and racism regarding their internal affinities, a further observation emerges that is even more important. We have already seen what place in the spiritual equipment of racism is occupied by hostility to Judaism, the passion of anti-Semitism, turning into a kind of rage, long unseen in the world, if even ever existing to such an extent. We observe it in the first steps of the paranoid Hitler, and it is the faculte maitresse of the ideology of racism with Rosenberg at its head. Moreover, as we have seen, this is not a religious repulsion or struggle, but precisely a national passion, a kind of idiosyncrasy, reaching to extreme limits and expressed in practical politics in a number of measures that can only be called barbaric, and especially on the part of the most cultured of European peoples, the people of Goethe and Schiller, Kant and Schelling, Hegel and Novalis, etc., etc. True, anti-Semitic motives are now being found among many where it would seem unexpected (not to mention the gloomy malice of the Frankfurt hermit Schopenhauer). Taken out of context, these sayings are put under a microscope, new cultures of these poisonous mushrooms are bred with a feeling of schadenfreude and hatred, and in general a grandiose national self-poisoning is taking place before our very eyes. Such sentiments are cultivated with the loss of shame and moral sense, and the national prophets are racists... But this means no more and no less than that all racism is nothing more than anti-Semitism, it is sublimated envy of Jewry and competition with it, and not in its positive, but in its negative traits; attraction is a kind of illness. Such psychopathic love, which makes him the center of thoughts and deeds, has the character of an obsession, stems from this concentration of thought on one Jew, precisely in envy and the resulting hostility towards him. Of course, this can only be bought at a high price, namely the loss of national shame, brutal national egoism, with the renunciation of Christianity and especially the Old Testament. This is the secret of racism, its source. Hitler and the zealots of anti-Semitism are religious, or more precisely, anti-religious (which is also a religious qualification) maniacs, and this mania - each in its own way - develops into a whole doctrine or mythology, ideological or political passion (Hitler and others like him). Anti-Semitism always becomes a passion, such is the nature of Judaism, both in attraction and in repulsion. Only where it is a reflex, a spiritual infection or the obedience of enslaved peoples (as we now have in the areas of German enslavement), does it lose all tragic passion and become clothed in petty-bourgeois vulgarity. But in its origins, anti-Semitism is, we repeat, a phenomenon of a religious, or more precisely, anti-religious nature. If others (and even many) see in him a manifestation of Christian feelings, a certain confession of Christianity inverted, then such an assessment, of course, is only possible due to darkness and bitterness. On the contrary, in its spirit, as well as in its practical implementation, anti-Semitism is not only a temptation, but also direct opposition to the Christian spirit. There is nothing Christian in anti-Semitic fanaticism, and now it is freed from all mimicry and does not hesitate to reveal its racial nature, declaring Jewry not a religious confession, but a race, regardless of religious faith. However, this is anti-Semitism only in its superficial layers, in contact with philistinism and vulgarity, but it is not like this in its mystical depths, in the souls of its “leaders”. Here he is a mask or a sublimation of direct anti-Christianity, which can be nothing more than conscious or unconscious hostility towards Christ. It feeds and leads to personal (tacit or even obvious) enmity towards Him - competition or envy. And we can currently observe this in the ideology and psychology of the leaders of racism. Thus, Rosenberg’s anti-Christianity has already been fully revealed, which is hidden behind the claim to correct the Gospel image of Christ, which he hates. In Hitler this is expressed in the systematic silencing of the name of Christ and Christianity, which is especially evident in his last war speeches, where, instead, there is only a calculatedly cold mention of the name of God. Hitler, in his madness, cannot stand any personal rivalry, which, obviously, he still sees in Christ, and therefore remains silent about Him as if He never existed: but cum tacent clamant. A similar antipathy, which has its source in envy and personal delusions of grandeur, should be assumed in racism in general, as far as can be judged by the wild, unprecedented and otherwise inexplicable success of their works, which testifies to a deep decline in spiritual taste, cannot be explained by any special merits of their works, which in general stand at the level of a pamphlet, even the volume of thick books. 26 Therefore, racism religiously represents one of the manifestations of that pan-European apostasy, the falling away from Christianity, which constitutes one of the characteristic features of the “new” history, approximately starting from the 18th century, with the “great” French Revolution, but also before it. But his non-Christianity or anti-Christianity is distinguished by exceptional intensity and activity, in the pathos of paganism, which is now observed in the German people. This neo-German paganism is associated with the cultivation of the military spirit, with the spiritual captivity of Germany from the soldiers. As we said, this latter is, on the one hand, a product of natural self-defense, as a manifestation of the vitality of a nation faced with a difficult test and national humiliation. But, on the other hand, militarism, which had raised its head, quickly and unexpectedly led the country into a state of real military obsession, intoxication with the successes achieved and barbarization. The future will show how far his spiritual degeneration has gone. However, this soldierly only covers up on the outside what is happening inside in connection with the falling away from Christianity. It is characteristic that German militarism declares its campaign against Russia (whatever its current state in the form of Bolshevism) to be a “crusade,” which is echoed by its flattering vassals. The military adventure aimed at destroying Russian statehood and turning Russia into a German colony is disguised as a liberation campaign. The general and final goal of German militarism, world supremacy, the Caesarism of the “Führer,” does not tolerate the existence of Russia in general, and not Bolshevism, in its path. The latter was implanted precisely by Germany, which delivered to Russia in a sealed carriage the plague bacillus of Bolshevism - Lenin - let us not forget this fact, which is also a historical symbol. And at the beginning of the current war, an agreement between the Bolsheviks and Hitler took place. With the entry of Japan and America into the war, the cards were already mixed up and the general formulation of the question became immeasurably more complicated. However, Providence wished that the destinies of the world and our homeland were connected with this clash between Bolshevism, under whose bestial face Russia is hidden, and German imperialism, which yes it means. Allowing the victory of this latter would mean not only the abolition of Russia, which is impossible - this is a historical axiom for us - but also the internal victory of anti-Christianity in Germany, and then beyond it. Abstractly speaking, there is no impossibility in itself, but there is a historical improbability, which is based both on general religious considerations about the fate of the world and those relating to the fate of Germany. Can Germany win, having achieved its goals of conquest, or, on the contrary, will it be noisily defeated, and this historical bubble with its hysterical Fuhrer will burst, and, most importantly, can a country that has fallen away from Christianity - in its leading part - win? It is easier to admit (as was already the case in the Russo-Japanese War) the victory of the non-Christian or, perhaps, not yet Christian paganism of Japan, than the victory of Christian apostasy, no matter what the colors of the crusaders it is disguised in, that is, a country engulfed in spiritual illness, racism, and therefore spiritually doomed to degeneration. Racism, like all anti-Christian paganism in general, does not have in itself a creative principle for organic development. Falling away from Christ cannot go unpunished and remain without consequences, no matter what purely human achievements, discipline and will, equipment and the entire technique of life in general. Germany is still not Japan and can never become one. In its racism, it is doomed to disaster and, despite temporary successes, it cannot finally win, just as racism itself inevitably prepares disappointments and is fraught with degeneration. Of course, all states and nationalities degenerate, each in its own time and for different reasons: some simply from natural withering and decay, others, like Germany, from delusions of grandeur, which it suffers from racism, which also has its own measure. No one now (December 1941) is able to determine how and when that German catastrophe will happen, but for us there is no doubt that it will be salutary for Germany itself, since it will be liberation from the temptations of racism, its spiritual eruption. It is the recognition of the greatness and spiritual health of Germany, which will overcome its current spiritual illness, that gives rise to this confidence in us. The history of Germany is not over, it has its own future, although it is not given to us to determine it. But, of course, this future depends on the internal victory that Germany has to win over itself on the paths of spiritual revival with liberation from racism. And military defeat for her will be the saving grace of God. Of course, the fate of Germany is spiritually connected with the Reformation and Protestantism, with the continuation of the heresy that they contain. 27 However, despite this, even Protestantism (not to mention German Catholicism) contains such a healthy grain of the Gospel that can still germinate. But on the way to this stands the same fatal German anti-Semitism, the envy of Germany towards Jewry, as God’s chosen people, and its own claim to being chosen. Outwardly, empirically, this is expressed in national conceit, which is even natural, taking into account all the achievements of the German people in the field of culture and civilization, which, unfortunately, in our days are being so quickly lost and giving way to the barbarism of nationalism. However, this talent and cultural achievements oblige and warn against the excesses of this, even natural, self-infatuation. Every nation is characterized by national self-awareness, faith in itself, in its calling. But on this basis, he is faced with the temptation of national conceit, with the recognition of his uniqueness and, in general, all superiority over all peoples. Unfortunately, the German people, at least in the person of their spiritual leaders, are in precisely this manic state. And this is not only a national-mental illness, but also a spiritual one. This is a claim to chosenness, which is given only by God. And God’s chosen people are the Jewish people, “the gifts and election of God are irrevocable.” Whatever this people may be, whether someone likes it or not, it is not given to man to test the judgments and election of God. Everyday anti-Semitism, even if it has a well-known everyday basis, usually does not go further than personal tastes and national psychology. But the German people suffered a greater temptation, and, as far as can be judged, the only one of its kind in history. Having decided about himself - consciously or semi-or even unconsciously - that the chosenness and uniqueness belonged to him, he was incensed by rivalry and envy of the Jewish people, which turned into a real national passion of anti-Semitism, and this latter now entered organically into the national self-determination of Germany. We can now say that it is anti-Semitism. The latter is a dark shadow of his even darker illness and sin, namely anti-Christianity, and it is psychologically difficult to even say what is happening and from what. But both illnesses are interconnected and inseparable. In a word, German anti-Semitism is a pathological envy of Jewry, a parody of the people of God, while racism is a racial pretension. 28 It has no positive spiritual content and is doomed to crisis, external and internal. Equally, both for the good of Germany itself and the whole world, the sooner this crisis is accomplished, the better. With this ontology of racism, as anti-Semitism, externally merges, but internally differs from it, empirical, everyday anti-Semitism, characteristic not only of Germany, but of the whole world, and, perhaps, at all times of the eternal existence of Jewry. This pogrom racism, on the one hand, is generated by the genuine isolation, both natural and artificial (ghetto), of Jewry along the paths of history. In part, it also has deeper roots, embedded in the real opposition of Jews to Christianity, and through that to Christians, in that fight against Christ, which is already evidenced by the Gospel. The enmity of the Jews towards Christ begins from His first appearances at public services, accompanies it throughout its entire duration and, finally, leads to death on the cross, to the crucifixion at Calvary. It continues to this day, with varying degrees of consciousness and intensity. The house of Jewry remains “empty” to this day, and with a few exceptions, no repentant and jubilant cry is heard in it: “Blessed is he who comes in the name of the Lord, Hosanna in the highest.” If on the part of Jewry there is a conscious or unconscious, instinctive enmity towards Christ and Christianity, then on the contrary, on the part of Christians, both believers and even non-believers, there is a reciprocal feeling of self-defense and competition. Between Judaism and Christianity there is a relationship of mutual resentment and non-recognition, with resulting hostility. It is also reflected in the monuments of Jewish writing, which are carefully collected by anti-Semites, and the eyes of hatred are keen and attentive (the same Rosenberg, from whom it was strange to expect special respect and passion for Christianity, collects relevant evidence in a number of pamphlets). If on the part of persecuted Jewry, despised by Christians, this is even natural and understandable, then for Christians such an attitude contradicts the love for enemies and good deeds to those who hate, preached by the Gospel. This brings about special hostility among Jews towards Christians. But Jews know how to be grateful for a Christian attitude towards themselves when it comes from Christians. Unfortunately, the mutual relations of Christianity and Jewry remain sick, moreover, to a greater extent and in a different way than is the case for all other religions, such as Islam, Buddhism, Brahmanism, etc. This stems, of course, not from distance or mutual alienation, as in the above-mentioned cases, but precisely because of proximity, affinity and the resulting competition and struggle. Judaism is still the Old Testament for Christianity, and the latter wants to become the New Testament for Jewry, its continuation and fulfillment. Therefore, intense jealousy, reaching the point of enmity, is natural here; it is even more worthy than mutual indifference and neglect. From this we can see how difficult it is to implement and maintain a Christian attitude towards Jewry, which here is the side at the same time attacking and defending, and it is sick with the fight against Christ and the rejection of Christianity. Jewry is capable of enmity, just as it is capable of love. St. gives us images of Jewish love. The Gospel is in the apostles, the myrrh-bearers and in the entire environment of Christ. And this energy of love has not dried up and cannot dry up even to this day, but it does not find reciprocity for itself. Christians must carry out a Christian attitude towards Jewry, even when the consequence of this is to create a dominant position for Jewry in the world. And Christians should not be afraid of this, because this is the only way to overcome Jewry, not from the outside, but from the inside. In general, there is - and cannot be - a more tragic and antinomian question than the relationship between Christianity and Jewry. It is not resolved by pogrom or oppressive racism, that is, persecution of Jews under the pretext of Christianity by Christians who have ceased to be such. The destinies of the chosen people, although denying their election in Christ, never ceased to remain at the center of history after the beginning of our era, but never were they so central as now. This centrality, along with Jewry, is also shared by the Russian people, whose fate is now so predetermined, even if they cannot be placed on the same level as the Jews. The historical destinies of Jewry represent alternating waves of persecution on the one hand, and world influence with increasing conquest of the world on the other. One is connected to the other, one follows from the other. The first, the persecution of Jews, stems from the national instinct of self-defense and self-preservation, together with pseudo-Christian, in reality anti-Christian feelings of hostility and fear. The second is connected with the special, exceptional vitality and talent of the people, unique in their chosenness and doom, and at the same time in national solidarity. Previously, it had a definitely religious character, associated with loyalty to Judaism, along with anti-Christian aspirations. Now this religious character is weakening more and more, giving way to the motley and multifaceted spectrum of new European civilization. However, with all its spiritual diversity and versatility, the national spirit and cohesion of Jewry remain indivisible and irresistible by any forces of national rivalry and antagonism of other peoples. There is a peaceful but victorious struggle of Jewry with the whole world, changing forms, but unchanged in content. For all the ugliness of racism, one cannot help but give it justice in the fact that this very fact is felt and stated here with exceptional poignancy. It bears the stamp of the chosenness of the chosen people, a kind of world-historical miracle that has taken place throughout all centuries and in the face of all peoples. To deny or even downplay this fact of a certain worldwide supremacy of Jewry, while deprived of statehood and territory and constituting an insignificant minority on a global scale, even if growing in number, is a tendentious belittlement or silencing of historical reality. Wouldn't it be better to raise the question of the power and significance of this fact itself and, in connection with this, the correct attitude towards it? Already in this very fact one cannot help but see the seal of the special chosenness of God for Jewry, regardless of whether this will of God is pleasing or displeasing to our limited human judgment. Everyone can feel and evaluate this election in their own way, but it remains a matter of God’s vision and the secret of Providence, which in its depths is unrevealed until the fullness of time. However, one - and, moreover, the main - side of this mystery is already known to us: the people of God are the genealogy of Christ the Savior, they are akin to Him in the flesh. The Gospel speaks about Himself: “He is a Jew” (Jn. 4:9), this idea is revealed in both genealogies of the Savior, in Matt. (1) and Luke. (3), and the Lord accepts it and confirms it himself: “We (i.e., the Jews) know what we worship, for salvation is from the Jews.” (John 4:22). He himself does not deny being the son of David, the King of the Jews. Likewise, His Most Pure Mother is the chosen branch of the chosen people. However, the mystery of all Israel has hitherto remained unrevealed in fullness and power, but is testified by the Apostle only as an object of faith: “I do not want you, brethren, to be ignorant of this mystery, so that you do not dream about yourself, that the bitterness in Israel has happened in part (until the time) until the full number of the Gentiles has come in, and so all Israel will be saved” (Rom. 11:25-26), “for the gifts and election of God immutable" (29). And the apostle adds in the face of this mystery: “how incomprehensible are His destinies and unsearchable His ways” (33). This incomprehensibility of God's ways has its sign - antinomy - in the indicated special character of the historical destinies of Israel, which is in some opposition to all humanity, but at the same time forms its historical center, in its invincibility and inevitability. But at the same time, Israel itself remains, as it were, under a mask, hidden to itself in its chosenness of God. Its spiritual image is distorted under the image of materialism - philosophical or economic - plutocratism, Bolshevism or Freemasonry, false internationalism and democracy, in general under everything except “the only thing needed” - the Kingdom of God. This is what Christ said: “Behold, your house remains empty, until you exclaim: Blessed is he who comes in the Name of the Lord, Hosanna in the highest.” The entire being of Israel, no matter what internal or external masks it may be hidden under, is thought, aspiration, struggle, resistance, always gnawing and never leaving the thought of the Messiah, the coming one or the One who has already come - about Christ. This unique innate Christianity of Israel still remains anti-Christianity, as a struggle with Christ in ourselves. It is paradoxical that this anti-Christianity is not only the most living, but also the most Christian in it. In Israel and for Israel, the most deadening thing is Christian indifference or forgetting about Christ, no matter what: humanistic, plutocratic, whatever. Even the Bolshevik persecution of Christianity, since it truly stems from Jewish sources and inspirations, is still more natural in the fate of Israel itself than religious indifference. However, this does not allow Christians themselves, as those who have the promise of the salvation of all Israel, to forget about this or remain indifferent to it. Despite all the resistance to the influence of Jewry who has fallen away from the faith, religious recognition and veneration in Israel of his gifts and election remains an immutable law for Christians. Therefore, the Christian attitude towards Israel, in terms of the strength of this recognition, can only be antinomian, as towards the living and living genealogy of Christ, towards His people, but also those who rejected Him, who did not recognize their hour. The latter requires Christians to curb and fight the passions of anti-Semitism, which naturally, although temptingly, rise in the souls of peoples in the face of their religious apostasy and betrayal of their calling. To the extent that the entire being and image and destinies of Israel are generally antinomic, here, when establishing a Christian attitude towards it, we have this very antinomy, which requires from us a kind of national asceticism and in practical application breaks down into many particular contradictions. This antinomianism warns us at every step of life. At the same time, the loss of this ascetic norm, one-sidedness and simplification are unacceptable here, because the Jewish question is difficult for Christians, although in its own special sense, no less than for the Jews themselves. One can and should see the special nature of Jewry and the full force of its influence in the life of peoples. Sentimental blindness and humanistic negligence are equally unacceptable here. If, in general, relations between nations are determined not only by solidarity, but also by competition, then nowhere, as here, does this have particular force. This stems equally from love for the chosen people, with recognition of all its uniqueness and exclusivity, and from the need to counteract this power and energy, for the sake of preserving and increasing that special gift of God that is given to each people in its national vocation. However, this confrontation must be placed within certain boundaries, which do not tolerate persecution of Israel in any form, not to mention modern German barbarism, as well as its imitations. This opposition, insofar as it stems from a legitimate and natural sense of self-preservation, must be expressed in positive self-protection by action, i.e. in creative self-disclosure of one’s own folk element, and not through forcibly prohibitive measures. The whole special difficulty of the fate of Jewry from ancient times to the present day is associated with its dispersion throughout the world, which also has the consequence of the cultural assimilation of the people, who themselves seem to seek and accept it, while at the same time remaining essentially unassimilable, from which a certain cultural-national pseudonymity stems. In this state of affairs, the Jewish dispersion contains within itself a tragic fate for itself, and together for the whole world, for all the peoples among which it finds shelter for itself. With its special vitality and exceptional vitality, Jewry really occupies, if not the first, then at least an outstanding place, not only in the economy, in the monetary and banking world, in general in the financial world, but also in the most diverse branches of culture: science, printing, art, etc., all of this is layered with a Jewish element. No matter how you feel about this layer, it is difficult to deny – otherwise, in a tendentious manner – the very fact and its power. Jewry, despite its relative, percentage small number, uncontrollably penetrates into all areas of creativity and work that are only accessible and acceptable to it. And with those that are essentially alien and hostile to it - this includes, of course, everything connected with Christianity and the church - it wages a struggle for destruction. We can observe this in Bolshevik Russia. There is no need to diminish the strength of the fact that the persecution of Christianity here, although it stemmed from the ideological and practical program of Bolshevism in general, without distinction of nationalities, naturally found its greatest implementation on the part of the Jewish “commissars” of godlessness. Thus, world Jewry in general, and in Russia in particular, finds itself in a struggle with the Christian principles of European culture and, in any case, occupies leading positions in it where this struggle arises among the Christian peoples themselves, falling into anti-Christian apostasy. This is so obvious that it does not require proof. This struggle is partly covered up, partly even softened under the guise of humanism and liberalism, freedom of conscience and religion. However, this equivalence of multiple truths in the face of the one Truth of Christ is, of course, only a spiritual masquerade. This applies to what is most dear and essential - religious faith. In all other areas of life and cultural creativity, Jewry turns out to be invincible and irresistible, even more than that - irreplaceable and necessary, like some kind of yeast on which historical dough is leavened. In this regard, despite all the malicious and envious exaggerations into which anti-Semitic racism falls, it is difficult to argue with it regarding the statement of the fact itself, which, however, has taken place since ancient times, starting with Egypt. And in the fatal nature of this fact one cannot help but see some kind of internal inevitability, stemming from the special destinies, the chosenness of the Jewish people, which in this case is expressed in its energy, efficiency and, of course, talent. Anti-Semites see in this influence of Jewry in the world the fruit of some kind of abuse, deceit, deceit, and all kinds of deception. Such a judgment is primarily a product of envy and enmity. In any case, there are no scales on which the comparative fairness of Jewry and non-Jewishness can be accurately weighed. However, the scales are undeniably tipped in favor of Jewry with regard to its usefulness and special life value, which has not dried up throughout the centuries of world history. It is necessary, however, to add to this, to be fair, the following: Jewry in its state of “empty house” has lost its highest right of existence, that uniqueness that stemmed from its chosenness and calling. He will have to restore it, which will happen only when the blessed hour of “salvation of all Israel”, desired by the entire Christian world, comes, when he cries out: “Hosanna in the highest, blessed is he who comes in the Name of the Lord.” Until then, it can be said that while retaining all his indestructible spiritual strength, he remains deprived of that true spirituality that was entrusted and given to him in the Old Testament and revealed in the New, in the Forerunner, St. apostles, - with St. John the Theologian and with the ap. Pavel at the head. It can be said that in its apostasy Israel has lost its genius, and in its place only the fullness of talent remains. However, talent is not genius and can never be compared with it. In all branches of spiritual and spiritual creativity, the sons of Israel are now given the opportunity to demonstrate high achievements of creativity - thought, art, will, organization, perseverance. And, however, all this does not go back to the “work begun by the genius.” Therefore, he lost his spiritually leading role - not irrevocably, but temporarily, although completely, because genius is given from God, by special direct inspiration, but is not acquired by volitional effort. Therefore, Jewish creativity is ontologically second-rate, no matter how valuable it may be in its own way. One can generally ask oneself where this creativity is, and in what ways it is now first-class, spiritually brilliant. I don’t know whether an affirmative answer can be given to this question regarding the field of cultural creativity, but there is only one indisputable force here: Christian holiness, which is given only by the church and is unattainable by human forces alone. In the state of its apostasy, while it lasts, Israel itself deprives other nations of itself, of its genius; instead of the highest and only achievements given to him, he gives the non-highest, a surrogate. This is the real spiritual tragedy of Jewry, and with it the whole world, deprived of it in its highest form. This judgment, arising from the recognition of the uniqueness and chosenness of Israel, may seem - and undoubtedly will seem to many - to belittle or destroy the gifts and works of Jewry, but in fact, just the opposite, it follows from the recognition of its highest calling. In the flourishing time of its national existence, namely the Old Testament, being the chosen people of God, Israel constantly fell into the sin of ... assimilation, as evidenced by the prophetic and historical books of the Old Testament. This assimilation found religious expression in the apostasy into paganism, of which these books are full of denunciations. Of course, these sins did not yet have a threatening significance, since the religious-national core of Israel remained intact even in the Babylonian exile, and even more so in the Promised Land, near the church, in the holy city of Jerusalem. But in the dispersion, after the rejection of Christ, the condition of Israel changed completely. True, for many centuries the inviolability of the national and Old Testament way of life has been preserved, and is still preserved, maintaining it in a state of isolation and even isolation, in the face of the threat of relocations, expulsions, and the entire apparatus of torment and persecution. But such means cannot destroy the indestructible. The historical situation changed, new kingdoms, new nationalities appeared and collapsed, Israel remained insoluble. However, the main danger lay in wait for him - spiritual devastation, the fate of Agasfer, the “eternal Jew.” Agasferism is a tragedy of spiritual groundlessness and voluntarily called upon oneself to sacrifice God: “His blood be on us and on our children.” Christ sadly testified to this on His way of the cross: “Daughters of Jerusalem, weep not for Me, but weep for yourself and for your children. For the days are coming in which they will say: “Blessed are the barren, and the wombs that have not given birth, and the breasts that have not nursed.” Then they will begin to say to the mountains: “fall on us,” and to the hills: “cover us.” For if they do this to a green tree, what will happen to a dry tree?” ( OK. 23:28–31). And this mournful prophecy has been fulfilled ever since. However, the vital forces of Jewry are such that they have withstood, will withstand and, of course, will withstand tests, and if any earthly ruler thinks to defeat the invincible and crush the indestructible, then he only heaps burning coals on his own head, dooms himself to an inevitable fall - we will still be convinced of this law of history in our days, although the times and timing are unknown. And therefore, this lot of a persecuted, persecuted, hated, despised people, no matter how painful it is humanly, is not terrible for the fate of Israel, whose very existence nothing can threaten. He is under the highest divine protection and protection, for the chosen people are needed for divine accomplishments. But these fates are spiritually terrible because of the state of emptiness that is generated by the rejection of Christ in Israel itself and is introduced by it into the spiritual state of all humanity. The latter – in its own way – is also infected by his disease in anti-Semitism. The chosen people of God, before their conversion to Christ, after which they will become the light and revelation of tongues and the glory of Your people Israel, themselves decomposing, decomposing the environment in which they reside. Here we must take into account the indestructible vitality of Israel, the exceptional talent in the struggle for the existence of Israel, educated and tempered over the centuries. But at the same time, all this vitality and talent seem to lose the right to exist, because they rest on religious emptiness or, worse, on the struggle with Christ and Christianity. And this fatal emptiness, the poison of doom, becomes fatal for the environment, national and historical, in which they manifest themselves. Israel, even in a state of rejection from Christ and spiritual emptiness, retains the self-awareness of its chosenness and uniqueness, the inviolability of self-affirmation, although in the presence of groundlessness, national and cultural. And this, of course, is powerless to help both Zionism and the experiments of creating a national state (although the possession of the holy city, according to prophecies, lies on its path). The political and historical fate of Israel dooms it to parasitism, which is the other side of ahasferism, the tragedy of groundlessness in the presence of fullness of vitality. Israel is now a stranger to everyone, but at the same time it is its own for everyone, or, more precisely, everyone can become its own for it. It is ahaspherically applied to a foreign people, their national state and culture, without organically belonging to them. By this alone, he is doomed to second-class status, despite the presence of an organic claim to primacy and leadership that belongs to the chosen people. The fruit of this ahasferism is the assimilation of that which is unassimilable, insoluble; it is thus the sad fate of Jewry. It not only parasitizes on someone else’s historical body for lack of its own, but it also becomes vitally attached to it, loves it in its own way, wants to organically unite with it, while at the same time remaining alien to it, carrying within itself this irresistible duality and split. This assimilation manifests itself in everything - alas - except faith (which, of course, still happens with limited and rare exceptions, although it is precisely in them that the entire solution to the “Jewish question” lies). Assimilation is manifested in everything, in mixed marriages and mixing of blood, with its insolubility, mixed culture, in government life (starting with the Old Testament Joseph as the first minister of the Egyptian pharaoh and to the present day), in economic life, in the press, literature, art. Moreover, the strength and extent of this influence is completely disproportionate to the quantitative share of Jews in the population, which is also supplemented by its mobility. Assimilation provides a new source of historical energy for Jewry, however, along with its tragic distortion and poisoning. However, this is not human will or even sin, but the fate or judgment of God, which, moreover, has force on both sides: on Israel and non-Israel. The latter, to the extent of his Christianity, is charged with the duty of a “Christian attitude” towards Jewry, a constant struggle internal and external with anti-Semitism, which includes, as components, self-affirmation, envy, jealousy, self-preservation. In any case, it represents a spiritual temptation, the fight against which requires constant confrontation and sacrifice. Christians are also spiritually responsible for Jewry by their attitude towards it, with which they attract it or repel it - and not only from bad or imaginary Christians, but also from Christianity itself. Of course, this cannot serve as an excuse for Israel’s rejection of him, who, as an older brother, should not be tempted by the younger ones, but due to human weakness can be delayed by them on his spiritual path. As for Israel itself, it becomes a victim of this false position in life, self-emptying, on the one hand, and self-affirmation, on the other. The first is accompanied by an exaggerated development of those properties that are naturally characteristic of him (even according to the Old Testament): materialism, sensuality, lust for power. The second is connected with the fatal pseudonymity of his entire historical existence. The latter is expressed in the fact that, being an alien, assimilating, he gives himself away or sincerely considers himself to belong to the nationality and culture that make up his historical environment. This assimilation in individual cases - and there can be a lot of them - leads to genuine self-substitution, to the duality of personal and national self-awareness. But this very possibility is especially important and promising for the future universal salvation of both Israel itself and, through its help and spiritual mediation, of all humanity. However, before this, in a state of agasferism, the rock of historical pseudonymy contains something unhealthy and false, there is a certain pose devoid of simplicity and authenticity. In this capacity, it is most characteristic of professions that are characterized by some posing: such as literature and the stage. Life itself and its self-revelation in creativity become pseudonymous. This feature is not characteristic of the Old Testament in the authenticity of life in God's chosenness of Israel. It is difficult to say when and how it historically arises and develops, but in modern times and in our days it reaches its apogee, especially, of course, in Soviet life, where, however, it does not even deceive anyone, but simply becomes insolent in the face of the bitter truth of life. And, arising from the needs of assimilation, it actually digs out and deepens the ditch that it wants to fill up. “Pseudonymy” is precisely a false name, in which it is evidenced that the given bearer of the name is not who and what he calls himself. And all this is a manifestation of the spiritual emptiness in which Israel remains in the state about which the Truth itself announced: “Behold, now your house is left empty, until you exclaim: “Blessed is he who comes in the Name of the Lord,” that is, until Israel turns to Christ and in Him recognizes its true nature, and in Christ finds its own name. Until then, the pseudonym of life, the fruit of assimilation, instead of an organic union, remains a universal spiritual disaster, teaching one to hide and hide from oneself, as well as from others, building life on a conditional lie, which, even if it is kept silent, no longer deceives anyone. You should be ashamed of lying and turn away from it. Our pseudonymous civilization is imbued not with the spirit of truth, but with the spirit of lies, depersonalizing individuals, life and creativity with its false guises. At the bottom of this pseudonymity, if such a thing exists for the bottomless, lurks one basic feeling and aspiration: a conscious or unconscious struggle with Christianity, enmity with Christ. Therefore, all of it exists until the spiritual resurrection of Israel, its final conversion to Christ, “for bitterness occurred in Israel before the time of and.” (Rom. 11:25). Again and again, for the 1000th time, delving with my mind and heart into the prophetic chapters of St. Paul about the destinies and salvation of Israel, in comparison with the Old Testament prophecies about him, we are amazed at their mysterious antinomy in the teaching about the fall of Israel, as well as about his salvation, with the inviolability of God’s determination about him. And this antinomy is not only external, but also internal, it contains the secret not only of his spiritual destiny, but also of ours, it takes place not in him alone, but also in us. This is our own destiny along the paths of the tragedy of world history, around its axis, according to the will of God in election. (Rom. 9:11). “As regards the gospel they are enemies for your sake, but as regards election they are beloved (of God) for the sake of the fathers” (11:28). “The gifts and election of God are irrevocable” (29), “they are now disobedient so that you may have mercy, so that they themselves may also receive mercy” (31). Israel is the one who rejected Christ and the “empty house” rejected by God, but it is also the shrine of the nations, God’s chosen vessel. And we, as Christians, have been given the command to combine all the strength of the fight against anti-Christianity with fidelity and love for Israel in its chosenness. We are equally forbidden from vile and sinful anti-Semitism, the passion of hatred and envy, which so easily awaits us on the paths of rightful opposition to it, as well as the loss of a sense of responsibility for its final destinies, which are created with our participation, the essence of the common destinies of the whole world, “for God concluded everyone in disobedience in order to have mercy on everyone.” But this requires a special sharpening of our senses from ourselves in our own discrimination of its positive and negative potentials, spiritual sight for this. But this is precisely what is missing in superficial liberalism and humanism, although they should take their rightful place in a practical attitude to the “Jewish question”, however, in the presence of intense alertness of Christian feeling. And now, thanks to the anti-Semitic, godless persecution of Jewry, this universal Christian sense of responsibility for Jewry should rise to the greatest extent, and such is its positive significance. But it also has, should have a similar meaning for Jewry, to the extent that it is deprived of earthly well-being, the kingdom of this world with its power. His destinies become a martyrology, a crucifixion, which, however, is not yet performed with Christ and not in His name. But let us believe that this is a call and education for this. Israel's exceptional tragedy is a necessary way for it to save itself, all Israel (Rom. 11:26), and all languages ​​“to the fullness of their number” (25). It is not given to us to know the times and timing of the accomplishments of “the incomprehensible destinies of God” (33), but we can and must discern the inner meaning, power and meaning of what is happening. And we cannot help but understand the internal logic of what is happening before us. Let our own loins be girded and our lamps burning. We must treat the enemies of the cross of Christ not as our personal enemies, despite all our irreconcilability towards this hostility of them in itself. We must fight it not only externally, but also internally, first of all within ourselves, despite or in spite of all its difficulties. It is natural for us to love Israel, who is saved with us in Christ, and it is so natural and easy to love him, it is even difficult not to love him. However, one cannot help but fight him in the state of his falling away and opposition to the Church of Christ. But the struggle for faith, the confrontation with anti-Christianity, hidden and obvious, may not be, and therefore should not be, enmity or hatred - the apostle shows us here the antinomian path. Nowadays, all Christians go through the path of cultivating Christian feelings at its most sensitive and delicate points. But the spiritual fruits of this education of ours, with its achievements, are also important for the “salvation of all Israel”, through overcoming those temptations that arise in our own paths of life. But here our own destinies and paths meet and intertwine with the paths of the peoples who now occupy the first place in the historical arena, as the main characters fighting among themselves. Here, Germanism and Jewry, Germanism and Russia, the Russian people, Russianness and Jewry are confronted in a struggle. All this is intertwined in its own way in their destinies. And then, on the second – for now – plane, appear both the Asian and American peoples, this global ocean of history. The fate of Russia, Germany and Jewry A world war is drawing in the peoples of the whole world and will determine their destinies and relationships for the coming era of history. But in all this complexity, still inaccessible to us, the central dramatis personae for us, Russians, are three peoples: German, as the initiator of the war, the sword of God; Russian, as the heart of history and at the same time a victim of war and militant anti-Christianity; and Jewish, as the real “axis” of world history. Their future destinies, now (February 1942) not revealed, are what we now have to deal with in their relationship. There is a special pre-establishment in the relationship between Germany and Russia, a kind of eros, enslaving on the German side and passively attractive on the Russian side. And, perhaps, the current struggle - moreover, not for life, but for death or, at least, enslavement - will give Russia the desired freedom. Between Germany and Russia hitherto – it’s strange to say – there existed a kind of cultural and historical romance of mutual attraction (predatory on the part of Germany), one somehow could not do without the other. Such a judgment may sound strange now, when Germany is the subject of horror and repulsion, general dislike on the part of all peoples, not excluding those who were slaves and enslaved before it. Germany is now the hereditary enemy of Russia, and yet this connection remains even now, and will become even more apparent after the end of the war, in which their destinies, in addition to other peoples, are so mysteriously connected and determined. This is obvious in that bloody and desperate battle, not for life, but for death of both peoples, in the vast Russian expanses and distances, in its snow and mud. This war is terrible and painful for all peoples, but it can be said that no people in it bear such risk and such suffering as the geographically and culturally neighboring peoples of Russian and German. Can this closeness and connection with Russia be compared with any of the other European nations currently embroiled in the global struggle? The “all-human” Russian people contain in the breadth of their souls a sympathetic understanding and admiration for all peoples, each in their own way: they are able to respect British stern seriousness along with a tragic sense of the depths of life, they are able to admire the grace and elegance of France, its language and art, be touched by the beauty and grandeur of Italy with its ancient heritage, together with all its contributions to the world treasury of culture, and indeed there is no such European people. or even just nationalities that would not find a place for themselves in this world, or at least all-European, museum of culture, which is our “barbarian” homeland. Russian people alternately experience attraction to everyone, a kind of illness; they alternately seem to fall in love with one or the other of the great peoples of Europe, falling - temporarily and unilaterally - to the influence of each of them. However, with none of them - at least this is my feeling - is our homeland connected as seriously and responsibly as with the Germanic and its culture: its voice is heard, it is answered, a conversation is had with it, it is learned from it, even if this turns into harsh and painful study, slavery, struggle, with hidden fear and gnashing of teeth. Here the well-known bottom-up attitude is combined, however, with good-natured ridicule, on the one hand, as well as arrogant contempt, on the other. The Russian people did not fall in love with Germanism, as they did with others, but their mutual attitude was always more serious and responsible than towards all others, and bore some kind of fatal character. It is not typical for a German to love a Briton; despite all the differences in their destinies and characters, they are still too similar to each other. A German cannot take French art seriously enough to be carried away by it, not to mention small nationalities, in their purely quantitative incommensurability with it. Only Russia is commensurate with him, he is chained to it, instinctively appreciates it, although he arrogantly despises it. However, in his polyhistorism, a German is also an all-man, like a Russian, although primarily in his mind and not in his heart. Moreover, they are incomparably older and more mature culturally and historically than the Russian people, who have not yet overcome the internal and external barbarism aggravated by Bolshevism. There is a basic opposition in the relationship between the Russian and German souls: it is that Germanism expresses the masculine element of the spirit, while the Russian element expresses the feminine; Between both there is, therefore, heterogeneity, the main biological-psychological-spiritual difference in the entire sense of life, its givens and tasks. This distinction cannot be exaggerated and absolute; within it there are, of course, their own differences between male and female in types and individuals, but there is a certain summa summarum in which this result is summed up. In this sense, both historical types represent, of course, each in their own way, one-sidedness and incompleteness, but mutually complementary. (Of course, each nation has its own characteristics and one-sidedness, which also boil down to the difference and predominance of masculine and feminine principles. But these definitions differ, both in themselves and in their correlation, and to that extent they do not coincide with the specificity of the Russian and German principles, with their pros and cons, placed in exactly the same or similar places). This general and basic distinction in the spirit of both peoples can be applied and explained in their relation to the issue of national identity and its problems, in particular, in applications to the doctrine of National Socialism. The latter, as far as it is defined in the speeches and writings of both the “leader” and the “imperial leader” - Reichsleiter Rosenberg (the spiritual image of modern Germany), is, or rather, wants to be the all-determining worldview and life-feeling of Germany, its religion, philosophy, science, aesthetics, economic policy, the entire fullness of life. In a word, he wants to take the place that the Christian Church occupied in the Middle Ages. 29 This very claim confirms what was said above about the non-Christian, and therefore anti-Christian, nature of this worldview. But he is also characterized by a pronounced strong-willed offensive character. National Socialism is not only evidence of national existence and the corresponding self-awareness, but it is the will and self-compulsion to such, not a given, but a given, which with elusive consistency leads to national militarism of an aggressive and violent nature. At the same time, that characteristic feature of National Socialism also appears, which can be called its hypocrisy. Expressing in fact the self-awareness of only one Germanic people, through a number of reticences it has the appearance of a worldview freely accepted by all until the time when it can be proclaimed openly, as a kind of socio-political Hitlerite Islam: Allah is great, and Mohammed is his prophet. This hypocrisy is faire bonne mine au mauvais jeu to both allies and vanquished, but it corresponds to the reality of this conquest movement. In relation to Russia, National Socialism turns, more than towards anyone else, with this predatory offensive side, especially since the cover here is the fight against Bolshevism, a “crusade against it” (only with the sign not of the Christian cross, but of the pagan swastika). It is remarkable that, despite the femininity of the Russian people, it is in Bolshevism, with the beast-like Georgian and his Jewish accomplices at the head, that a strong-willed principle that is not Russian also comes forward to meet National Socialism. We should not forget that historically, as well as spiritually, all Bolshevism in general bears the Made in Germany mark - a sign of its German origin. Lenin was brought to Russia by the Germans, the Bolshevik regime in the early years received technical training from the Germans, and socialist drill from German Marxism. The current National Socialists have finally enrolled Marx in the department of Judaism. However, although it is impossible to deny certain spiritual traits inherent in it, the predominant character of all “scientific socialism” is more German than Jewish. In this sense, Bolshevism is also German, or more precisely, German-Jewish dominance over the Russian soul. We must not forget, finally, the initial, albeit insidiously insincere on both sides (as this corresponds to the strong-willed elements of such similar types as Hitler and Stalin) military agreement, which was decisive for the start of the war. In a word, in fact, it was in Bolshevism, and not in the Russian people, that Hitler found his ally at the beginning of the war, and this is not an accidental political trick, but an action that internally stemmed from mutual affinity: such an agreement, first secret and then open, would then have been impossible for Stalin with any of the European peoples except the Germans, although he himself denies this, after by the force of things, as a result of Hitler’s offensive, Stalin found himself in line allies of the anti-Hitler bloc. However, this does not change the fact that Hitler-Bolshevism is not a creation of the Russian spirit; on the contrary, it is its greatest trampling and violence against it. This is not a Russian, but an anti-Russian bloc of will, a Prussian-Jewish creation. The paradox of both types of National Socialism, black and red, nationalist and international, is such that both of them come closer, and to a certain extent are identified as despotic violence against our homeland, accompanied by its corruption: Hitler - Rosenberg - Stalin - Trotsky in their identity. 30 Bolshevism is satanic violence against the Russian spirit. It developed in the favorable environment of Russian barbarism, inherited through centuries of history as a victim of a European catastrophe, pan-European bankruptcy. In this state, Russia also ceased to be itself, having distorted its face, having lost its own nature, precisely its femininity, which it replaced with the soldiery and the international commissariat, this spiritual cesspool for all the scum of Europe. The USSR is not Russia, it is a monstrous mask, a devilish grimace. The Russian genius, the Russian muse does not belong to the area of ​​character, will, but inspiration, acquisition, spiritual birth. It is powerful, but defenseless against a violent will, it is sober, but not prosaic, reasonable, but not rational, it is artistic, but not calculated. It is the product of Hellas and Egypt, but not Roman law, spiritual hierarchy, but not canonical papism, the mysticism of Orthodoxy, and not the ethics of Protestantism, conciliarity, but not Catholic centralism, freedom of inquiry, but not scholasticism with the dome of papal infallibility. The Russian genius conceals within itself revelations of intelligent beauty, new things in creativity, albeit on the paths of tradition, mystical contemplation and artistic insight. Bolshevism, as well as racism - both poles of international and national socialism, strangling our homeland - are equally sterile and mediocre, equally unbrilliant and unsophisticated. Sophistic inspiration is the destiny of the Russian genius. Therefore, when the hour of liberation from Bolshevism comes, its shackles will fall away, like an external burden, like the Tatar yoke, like the power of conquerors, a heavy nightmare of history, a force of destruction that will leave only emptiness. The breed of commissars in their bestial form, insofar as they express the Russian element, is a product of barbarism, which is destined to be abolished in history without a trace. On the contrary, Hitlerism is, although in its own way, also an animal image, but it is also a real creation of the German spirit. It is not the fruit of conquest and violence against the people from which Bolshevism originated, it was accepted - and enthusiastically accepted - by the German people (though, of course, not by everyone). Of course, for the latter it is a manifestation of spiritual illness after the war with its defeat and humiliation at Versailles, to the extent that it can be partially justified by this, to the extent that the blasphemy of “blood” against the spirit can be justified at all. However, in past Germany, along with the traits of the German genius, there exists this gloomy line of will, which National Socialism (in the person of Rosenberg) now states, not without success, but even triumphantly, in Fichte, Schopenhauer, and other German thinkers. Hitlerism is not a visible yoke, like Bolshevism (which fell ill here and there as a result of the war, and Germany itself and other countries may still fall ill after the war), but an internal, spiritual one. In this regard, the religious nature of Hitlerism and Bolshevism begs for comparison (no matter how paradoxical and contradictory the very qualification of both as phenomena of religious life may seem). Here we have to say that Hitlerism, as a religious phenomenon, is even more negative than the militant atheism of Bolshevism; it poisons the people’s soul more deeply than Bolshevism; since the latter is suffocating violence, the former is a peculiar phenomenon of spiritual life, a certain spiritual conception, however, not in Christianity, but in paganism. Mystical monism, generally characteristic of the German spirit, now appears as a clear restoration of paganism, which is inevitably anti-Christianity - directly or indirectly, consciously or unconsciously. This paganism is a complex phenomenon of modern spiritual culture, completely devoid of that simplicity and elementaryness that is characteristic of the barbarism of Bolshevism and its persecution of any religion. In practice, this monism, as the denial of a personal God, is, of course, also atheism, but it has passed through Protestantism, criticism, idealism, in a word, atheism after Kant and Schopenhauer, Schelling and Hegel, etc., etc. It expresses the devastation and self-poisoning of the religious spirit, which begins with the Reformation and humanism, in general with modern times, and which is characterized by its own depth and is alien to the superficiality and elementaryness of the French (and even English) enlightenment. Characteristic of racism is its hostility to Catholicism, causing an inevitable internal split in racism itself, since Catholicism, even in the German soul, does not give up without a fight, although it still patriotically bows to Hitlerism and submits to it. The hostility of racism towards Catholicism is also expressed in the literature of racism; in this sense, a kind of revival of the Reformation arises, however, not in its religiously positive, but in its negative tendencies. In general: they merge into the mainstream of heroic man-theism, complicated by the fanaticism of anti-Semitism, unprecedented in history, which here is equivalent, of course, to direct anti-Christianity. 31 Racism once again in history identifies its work with the complete abolition of Jewry, although not directly physical - it has not yet reached this, due to hypocrisy or some confusion and indecision (as strange as it may seem to talk about this in application to furor teutonicus, but it is so) or has not yet clarified itself. But, of course, this is precisely what we are talking about, racism is anti-Semitism competing with Jewry, a struggle with the Lord God in His election of the chosen people. He remains hitherto blind to the understanding of the destinies of Israel in their uniqueness. Returning to Russian atheism, in the form not even of man-theism, but rather of bestiality, in this bestiality one should see, first of all, barbarism, Pugachevism, a senseless rebellion against the sacred, rudeness, lack of cultural education along with spontaneous unrestraint. This element of “senseless and merciless rebellion” absorbed the yeast of spiritual poisoning, under the pressure of the cruelest slavery, under the yoke that suffocates and bleeds the nation with intimidation, need, persecution, and all kinds of extermination. And in this sense, history does not know an enslavement equal to Bolshevism, neither in size, nor in consistency and its, so to speak, technique. Spiritual poisoning by atheism occurred in two ways. Firstly, the influence of “intellectualism” received fatal significance here (I made the fight against it, as soon as I myself overcame its temptation for myself, my life’s work). 32 Intellectualism represents - in the refraction of the Russian soul - some resultant of various non- or anti-religious currents of European history. Here is papism, of course, so to speak, with a minus, in the form of its Protestant denial, but together with an arrogant contempt for Orthodoxy, which is equally characteristic of both of them (to tell the truth, here we must also add a fair struggle against its slavish image as a state church, along with conciliatory clericalism, second-class papism). Intellectualism has absorbed all the spiritual poisons of Western atheism, starting with encyclopedism and humanism, materialism and man-theism, and finally, socialism in the form of Marxism and economic materialism in general. In general, there was no such poison in the European laboratory that the Russian intelligentsia did not inoculate itself with. In general, the entire motley spectrum of European atheism was perceived here in confusion, and only by the special grace of God was spiritually preserved Russian thought free from racism. National self-awareness in Russia was predominantly expressed in religious thought (the doctrine of the “third Rome”, Slavophilism, modern philosophy). The analogy of racism can only be pointed out on the outskirts of Russian life, in the barbarity of the “true Russian people”, the “union of the Russian people”. But all this was so uninfluential and uncultured that it never posed a danger of self-poisoning by racism for the Russian spirit. But the danger of intellectualism and religious nihilism has always been much more serious. But in this nihilism, which poisoned Russia before the revolution, Jewish influence was not to blame, simply because it remained weak both quantitatively and qualitatively in Russia, partly superficial, as a pan-European infection of the “new time,” and partly as an element of one’s own Pugachevism and rebellion. The International, symbolically expressed in the triumvirate of “Lenin-Stalin-Trotsky” and others like them, absorbed all the evil spirits that rose from the bottom of our great fatherland. Both rebellion and regicide have Russian, not international, origins in Russian history. However, it was precisely with these “leaders” that our homeland approached the fatal feature of its history, marked by a curse - to Bolshevism. What is he spiritually? First of all, this is demagoguery addressed to the lower elements; it incites class envy and hatred. His “spiritual” energy is anger and revenge along with enslaving violence. Bolshevism in this sense is deeply popular and spontaneous. However, what part does Jewry have here? A sense of historical truth forces us to admit that quantitatively the share of this participation in the personnel of the ruling minority is terrifying. Russia became a victim of “commissars” who penetrated into all pores and covered all sectors of life with their tentacles. They brought up a new element of popular anger towards themselves, a terrible danger of an all-Russian pogrom when the hour of the fall of Bolshevism struck. At the same time, this will appear as a terrible temptation for the Russian people, for which all the faithful sons of Orthodox Russia must prepare spiritually now. In Bolshevism, most of all, the willpower and energy of Jewry manifested itself, 33 all those traits that are already well known from the Old Testament, where they were the subject of God’s wrath against Israel and prophetic denunciations against it. The Jewish share of participation in Russian Bolshevism is - alas - exorbitantly and disproportionately large. And it is, first of all, the sin of Jewry against holy Israel, the chosen people. This is internal duality and confrontation in it. And it was not “holy Israel,” but strong-willed Jewry that manifested itself as power in Bolshevism, in the strangulation of the Russian people. Here the exceptional gift of the will to power, characteristic of Jewry, was manifested, combined with giftedness in mind, energy, and in general all the basic qualities necessary for reigning in the kingdom of this world. To this must be added an instinctive feeling of blood and consanguinity, welding him into a single spiritual conglomerate. This fact of the national unity of all Jewry in its inviolability can be expressed in different ways, but it can only be denied or even belittled only tendentiously, contrary to history. For the Christian attitude towards Jewry, the fundamental fact is that it is in a state of falling away from Christ, until the arrival of that blessed time when it will be indicated in heaven and on earth that “hardening has occurred in Israel in part (until the time until the full number of the pagans comes in,” for “all Israel will be saved.” (Rom. 11:25–26). “The gifts and election of God are irrevocable” (29), we must never forget this, but now it appears not in its saving irresistibility, but in its hostile invincibility. And yet, after what has been said, let it not seem like an unexpected paradox if we say that the spiritual influence of Jewry even in Russian Bolshevism is relatively insignificant, despite all its external destructive power. This, first of all, applies to Marxism itself and Marx, who, “as a religious type” or thinker, is a complete nonentity. If he could have a certain anti-religious influence, it was not at all in the same sense as any “enlightenment”, but through his cold hostility towards everything holy, in particular towards Christianity (although he did not write a word about Christ himself, if I am not mistaken, in all his extensive works). It cannot be denied that the adoption of an active anti-Christian worldview, with practical conclusions and volitional applications from it, is most natural for the spiritual state of Israel in the state of its “hardening”, for consciously or unconsciously in the very essence of God’s chosen people, in its mystical depths, there is no place for religious indifferentism and emptiness, on the contrary, there is a struggle in their soul. Therefore, until the time has come for his conversion, which will be “like the resurrection from the dead,” anti-Christianity is natural for him. If for the Christian peoples themselves this is the fruit of spiritual apostasy and rebellion, then here it turns out to be, to a certain extent, a natural self-determination, in addition to personal guilt and, rather, even as a kind of historical fate. At the same time that Russia was conquered by Bolshevism, and in this latter Jewry gained influence, the spiritual self-determination of the Russian revolution took place as militant atheism, expressed in a persecution never before seen in history against any religious faith, but primarily against Christianity. The anti-religious consciousness of the Russian intelligentsia and nihilism from intellectual and ideological became practical and volitional: “freedom of conscience”, like faith and unbelief, was in fact completely eliminated, and not only simple unbelief became forced, but also an active, volitional denial of religion, not only ideological struggle, but the violent destruction of the cult. This was expressed in methodical and organized blasphemy. It was an expression of anti-religious and, above all, anti-Christian passion that silently controlled the minds and hearts of the representatives of the new government. It was not about the cold, rationalistic enlightenment of the encyclopedists or the irony of Voltaire, but about passionate, frenzied, although completely unconscious, hatred of every sacred thing: about the “son of perdition” it is said that “in the church of God he will sit as a god, pretending to be God.” (2 Thess. 2:4). What the Christian heart would be horrified by did not meet with opposition here, but appeared natural and as if self-evident: the systematic desecration of churches and desecration of the shrine, methodical religious impudence, guided by the goal of in every possible way to humiliate and profane the shrine, to sit in the church, “pretending to be God” - this is exactly what happened in Russia - an unprecedented triumph of consistently carried out hostility towards God himself. name of God, up to the prohibition to write it with a capital letter, contrary to the meaning of the word, together with the organized persecution of faith among a religiously dark and poorly enlightened people, despite 1000 years of Christianity. The forcible imposition of atheism even revealed such anti-religious jealousy, the like of which history has not seen for a long time. At the head of this anti-religious mission was the union of atheists, headed by Gubelman - “Yaroslavsky”. It was the most stinking and impudent phenomenon of all Bolshevism. Of course, the acceptance of this post (in fact, of course, the seizure of it into one’s own hands) in the face of the entire Orthodox Russian people is an act of such religious impudence, which, I am afraid, will resonate heavily in the future, and the Orthodox must prepare in advance for self-control and counteraction to this reaction, according to the words of Christ: “pray for those who offend you and persecute you.” (Matthew 6:46). The spiritual face of Jewry in Russian Bolshevism does not at all represent the face of Israel, neither the Old Testament nor the New Testament. This is the disgusting mask of the pre-dawn darkness, in which Judaism is lost and religious consciousness is emptied and reduced to anti-religious and anti-Christian instincts. This is, in Israel itself, a state of terrifying spiritual crisis, accompanied, moreover, by brutality. This is analogous in its own way to the religious phenomenon of Stalin, who in the past was a pupil of a theological seminary, who took away from it only primitive religious nihilism, like many ideologists of the Russian intelligentsia (and no Jew is to blame for this, just like in Belinsky, Dobrolyubov, Pisarev and Chernyshevsky). The same bestiality manifested itself in relation to religion, with the crudest, most primitive persecution, which has nothing behind it except emptiness and spiritual insignificance, without even laying claim to spiritual persuasiveness. These are the origins and spiritual content of the Russian persecution of faith. For all its ferocity, it is much more harmless than the poison of racism, since it wants to compete with Christianity and in this capacity there is active anti-Christianity, religious temptation, and “woe to the world from temptations.” (Matthew 18:7). Of course, it will not be easy for the young and spiritually inexperienced Russian consciousness to cope with the obsession of atheism with which the Russian land is now flooded, with the complete destruction of positive religious writing and the prohibition of the printed word. Spiritual violence was committed against the Russian people, which has no equal in history, both in its rudeness, mercilessness and consistency, and in its external dimensions. The classic persecution of Christianity under Diocletian and others, in connection with which the church glorifies and exalts the great martyrs, are only brief episodes and meekness itself in comparison with the Soviet era, although there were no decorative lions to which Christians were thrown, as well as bonfires for burning. However, here there were KGB executioners fiercer than lions, and more terrible than bonfires - exile to the far north for years and decades. In general, the Bolsheviks surpassed everything accessible to human imagination in the systematic persecution of faith, and if they could not destroy it, for it is indestructible in a person, then, in any case, they were capable of causing a deep shock in the soul of the people, and the entire state and political apparatus of the former Russian state served this purpose. The soul shudders at the mere thought of what happened in our homeland in the last quarter of a century. And, however, it should be stated in good faith that neither the Reformation (its parody in the form of a “living church” failed) nor a religious crisis in the strict sense of the word Sovietism was able to cause in our homeland, and the entire persecution of the church turned out to be an attempt with unsuitable means. This could be expected due to the internal emptiness and spiritual insignificance of this wave of atheism in ideological content, for there was nothing in it except nihilism, blasphemy and repetitions of what had already been expressed in world history and, most importantly, there was no sincerity or internal pathos. All this godlessness was not convincing, but only forced; it was maintained, and continues to this day, by violence, both police and spiritual. The latter is expressed, along with the prohibition and elimination of all religious education and enlightenment, in the pumping of godless and blasphemous literature, corresponding exhibitions and museums, with the desecration of the sacred things of souls who are in a state of childishness and ignorance, which is incapable, even with all its strength, of perceiving what is suggested to them, and being deeply poisoned by it. Forced hypnosis will dissipate, first of all, with the elimination of violence, with the triumph of freedom of conscience and faith, and by virtue of a natural psychological reaction the wave will most likely roll back in the opposite direction. All this insult to the people's soul and desecration of the sacred will be felt with unprecedented force and will lead to a great religious revival of the Russian people. We do not know the specific destinies of Russia, along with the times and timing of their accomplishments, but its spiritual fruits are already obvious: unprecedented trials can lead to unprecedented achievements through deepening faith and new revelations of life. Let us not forget that this is about the spiritual fate of the Russian people, who were subjected to the greatest spiritual test and temptation. This people has a great religious calling to demonstrate the strength and depth of Orthodoxy in creativity and in life, in the implementation of revelations received so hard. But these very fates testify to his special chosenness. Of course, we do not want to attribute to him the only and highest election that was given to Israel; only his gifts and calling by God are immutable. (Rom. 11:29). But of all historical peoples, and we believe in this, the Russian people are immutably called to the coming revelation. And his wedding hour is approaching, his constellation is rising in the spiritual sky. We will not connect this faith with imperialist dreams, although a great people, it would seem, should also correspond to a great earthly kingdom, which has already been marked in the historical harbingers of the past. However, this “sacred empire” is not the direct goal or even only a necessary condition for the Russian revival; at least, first of all, Russia may not expect this accomplishment, but it cannot but wait and should not wait for what it is called to do - to show the world the creative face of Russian Orthodoxy. This great task is the inner goal of everything currently happening in the world with all its upheavals. In this sense, Russia is the entelechy of world history, its true “axis,” and the Russian soul has always known this. This consciousness was bequeathed to us from the past and is rooted in its depths, and neither the Satanism of Bolshevism nor the bitterness of emigration could extinguish it. Russia will rise and rise again, and so be it, be it. Of course, this does not mean that national arrogance, the image of a repetition or parody of racism. For all its uniqueness, the destinies of Russia are in every sense connected with the whole world, they are even already becoming and will increasingly become universal, “ecumenical”. And Russia has to carry out its service in spiritual unity with all peoples. And even the world wars, in particular the last one, although they inflicted terrible wounds on the entire spiritual unity of mankind, they also reconnected it, made it palpable in a new way. However, even with all this pan-human conciliarity, spiritual-hierarchical differences remain in it, a ladder of values ​​corresponding to the difference in spiritual callings and talents. On this ladder, a high place is occupied and will continue to be occupied by the German people, who will be destined, after going through the humiliation of defeat, to overcome the spiritual disease of racism, along with the falling away from Christianity. All nations currently at war with each other will take their place in the symphony of history. However, at the top of this ladder of historical values, in their spiritual hierarchy, is our homeland - such is the immutable evidence of spiritual clairvoyance. More than all historical peoples, it is the people of the future, who have not revealed themselves and have not said their word. She is the Future of all world history, on the path to its achievements. It cannot be otherwise, for such is the Divine hierarchy. If Orthodoxy is called to be the purest and most complete manifestation of the church in the world, which, however, is accomplished through the revelations of history in the lives of different peoples, then the greatest of them in our days, called to lead it from provincial limitations to the height and breadth of universal tasks, is obviously Russian. Of course, he has not yet matured to his calling, but his time is approaching, the Russian “apocalypse” begins, its very first pages open with a “prologue in hell,” Bolshevism in Russian history. However, this entire historiosophical concept can be accepted and correctly understood only in the context of the destinies of that people who were given the first, central and unique place in history by God Himself - Israel, the Jewish people. The destinies of both peoples, Russian and Jewish, are mysteriously linked by unity. Of course, along the paths of life of this super-and therefore all-historical people, which is the Jewish people in their chosenness, their destinies at different times were intertwined with the history of other peoples: it is enough to recall Egypt, Babylon, Rome and Hellenism, not to mention the various small peoples that surrounded them: the Philistines, the Ammonites, etc. and now the various peoples of literally the whole world. In this sense, being alien to everyone, the Jewish people turn out to be alien to no one, since they are a historical companion and contemporary for everyone, for some more and closer, for others further and less. Of all the places of the Jewish diaspora, Babylon or Egypt for Jews is perhaps America most of all. However, this closeness of theirs cannot be compared in any way with the special connection that was established between Russia and Jewry, precisely in the last historical era, in Bolshevism, although, of course, earlier than that. Between Russia and Jewry, obviously, there is a mutual attraction and a pre-established connection, which manifests itself, despite all the external difference and even foreignness, as if naturally existing between Russian femininity and the Jewish will. This is a connection by contrast. Racism, with Hitler and Rosenberg expressing the strong-willed principle in Germany, can set itself the task of the final expulsion of Jewry from Germany and, reaching even further in its anti-Semitic desires, namely the complete extermination of Jewry (cultural-historical or simply physical, this has not yet been fully agreed upon). No matter how criminal and insane this plan is, it is, at least when applied to Germany and to Germanism, even natural, since the volitional principle in Germany is competitively repelled by a similar principle in Jewry. It is easy and even natural for Germany to do without Jewry, as well as vice versa. But this cannot at all be said about the relationship between the Russian and Jewish principles. On the contrary, one needs the other in some sense, one mutually relies on the other. One can say even more: one cannot do without the other. There is an analogy here between Russia and Germany, which are somehow vitally, if not spiritually, then at least spiritually connected, partly precisely because of the contrast that exists between German masculinity and Russian femininity. Even if it cannot be said directly that one principle positively needs the other, then at least they are conveniently, easily and naturally connected with each other, although the result of this is a certain dependence of Russia on Germany. This is not only a difference in cultural age and national character, but there is a special deliberate congeniality here, albeit in contrast. But here there is no religious relationship, complex and difficult, creating a kind of spiritual intimacy, a combination of attraction and repulsion, which is inherent in the relationship between Russia and Jewry. And in this one cannot help but see a certain pre-establishment of their mutual destinies. If we measure them on an external scale, then no matter how much Jewry has increased in numbers in our time, a simple arithmetic comparison makes obvious the entire biological difference between the national power of Russia and Jewry. However, this correlation is completely inconsistent with the worldview that belongs to Jewry throughout the world, in particular and especially in Russia. It is associated with the exceptional properties of Jewry, its unique vital energy, as a result of which it receives leading influence in the leading branches of life, from which anti-Semitism is now trying to defend itself with protective measures. The main thing, of course, was that the conquest of Jewry took place on the basis of Russian Bolshevism, and in this, it cannot be denied, every measure was exceeded. Therefore, along with the collapse of Bolshevism, obviously, the collapse of this conquest cannot but come, one way or another, in one degree or another. But no matter how all this happens, then the Jewish question will arise, as an internal problem of the spiritual fate of the Russian people in all its severity and depth. The relationship between Jewry and Russia will then be freed from a violent nature and will move into the spiritual, religious realm. This will be one of the accomplishments of the apocalypse. But for this, Jewry must fulfill all truth about itself, rise from the dead when “all Israel is saved.” But for this, he must come out of the state of complacency and self-affirmation, in which he still remains, having suffered to the end of his suffering, he brought his historical cross and laid it at the foot of Calvary. It is impossible to doubt that he is strong enough for this; the indestructibility and indestructibility of the chosen people is sufficiently attested by history. But his spiritual blindness, in which he finds himself as a result of his struggle with Christ, must finally give way to insight when “they cry: Hosanna in the highest, blessed is he who comes in the Name of the Lord.” What was revealed in the depths of Jewish mysticism as sophia must be recognized as the incarnate Logos, God's Power and Wisdom, the King of Israel, coming in the Name of the Lord. And the entire tragic history of Israel for all times of its existence to the present day will appear as the path to salvation in Christ, calling His people to Himself. In Israel itself and above itself there is a struggle between Jewry, the seed of Abraham, and those who worship the golden calf and wait for the earthly kingdom of the earthly messiah; the time will come when “they will look upon him, his own perversion.” This is what the age-old debate is going on in the soul of the Jewish people, and at the same time the fate of the world is being decided, which, as it matures, is approaching its end. Only in this light can the fate of Jewry of all times, in particular our last one, be understood. Intelligently or instinctively, consciously or unconsciously, they occur in history. And every new aggravation and deepening of what constitutes the “Jewish question” leads Israel along this path. It is naive and blind to think that even now, in this world war, we are talking about the fate of Germany or its primacy, as racism imagined in its madness and anti-Semitic envy, it itself is only an instrument of history and its detail, its axis is not a “triple” or another “axis”, but the chosen people of God, of course in its connection and correlation with other peoples. It is a mystery to what extent Jewry has matured and is maturing for this salvation. In essence, no one from the outside can understand or determine this. The Jewish people were and remain inaccessible to any Christian mission, since we are talking about individual cases of personal conversion to Christ, which have a prophetic and educational significance rather than a historically fulfilling one. And in general, the apostolic teaching about the salvation of “all Israel” should be understood not quantitatively, but qualitatively, ontologically – the holy “remnant”. (Rom. 9:27; 11:5). Jewry as a whole remains to this day either above or below the Christian mission, inaccessible to its special organized efforts to convert it to Christianity. To tell the truth, it doesn’t need it. The manifestation of truth, the turning to Christ can only take place in the depths of Jewry itself, as its own deep self-disclosure, which in the New Israel in Judeo-Christianity will be both a new and, at the same time, the original self-disclosure of the church. This internal process for Christians and non-Jews in general remains hidden and mysterious. Jewry cannot and does not need, through missionary work, to be convinced of the truth of Christianity; in its soul the devil directly, face to face, fights with Christ, as in the soul of Judas. And we must admit that modern “historical”, non-“apocalyptic” “Christianity” is powerless and unarmed for such a task, does not have the fire for this that can ignite Israel. Christianity itself must learn a Christian attitude towards the Jewish question, find it for itself. It is in spiritual captivity to anti-Semitism and does not itself know what new revelation of the “first resurrection” the Judeo-Christianity of the future will be. In its light, the current divisions of religions with their claims to show the world the universal face, the power and truth of the Church of Christ will lose their strength and significance. The content of history is determined by this spiritual birth into Christianity - not of Jews, but of Jewry, the Holy One of Israel, the remnant. In this internal struggle between Saul and Paul, a vital reassessment of values ​​takes place, and this internal struggle at the appointed hour of history will be expressed externally in his destinies. At present, it may seem unexpected and incomprehensible why and how the Jewish question in its various aspects turns out to be the determining content of the world war. However, such is the self-awareness and self-determination of the fighting parties themselves, and it can be said that no one has done as much for this, journalistically and politically, as Rosenberg-Hitler and racism in general. Jew-hatred has become an obsession in them, an obsession. And it must be admitted that in this fanaticism, blindness is combined with insight, complacent humanism and superficial assimilationism have been replaced by a keen sense of the problems of the Jewish question, and this is one of the historical achievements of our days. However, the struggle against Jewry is being waged on a basis on which it is incapable of yielding spiritual fruit, except for the new hardening in the struggle for existence, which has always been inherent in Jewry, and on this basis it has remained and remains invincible. The fight of anti-Semitism against Jewry, as a “racial” one, has no relation to Christianity, it is waged on barren soil, occurs in a spiritual emptiness and cannot produce any positive fruits, but is only devastating for both sides. Philo- and anti-Semitism are equally limited and one-sided, both based on a historical and biological basis. Need a μβτάβασι? els άλλο γένος, change of orientation, transition to another plane. In essence, there is only one “Jewish” question, posed by the Teacher himself on the way to Caesarea Philippi: “what do you think about Christ, the Son of Man” (Matthew 16:16), - in this struggle with Christ, but also for Christ, in which He will appear victorious. And - despite His persecution, all Israel’s struggle against Christ, He Himself will answer this “Jewish question” in such a way that he will hear and say His word: it is I. What does this understanding of the historical destinies and paths of Israel mean? Does this not recognize the transcendence of Christ in history in general and the Jewish people in particular? Because of this, He is not revealed, but is hidden in history, from it, as it were, turned off into some kind of otherness. But what then does the entire “genealogy” of His incarnation mean, the Old and New Testaments, together with all the “Acts of the Apostles,” both in the narrow and in the expanded sense? Where is the history of the church, the “sacred history”? Is such a separation of the earthly, historical path from the religious one acceptable? Both a positive and a negative answer can be given to this: transcendence must permeate immanence in order for a new being, unknown in its image, to arise. This mutual penetration is called in the language of the Word of God resurrection - moreover, resurrection from the dead, with passage through death and overcoming it, as well as transfiguration in glory. The image of the resurrection is applied specifically to the earthly, historical destinies of Israel, and primarily in the Old Testament by the prophet. Ezekiel, about the resurrection of dry and dead bones (37:1-11): “Behold, I will bring breath into you and you will live” (9). Also in the New Testament in St. Paul (Rom. 11:15): “What (is) acceptance but life from the dead.” The same is said about those who in the first resurrection “came to life and reigned with Christ for 1000 years.” (Rev. 20:4). Here the promise is equally given both of a new life and of the connection and conditioning of its former life, for revival, the resurrection from the dead, unites two terms in a certain identification: terminus a quo and terminus ad quern, past and present. Here we are again faced with the same question about the connection between the destinies of Russia and Jewry. History, as the apocalypse of our time, puts us in the face of new achievements and in the hope of new forces, in this sense, historical miracles and manifestations of God. This applies primarily to the destinies of Russia and Israel in their joint accomplishment, and they are the last in our historical zone of the fate of the chosen people of God before the onset of the 1000-year Kingdom of Christ after the “first resurrection.” And this is, although not yet the last, but the penultimate chapter of history before the end of this world. Times and dates are in the hands of God, and their onset is not open to man, but their approach, the sign of the end, becomes known to him, and it is already destined, and in future events the central place belongs to Russia and Jewry. Both are still in darkness and under test: Russia is under the yoke of Bolshevism, which is being replaced by the yoke of Hitlerism, while Jewry is undergoing persecution once again in its history. But it itself still remains in a state of worshiping the golden calf and falling away from faith, even in the God of Israel. All these new disasters appear to him not only as the last, perhaps, tests before his conversion to Christ and spiritual resurrection, but also as an inevitable punishment for that terrible crime and grave sin that he committed against the body and soul of the Russian people in Bolshevism. He cannot remain unredeemed. Jewry in its lowest degeneration, predation, lust for power, conceit and all sorts of self-assertion, through Bolshevism, committed, if - in comparison with the Tatar yoke - a chronologically short period (although a quarter of a century is not a short period for such torment), then a violence that was most significant in its consequences against Russia and especially over St. Russia, which was an attempt to strangle her spiritually and physically. In its objective meaning, this was an attempt to spiritually murder Russia, which, by the grace of God, ended up with unsuitable means. The Lord had mercy and saved our homeland from spiritual death. Satan, who alternately entered the souls of the apostles closest to Christ, Judas, Peter, and then the leaders of Judaism, and through them into the soul of the entire fallen Jewish people, is now once again trying to kill the lot of Christ on earth, St. Rus. He seeks and finds for himself a weapon in the Bolshevik-Jewish power and in its insane audacity to baptize our homeland spiritually. In fairness, it can be said that the power of the Bolshevik commissars and their entire entourage spiritually committed in the Russian soul nothing less than a Jewish pogrom - such a desecration and insult of Jewry, which has not and cannot be equaled in history. Yes, Bolshevism is precisely a Jewish pogrom, committed precisely by the Jewish government - a terrible victory of Satan over Jewry, accomplished through the mediation of Jewry. We can say that this is the historical suicide of Jewry, however, in the only sense that it was committed over earthly Israel, which betrayed its calling. But even in him, immortal and unable to die in his “holy remnant,” “all Israel will be saved.” However, this sin and crime before Israel and before Russia must be recognized and confessed in national Jewish repentance, and not silenced and blurred or proudly rejected. Bolshevism must be called by name. In this malicious intent against our homeland there is a great and terrible temptation that is dangerous for it, new networks of Satan that he has placed on Russia’s paths to its highest achievements. Violence, combined with contemptuous desecration of the sacred thing of the people's soul, inflames feelings of intransigence and revenge, and creates the most dangerous temptation. The pogrom perpetrated against Russia is, of course, used not only by its friends, but also by its enemies - under the pretext of fighting the evil of Bolshevism - as a spiritual and political provocation of revenge, a retaliatory pogrom. After all, we can say that Jewry in Russia, being under Jewish power, or rather, precisely because of this, thanks to this, does not have a sincere friend even in its own depths. Stalin, as the head of Soviet power, is only an animal mask that covers what is behind this mask and under it. And instinctively, all the power of hatred and contempt is not concentrated on him. And this temptation for revenge, the provocation of civil strife is the greatest danger now arising on the paths of history, in the destinies of the Russian people, which are inextricably linked with the Jewish ones. The Russian pogrom against Jewry, as a response to the Jewish pogrom against the Russian people, threatens to drown in blood, to trample the tender, hidden sprouts of the Coming under the soil. From vengeful it can become suicidal if all the asceticism of abstinence against vengeful feelings and actions is not applied in advance and effectively, at the hour when the time comes for historical disposal, clearing the Russian soil for free creativity. And this danger is doubly increased by the fact that Satan, as an instrument for his provocation of evil, along with the Jewish power of the Bolshevik commissars, has allies in Hitlerism, which systematically cultivates low feelings and brutal skills in relation to Jewry, primarily within its own borders, and then in other countries (France). A Christian attitude towards Jewry in our homeland requires true spiritual heroism. So, this terrible danger is approaching as another temptation and test for both peoples, connected with each other in their destinies. It is necessary to pass through it, to cast it out of oneself, if, perhaps, not entirely and not from the entire body of the people, then, in any case, from the “holy remnant” in both peoples. Only then will the path to the “millennial kingdom” be cleared. But these are the historical obstacles that must be overcome along this path. This is a negative precondition for new revelations of the Coming One in the Church of Christ, its apocalypse. Only after this overcoming does its positive revelation await us: a new creative era in history. Obviously, none of the historical peoples is called to the same extent for religious creativity as the Russians, and, of course, there is no other people chosen by God himself like Israel, to whom “the law and the prophets” were given. From his midst will appear the two “witnesses” about whom Revelation speaks (11: 3–7) and the prophet Elijah, the forerunner of the Second and Glorious Coming of the Lord. In the place of spiritual devastation in Jewry itself, the lily of the Future will grow, the grace and power of the Mother of God will shine, the power of the prophets and the Forerunner will be felt, and the election and calling of the holy remnant will finally be accomplished. Such are not just fortune-telling or postulates, but such is the prophecy of history, which is now already happening to us in its beginnings. And this, be it, be it... And this will be a new emergence of Christ in Israel, which will merge with the “first resurrection.” “The people who walk in darkness will see a great light, and on those who live in darkness and in the shadow of death the light will shine.” (Isa. 9:1–2). In historical Christianity a new force will appear, which will become its spiritual focus, as it was in its first days: Judeo-Christianity. The sons of Israel are persecuted again, who yesterday seemed to be triumphant, although they are persecuted not throughout the world, at least not in America, where they are still more likely to triumph, but in Europe, and again in Russia. It is unknown when this persecution will stop and how it will end. But now it is becoming cruel and destructive, and its main inspirers and persecutors are Hitler and the racists. Persecution extends not only to adults, men and women, but also to children who are separated from their parents or taken with them to a camp and exiled, doomed to extermination. Again and again the words of Christ are fulfilled: “Weep for yourself and for your children” (Luke 23:28), “for if they do this to a green tree, what will happen to a dry tree” (31). And above all this, the terrible self-sentence of Christ’s crucifiers sounds again and again: “His blood be on us and on our children.” (Matthew 27:25). However, the answer to this is Paul’s word that “hardness has happened in Israel in part” (Rom. 11:5), for the time will come when “all Israel will be saved” (26). There is a beginning and an end, the election and calling of Israel, as its new rebirth after hardening, for “the gifts and calling of God are irrevocable” (Rom. 11:29), and all the promises of God given to Abraham retain all their validity. But in the face of this persecution, the question arises again and again about the fate of the chosen people in their rejection. What does it mean for this very people and their children, about whom Christ himself said: “Weep not for me, but... for your children, for the days are coming in which they will say: “Blessed are the barren... and the breasts that have not nursed”? (Luke 23:29). And then for everyone: “Then they will begin to say to the mountains: “Fall on us,” and to the hills: “Cover us.” For if they do this to a green tree, then What will happen to the dry?” (30, 31). Such is the anguish and bewilderment in the face of what is happening, which is a “mystery.” (Rom. 11:25). For they represent, on the one hand, God’s punishment and rejection, the fatal consequence of unjustified chosenness, but on the other hand, a mysterious rebirth. Israel, even in its falling away, does not cease to be a chosen people, a relative of Christ and His Most Pure Mother, and this blood relationship is not interrupted and does not cease after the Nativity of Christ, as it was in force before it - this is a fact that must be thought through and comprehended in all its power, in its dogmatic meaning, in application to the destinies of Israel. This bond of blood is indestructible, just as the gifts and election of God are immutable, and even in a state of rejection, but only temporary - such is the direct testimony of the Apostle Paul. What could be the basis for accepting this truth and what conclusions follow from this? We must understand the idea of ​​the genealogy of Christ as “the Son of David, the Son of Abraham” (Matthew 1:1), as the Son of the Mother of God, deeper and broader in application to Israel, as the chosen people, the people of God, the earthly ancestors of the Savior, but also not only ancestors, but also fellow tribesmen, in application not only to the past, but also to the present and future. We must accept the entire inextricability of this connection, from the beginning of the human race, from Adam (according to the genealogy of the Evangelist Luke) to the end of history. And this connection is not broken or abolished by the rejection of Israel, since, according to the Apostle Paul, “if the root is holy, so are the branches” (11:16) of this olive tree of God. This connection of the root and the olive with Christ will appear at that appointed time when “all Israel will be saved.” But here is the main question that arises: if the earthly ancestors of the Savior, participating in the Incarnation according to their humanity, thereby have their share of participation in the redemption and will have compassion with Christ, then his relatives in the flesh after His incarnation retain these connections, this their participation in the redemption? Does Christ separate from His people, after he is at the Birth of God, at the Nativity of the Mother of God, as if he had already completed his work, or does He remain united with them? According to His humanity, Christ is testified by the Evangelist (Matthew 11:1) as “Son of David, Son of Abraham.” Genealogy of St. Luke, presented in reverse, ascending order, also includes both names: David and Abraham, and is therefore no different from the first. Both genealogies, as is known, differ from each other in details, in the total number of ancestors listed, their names, and in general represent a well-known schematic stylization. Of course, both genealogies do not aim at historical accuracy and completeness, and explaining their known differences presents insurmountable difficulties. However, with all this difference in the historical scheme and its special stylization in the first and third Gospels, both genealogies contain certain dogmatic ideas, although expressed in different forms. The first genealogy of Christ, as the son of Abraham, the son of David, expresses the idea that Christ belongs to the chosen people, whose forefather is Abraham, the father of the people, with whom God made a Covenant and gave him the promise that in him “all the families of the earth will be blessed.” This is evidence of the special chosenness of Israel, to which Christ belongs according to humanity! However, in Matthew, this God-chosen people is taken in its own particularity, outside the general context of world history, of the entire human race. Here we can say at most that he is one among others, from many historical peoples, although God's chosen one. The genealogical diagram of 3 parts, each of 14 tribes, is built on the fact of the external historical significance of the Babylonian captivity, before it and after it (namely the second and third 14 generations. Matt. 1:17). This is a national-historical scheme, it gives satisfaction to Jewish patriotism, one might even say, nationalism. A different kind of scheme for the second genealogy (Luke 3:22–38). It is alien to national-historical and chronological facets, as well as to that emphatically royal and patriarchal character characteristic of the Evangelist Matthew. The latter, therefore, in its essence can be expressed in these two definitions: “The genealogy of Jesus Christ, the son of David, the son of Abraham” (1:1), and this “sonship” of David and Abraham is revealed in three 14-tribe schemes in history. Although both of these names of Christ’s ancestors are named in Luke, they are not highlighted here as the main theme of the genealogy, as in Matthew, but are only included in the general enumeration of the Savior’s earthly ancestors. But this genealogy continues beyond both of these ancestors or, according to its ascending nature, ascends above them. Where to? It is traced back to the post-flood and antediluvian patriarchs, the end of which rests on the first man Adam. Of course, historically this genealogical scheme does not withstand the touch of rational criticism. The very transition from history to the prehistoric (and antediluvian) era is a dogmatic construction based on the obviously unhistorical, metahistorical, mythical (for empirical historicism) chapters of the book of Genesis (1–11). However, what is true is not this controversial or, rather, even the indisputable inaccuracy of this genealogical scheme, but its dogmatic idea. And this idea is that the Jewish people, which has its own special genealogy within the boundaries of history, here, through its inclusion in the history of the entire human tree, is silently proclaimed to be beyond historical or all historical. Although it is in history, empirically manifested only in a certain era, its existence goes far beyond its borders, and in general it is inherent in the existence of the human race from the very beginning in Adam. Although history before Abraham does not know Jewry as a special people, it exists as the main trunk of the pan-human tree; it is, one might say, the very ontology of humanity. This tree has different branches and offspring, but its trunk is one, and in that undivided, undifferentiated state of humanity that precedes history, this trunk contains the direct ancestors of Abraham and David, i.e. Jewry is traced back to Adam as the first man. Thus, the dogmatic idea of ​​Luke's genealogy is that all humanity comes from, or rather includes, the Hebrew root. In this sense, we have to say that the first man Adam himself (of course, together with Eve) was a Jew, not in the sense of belonging to this one of many other tribes and nationalities, but in the sense of his Universal uniqueness: all the people's streams and streams flow into him or emanate from him. Adam is an all-man, but he is also a Jew, which Jewry is revealed in his historical existence, already in the image of Abraham, the father of nations, and King David. Whether we like it or not, this is precisely what is evidenced in the gospel genealogy, including the book of Genesis. The following fact can serve as a historical commentary here. Although historical existence is established for the Jewish people only from the second millennium BC. (and in this sense, of course, in this antiquity he represents a real miracle of history), however, he is not the oldest of those peoples that history knows: the Egyptians and Babylonians chronologically precede him (based on at least existing sources) by a good thousand years. But this historical chronology may, of course, not contradict the structure of the human race, which is hidden in the depths of the metahistory or ontology of humanity. One can, in any case, assume that the historically attested appearance of the most ancient peoples on the arena of history is not yet primordial, but has a prior origin from the primordial root of the first Adam. Here, of course, history is silent, but revelation bears witness. This thought, so to speak, about the Jewishness of the first Adam, and together of all Adam, the all-man, completely and exactly corresponds to the Christological dogma of the Incarnation of Christ. For the humanity of Christ historically and concretely and even empirically unites Him precisely with Jewry; Christ in the flesh, in His humanity, according to the Gospel, was a Jew, and at the same time truly an all-man, who in His humanity unites in Himself, includes in Himself all the nationalities of all mankind. Thus, this speaks equally both about the personal Jewishness of Christ himself, and, at the same time, about the co-Jewishness of all humanity in Him. In Christ, as in the God-Man, a Jew according to the flesh, there is no Hellene or Scythian, but all are united in Christ. But it (historical chronology) goes back even higher in Luke (3:38), to the very last foundation, namely, that Christ, as the son of Adam, is the son of “God.” In other words, human genealogy is raised to the heavens and established in them. God, as the Creator of man, creates him in His image and likeness. And this is Adam, who appears in his concrete existence as a Jew. From this it is necessary to conclude that the fullness of the image of God in man is given in Judaism, and the heavenly prototype of man on earth is expressed in Judaism. This is what the gene contains The said participation of Israel in redemption is evidenced by one gospel event in its church interpretation, this is precisely the beating of the firstborn of the Jews by Herod (Matthew 2:13, 17). This event, according to the evangelist’s reference, was predicted in the prophecy of Jeremiah, which is applicable to this case. This, of course, demonstrates its special importance. Its interpretation by the church, which glorifies infants (December 29) as martyrs for Christ, is also remarkable. What does this interpretation contain? According to this canonization of the murdered infants in the rank of martyrdom, the power of redemption extends to them even before the Passion of Christ: Herod “made them martyrs... and citizens of the higher kingdom”, “the face of the infants was brought with the blood of martyrdom... Thou didst inhabit the abodes of ever-living animals” (verse, on the Lord, I cried out)... “baby, many martyrs, for the Gods of all who suffered, the honors of suffering from him accepts” (canon, canto 4), “peers, children, sufferers of Christ’s incarnation” (canto 2). This canonization contains a thought of enormous dogmatic significance, and precisely in relation to the “Jewish question” that interests us. These babies were victims of Herod’s cruelty, being alien to consciousness due to their age, and also in the absence of connection with Christ in his infancy. Of course, there is a special mysterious chosenness of these babies (a hint is given about it in the church hymn: it is said here about Rachel that she “rejoices, now seeing in the bosom of Abraham”). But, in addition to the mystery of this personal election, there remains a fact of general significance, which relates to the special connection that exists between the chosen people, as those recognized to deliberately serve the cause of the Incarnation, and the incarnate Lord himself. The Jewish people are the living genealogy of Christ the Savior, which is evidenced in the first and third Gospels, as well as in the entire relationship between the Old Testament and the New. Both of them, taken together, represent two parts of the Gospel narrative about the coming of the Son of God into the world, the first part relating to the time before the Incarnation, the second to it itself with all its consequences. Although the genealogy of Christ itself is determined and calculated only among certain individuals and generations, this does not close it; on the contrary, it must be understood as applied to all of Israel, which is clear from the content of the Old Testament prophecies that relate here. The personal ancestors of the Savior are only representatives of their entire people, bearers of the sacred blood, which served as such a terrible secret. The Old Testament holiness of the Savior's ancestors is testified by the church to many who are not included in the list of direct genealogy. Jewry, like all peoples, consists of a collection of different individuals who differ from each other in their personal characteristics, but these individual differences do not abolish the organic unity of blood and fate. Moreover, it is necessary to attribute the belonging of the chosen people, as the genealogy of Christ the Savior, to its entire Old Testament part: all Old Testament Jewry belongs to the ancestors of the Savior, either directly or indirectly. This is evidenced by the fact of church canonization, the canonization of Christian saints by numerous Old Testament righteous men from Adam: patriarchs, prophets, judges and various saints of God, about whom the Apostle Paul narrates in the 11th chapter of the Epistle to the Hebrews (the church also testifies to this by their liturgical veneration in the month of the month and the Proskomedia rite). Yet the power of Israel's chosenness and holiness finds personal expression in the Ever-Virgin. However, she is also revered by the church as having given humanity to the God-Man, not only in her personal capacity, but also as the New Eve, the Daughter and Mother of the chosen people. Israel, from which the God-Man received His humanity, is the unity and organic connection - bodily, mental and spiritual - of the entire Jewish people. In this, the chosenness of the chosen people is not canceled by all its falls, individual and national. This is indisputably evidenced by the books of the prophets, with their merciless denunciations of the Jewish people, which are connected, however, with the promises irrevocably given to them, the “Covenant” of God with Israel in all its immutability, with such energy attested by the apostle. Pavel. Israel, as the Old Testament church, belongs to Christ, is His body, His Old Testament humanity, which becomes the New Testament, is included in the Church of Christ by the power of the Incarnation itself. From here it is obvious that this inclusion takes place not only here on earth, but also beyond the boundaries of earthly life, by the power of “sermon in hell,” so to speak, baptism beyond the grave. In the context of this organic unity of Old Testament Israel, the meaning of the killing of infants by Herod can only be perceived, who, as if contrary to all external evidence, are recognized by the church as martyrs of Christ, who suffered with Him and for Him. Here the presence of this mysterious connection is indicated that unites Christ with humanity in His chosen people. However, such a connection is not limited to or exhausted by this one case, since the infants of Israel were and are being beaten not only by Herod. Based on the strength of this connection, a general question arises about the further relationship that exists between Christ and Israel in his chosenness, after Christ’s coming into the world and departure from it, after the completion of redemption. Does this connection and this chosenness in the Incarnation end only with the coming of Christ into the world and with the foundation on earth of a church from all languages? Does it go back into the past, into the Old Testament, which has already been abolished, or does its power remain, although in the form of the New Testament, the new chosenness? Has it been canceled and can it be cancelled? We have a direct and categorical answer to this question from the apostle. Paul precisely in the sense that “the gifts and election of God are irrevocable” (Rom. 11:29). It is precisely this relationship that remains today between the chosen people and the entire Christian world: “if the first fruit is holy, then the whole is also, and if the root is holy, then so are the branches” (16), and “it is not you (says the apostle, addressing the church of tongues) who holds up the root, but the root you” (18). “So I ask: has God really rejected His people? No way. ...God did not reject His people, whom He knew beforehand” (1–2). “Even so at this time, according to the election of grace, there remains a remnant” (5), through which “all Israel will be saved” (26). The apostle testifies to such continuity of the election of Israel; in the light of this testimony, one must understand other instructions that seem to be contrary to him, speaking of the rejection of Israel. What changed, what happened in Christ’s attitude towards the chosen people after the latter denied Him? Let us delve into what is said about this in the Gospel and, first of all, into the words of Christ Himself. After the terrible denunciation of the scribes and Pharisees, the spiritual leaders of Israel (Matthew 23), the Lord turns to Jerusalem with the sentence: “How often have I wanted to gather your children together, as a bird gathers its chicks under its wings, and you did not want to. Behold, your house is left to you empty. For I tell you: you will not see Me from now on, until you exclaim: “Blessed is he who comes in the name of the Lord”" (23: 37–39; Luke 13:31–35). Is this a rupture and final alienation? Or is this a forced separation, with all its sorrow, but temporary and already containing the promise of a future reunion - in some apocalyptic accomplishment? The latter remains undisclosed in its form, but leaves no doubt about its occurrence, and it is consonant in its meaning with the indicated promise of the Apostle Paul, his apocalypse about Israel, that “the bitterness took place in Israel in part” (Rom. 11:25) and only “for the time being.” Next comes the terrible story of Christ being handed over to crucifixion at the insistence of the leaders of Israel and the people they instruct: “Crucify Him, crucify Him.” It may seem that this demand is nationwide: Matthew (28:22) says: “They all say to him (Pilate), let him be crucified,” and, further, answering him, all the people said: “His blood be on us and on our children.” However, it is necessary to weigh all the words of this terrible and fatal text, which sounds like a self-sentence against Israel: is this really the complete self-awareness of the entire people, in which, however, the future Judeo-Christianity of the Apostolic Church is hidden, or is it the voice of a part of it, the urban Jerusalem crowd, set up by its leaders. 34 But then - he was not the voice of the whole people, even here in Jerusalem: after all, among him there were so many witnesses and teachings of Christ, crowds who followed Him during His ministry. This is sufficiently evidenced by the Evangelist Luke 35, who talks about the crucifixion in this way: “and all the people who had come together to see this spectacle returned, beating their breasts” (Luke 23:48). Earlier, this is what is said about the procession to the cross: “and behind him came a multitude of people and women who wept and lamented for Him” (27). And turning to him, the Lord spoke His merciful and at the same time prophetic words: “Daughters of Jerusalem! Weep not for Me, but weep for yourselves and for your children” (23:27-31). So, first of all, here there is a division among the people, and even to the point of opposites: some weep and weep for Him, others rage: “Crucify Him,” and are ready to take upon themselves the very last responsibility for this: “His blood be on us and on our children.” This same division extends to the future fate of Israel, which for some is an inevitable consequence of the guilt they accepted, as “severity towards those who have fallen away” (Rom. 11:22), and for others a sad and terrible fate, although salutary. These are the common destinies of the one and chosen people of God, “which He knew beforehand,” even in its bitterness, which is described by the most difficult features borrowed from the Old Testament prophets (11:3, 8–10). Their fall is (like the fall of Judas) riches for the world, and the impoverishment of their riches for the Gentiles (11). And although God showed “severity towards those who fell away” (22), “if they do not remain ignorant, they will be grafted in, because God is able to graft them in again” (23), and “the hardening happened in Israel in part, for a time... and so all Israel will be saved” (25-26). Such is the tragic antinomy of the destinies of the chosen people in history. It combines the consequences of guilt, unwittingly accepted in bitterness, but becoming fate and fate (“on us and on our children”). At the same time, according to the word of the Lord, this guilt falls on the shoulders of both those who accepted the guilt and those who did not accept it and even those who are strangers to it. However, this single destiny is also connected with the spiritual conversion of Israel, which, however, can only be a matter of his free will. In his falling away, he is guilty and innocent at the same time, but “the gifts and election of God remain immutable” (29). And the most mysterious side of Israel’s destinies remains precisely its unity. Thanks to him, the guilt of only one part of it, the leaders, is the fate of the entire people, and this part speaks on behalf of its people, calling upon itself the curse of Christ-killing and anti-Christ. But this same unity also has another positive side: all of Israel will be saved by the power of the salvation of its “holy remnant,” although for the time being this remnant is hidden in Israel by falling away. This is how he now faces the world. In his current state, his self-consciousness degenerates into Jewish racism, national idolatry, of which German racism is an envious parody. Godless or Christian-fighting nationalism of the chosen people is, of course, a terrible picture, but its strength still lies in the uniqueness of its chosenness, which remains immutable, even in a state of degeneration or search. So tragic and antinomic is the very existence of Israel, which has not yet fulfilled its calling and has not revealed its holy remnant. Therefore, he is a stumbling block for all nations, a terrible temptation about Christianity for those who Christian besides and without Israel. For the illness of Israel is the illness of all Christianity, which cannot and should not turn away from it, without thereby turning away from the son of David and Abraham. Christianity without Judeo-Christianity does not fully realize itself and remains incomplete. It can find its fullness only by uniting with Judeo-Christianity, as was the case in the Apostolic Church, for this latter was precisely such. The Lord chose his apostles and sent them to preach and baptize all languages ​​- namely, his own half-blooded fellow tribesmen, but not anyone else. And the first church in Jerusalem was Judeo-Christian. After this and despite this, the Israel of Christ rejected, and the church turned out to be a church of tongues without Israel. This doomed the world to Christianity without its central core, and Israel, which rejected Christ, to ahasferism and spiritual anti-Christ. The image of Israel in this state is fatal and terrible. On the one hand, he is persecuted precisely by Christian peoples, and this persecution takes from time to time cruel and violent forms of persecution and hatred to the point of extermination, such are the Jewish pogroms even to this day, and on the other hand, he himself remains an open or secret persecutor of Christ and Christianity, to the point of direct and fierce persecution of it, as in Russia. But both are not yet the hardest side of his fate. The worst thing is that Israel, having rejected Christ, arms itself with the instrument of the prince of this world and occupies his throne. All the invincibility of the elements of Jewry, its talent and strength, being directed towards earthly dominion, is expressed in the cult of the golden calf, which was initially known to it as an Old Testament temptation at the foot of Sinai. The power of money, mammon is the worldwide power of Jewry. This indisputable fact does not contradict the fact that a significant, even large part of Jewry to this day remains in deep poverty, need, in the struggle for existence, which does not find a natural outcome for itself due to the absence of its own country, due to ahaspheric dispersion, the state of the “eternal Jew.” Another manifestation of the power of the prince of this world is expressed in false messianic pathos, in anticipation of the future, earthly messiah in the place of the Rejected Crucified One. Due to the strength of this messianism and all its ardor, the sons of Israel are among the inspirers of the godless materialist socialism of our days. The spiritual state of Israel is equally contradictory. On the one hand, in a state of anti-Christianity and anti-Christianity, Israel is a laboratory of all kinds of spiritual poisons that poison the world and especially Christian humanity. On the other hand, this is a people of prophets, in whom the spirit of prophecy never fades and its religious element never weakens. However, in a state of blindness, this is Christianity without Christ and even against Christ, but seeking and desiring Him alone. In this spiritual aberration, the aspiration of the coming messiah is preserved in ignorance of the One who has come. This power and inspiration, living and acting in the chosen people even in a state of rejection, is the Old Testament, continuing under the New and in spite of it. This is a continuing wandering in the desert to the promised land, the search for Christ in the struggle with Him and ignorance of Him. Such is the fate of Israel in its uniqueness and integrity, which combines materialism and the height of prophetic spiritual tension, which has no equal. This is historical and empirical evidence, which has the force of fact. But behind this fact there is a certain higher reality, which is the secret of the destinies of Israel, and with it the whole world. And this mystery is the power of the “genealogy” of Christ, who is one of the same tribes of Israel, and in this oneness of his “was not put off and did not deny.” “To them belongs the adoption and the promises, theirs and the fathers, from them is Christ according to the flesh, who is God over all, blessed forever.” (Rom. 9:4–5). Even in a state of rejection, Jewry is in an indestructible connection with Christianity, in the unity of its ultimate destiny, which, however, cannot be accomplished until this unity is realized and its power is revealed. Christ will not come into the world until he is called by the cry of the whole world: “Hey, come, Lord Jesus,” but Israel must also be included in this cry earlier: “Hosanna in the highest, blessed is he who comes in the name of the Lord!” But this cannot appear as a sudden and unexpected event that would contradict his entire history and overthrow all his destinies; on the contrary, it will be a ripe fruit that mysteriously ripens on the crown of the natural olive tree. It is this hidden maturation that brings continuity into the history of Israel, which leads to the fact that “all Israel will be saved,” but, therefore, is already being saved today. This is the secret of his salvation. When this secret does not come to the surface, does not become understandable and tangible, its revelation is given. Why, by what and how is Israel saved, what is this “holy remnant”, how can we understand this continuity of God’s election? Let us look for the answer to this question in the Gospel. At the cross, Israel was divided into two parts. “And a great multitude of people and women followed him, weeping and mourning for Him” (Luke 23:27). On the contrary, others, in angry unanimity, “said to him (Pilate) everything - let him be crucified” (Matthew 27:22), and, “answering, all the people said: His blood be on us and on our children” (25). And he uttered His prophecy: “How many times have I wanted to gather your children, ... but you did not want to ... you will not see Me from now on, until you exclaim: “Blessed is he who comes in the name of the Lord”” (Matthew 23:39), but they have not yet exclaimed. And this was definitely Israel's fate. And then the Lord, turning to those weeping and sobbing for Him, uttered His word: “Daughters of Jerusalem! do not weep for Me, but weep for yourself and your children” (Luke 23:28). This means that the fate of all Israel is worthy of tears, equally those who crucify Christ and those who weep for Him, for Israel is one, he is one olive tree, about which the Lord further says: “if they do this to a green tree, then what will happen to the dry one” (31). What does this contrast between green and dry refer to? Obviously, the first refers to Christ’s stay on earth and His acceptance, the last to His removal from the earth and rejection, and, however, all the “dry” trees face one common fate, which is depicted with such inexorability in the words of the Lord. For some, those who reject, this is retribution, for others, who are innocent, it is the fatal fate of the united Israel. This division continues even after the coming of Christ in the state of Israel’s rejection, in its struggle against Christ and service to the prince of this world. It contains earthly triumph, earthly victories, but also its fatal fate. We ask ourselves what is hidden in these destinies. If the genealogy of Christ was a precursor to the incarnation of God, which it prepared for, then what is Israel’s participation in it after the already accomplished, but also ongoing, abiding incarnation? Here it is necessary not only to divide, but also to identify this participation of all united Israel. He did not become alien and extraneous to the work of Christ’s incarnation, but retains an unidentified and mysterious connection with Him. If “the light and revelation of tongues and the glory of your people Israel” were revealed to the righteous Simeon, who was holding the already born baby Christ in his arms, then this means that they extend to Israel even after this birth. Such glory, however, is not a free advantage given to this people, but it is its election to participate in the redemption of mankind. This participation is the secret of his fate, taking place in history, in the life of a dry and green tree. In him the “holy remnant” is invariably preserved, “by whose power” all Israel will be saved. How can we understand this antinomy: the redemption of humanity that has already been accomplished through the sacrifice of the Lord Jesus Christ on the cross and the one that is taking place and still ongoing? It reveals the relationship between time and eternity, becoming and being. The fullness of salvation includes not only its power, but also the image of its accomplishment, the Old Testament and the New, and in it the even newest one, “the last times,” the entire sacred history of the New Testament. Christ, glorified and risen and seated at the right hand of the Father, also remains on earth in His people, united with Him through His incarnation, with them He still has compassion and is crucified with them. The resurrection, ascension and glorification of Christ does not mean either His abandonment of humanity or a break with it! Regarding the Dormition and Ascension of the Most Holy Theotokos, the Church directly teaches not only about the incessant prayer of the Mother of God for us, but also about Her weeping for peace and with the world, and even her descent into the world with Her participation in its torments. From here we make an application to the fate of Israel as the special cross of the Mother of God. Does a similar conclusion apply to the Lord? The power of redemption must be understood not only intensively, in its focus in earthly service in the single act of the Gethsemane struggle and Calvary death, but also extensively, in the sense of Christ's compassion with suffering humanity, and to the extent with the chosen people, deliberately associated with him. The main idea of ​​the church year with its times and dates, memories and celebrations lies precisely in this, that the earthly life and earthly passion of Christ not only ended in its completion, but will also be repeated in its repetition or continuation. However, it is so not only as it were, it actually must be understood literally, as the connection of the earthly path of the Lord’s incarnation with His heavenly glory. In a word, redemption continues along with the history of the world, and will continue until it is completed in its entirety. How to understand this union of what has happened with what is happening, of heavenly glory and earthly passion; this is the mystery of God’s vision and God’s life, the kenosis of Christ, in all its breadth and depth. 36 But it must be understood precisely. How else can one understand the self-identification of Christ with each of the suffering and sick, which He himself testifies to at His terrible judgment in relation to all humanity. However, in this last one, according to the direct evidence of revelation, like the Lord himself, the chosen part of humanity is especially highlighted. The Lord testified during the days of His earthly ministry, of course, as after it: “how many times He wanted to gather His children together, as a bird gathers its chicks under its wings” (Matthew 23:37). And, of course, the Lord will deliberately have compassion with this chosen part, sharing its fate until its salvation is accomplished. This is the Christological side of Israel's destinies. The conclusions that can be drawn from here regarding the persecutors of Israel are clear: they persecute Christ Himself in it, just like the Jews themselves, since the latter fight against Christ, opposing their own election... Truly, “God has imprisoned all in disobedience - each in his own way - in order to have mercy on all” (Rom. 11:32). This is how we, Christians, should feel and experience the fate of Israel, feeling here, too, a touch of the incomprehensible mystery of God’s vision, and this should be the unceasing Christian prayer for the salvation of Israel, the image of which was revealed by the Lord himself, who prayed for his crucifiers: “Father! forgive them, for they do not know what they are doing” (Luke 23:34). However, in that persecuted and suffering Israel itself, we cannot help but distinguish both those who are blind and, in turn, persecuting the church and crucifying Christ, and that chosen part of the “holy remnant”, which, being persecuted along with Israel, is at the same time persecuted for Christ, like the babes of Bethlehem. We mean that Judeo-Christianity, which already exists in its beginnings, bringing to the world the appearance of the Church of Christ in its power and glory, promised by the prophets and hoped for by Christians who are not blinded by enmity. These deliberate chosen ones of Christ are given the opportunity to bear the burden of a double cross: their Christianity in relation to their persecutors, as well as their Christianity in relation to their own half-blooded, but not brothers of the same faith, to their people who have rejected Christ. Their destiny is truly prophetic, but at the same time martyrdom. It is given to them to be crucified for Christ and with Christ. They do not have a city that abides here, but they seek the one to come. The power of the future is revealed in them. Dr. Tsolshan. The racial problem (with a theoretical basis for the Jewish question). Moscow. 1914. Pp. 422, 441. Arthur Ruppin. Die Juden der Gegenwart. Eine sozialwissenschaftliche Studie. 2 Auflage. Koln und Leipzig. 1911. Pp. 287. Here see an excellent description of the situation of modern Jewry. If Jews were deported from Europe to Palestine, the same process of return would be built that brought some Jews back from Babylonian captivity to Palestine almost 2,500 years ago. As now in Europe, so then Babylon was the center of high culture and the assimilation of Jews. Only a small part could decide to exchange the prosperity of Babylon for the Palestinian desert, as would happen with European Jews now. And yet, from this handful of Jews, the Jewish people with their own culture grew. This, however, does not prevent us from seeing in Odin “the eternal reflection of the spiritual primal powers of the northern man, living today, as he did 5000 years ago. It combines honor and heroism, creativity, songs, i.e. art, defense of rights and the eternal search for truth.” (679). Rosenberg is ready to recognize in “Jesus, in spite of all Christian churches, the key point of our history,” in his special interpretation of the dignity of the individual in Christianity, “although to this day often in a repulsive perversion.” However, “a prerequisite for this is to overcome the still existing judgments of the “Christian churches.” (391). However, in Jesus, even in the corrected image, “typenschaffende Kraft” (621), “auch Jesus ist kein Typenbilder, sondern Seelenbereicher gewesen” is denied. (621). Being included in the system of the Roman hierarchy, He became the servant of his “slaves”, for a purpose opposite to what He himself wanted (like Francis of Assisi)” (ibid.) “Reverence for a soldier fighting for the honor of his people is a new, just born feeling of life in modern times. In the name of this new religion of popular honor this Northern European consciousness can awaken.” (620–1). “To this [church], freely built on the idea of ​​national honor, as well as of the individual, only those people will spontaneously join - no matter what church they belong to - who are externally defined primarily as Nordisch,” (ibid.). Even the Protestant theologian Sauer, another new mythologist of Germany, who supplied him with the myth of Michael, who knows how to incomprehensibly combine the Protestantism so much maligned by Rosenberg with his doctrine, experiences difficulty in the fact that Rosenberg ultimately reaches a dead end. For the idea of ​​an Aryan race turns out to be extremely stretchable. “Everywhere he is as a result of the house. Everywhere the race as such came into contact with the original cultures. His principle of race in its application becomes a principle of higher intellectuality, instead of being a ferment to the provision of Western culture. It extends from India to Spain and threatens to become a promoter of foreign influences (Ueberfremdung) rather than a hindrance to them.” (Sauer. Abendländische Entscheidung. Arischer Mythus und christliche Wirklichkeit). (625–626). In accordance with the projected correction of the Christian sermon about the Lamb of God and other dogmatics of Christianity, the replacement of crosses (Kruzifixe) with the image of a painful crucifixion in churches and on the roads should be made. (616). Accordingly, the Christian understanding of personality and its value is replaced: see the characteristic, albeit vague, arguments in Rosenberg, op. cit., pp. 390–396 ff. Mon combat, 304–305. All quotes from the French edition of Mein Kampf. It is characteristic of racism, as well as anti-Semitism, that Michael the Archangel, according to the book. Prophet Daniel, is the leader and guardian of the Jewish people, from rivalry with whom racism is spiritually born. He does not stop at such mystical plagiarism. “And four great beasts came up out of the sea, different from one another. The first is like a lion, but he has the wings of an eagle... and stood on his feet like a man, and a human heart was given to him. And here’s a second beast, like a bear... here’s another beast, like a leopard.” (Dan. 7:4–6). “And behold, there was a fourth beast, terrible and terrible and very strong... and it had ten horns... and then another small horn came out between them, and in this horn there were eyes like the eyes of men, and a mouth that spoke arrogantly.” (7–9). A similar symbolism of animals fighting among themselves (ram and goat) is applicable to ch. 8. The 13th and partly the 17th chapters of the Revelation of John are devoted to the same thing. In the Old Testament prophecy we find the following expression: “all nations walk every one in the name of their God, but we will walk in the Name of the Lord our God forever and ever.” (Mic. 4:5). “For you are a holy people to the Lord your God, and the Lord has chosen you to be His own people above all the nations that are on the earth.” (Deut. 14:1). "Blutmäßig gesunde Völker den Individualismus als Maßstab nicht kennen, ebensowenig wie den Universalismus." (539). Cp. 127 ate. against "static monism". Wed. 391 words Of course, one cannot completely equate Germanism with racism: the former is broader and, of course, deeper than the latter, while the latter is rather a disease—and hopefully a transient one—of the soul of Germanism. It retains the power of church Christianity in Catholicism, even impoverished to modern Protestantism, and, although it is subject to racist dominance, it is not spiritually identified with it and thus leaves hope for the coming Christian renaissance and internal victory over racism. As we already know, in racism only man creates being through Ideenbildung und Werke, while woman is the “ewige Behüterin des Unbewußten” (p. 510), to whose lot remains, as the most sacred task, the preservation of the purity of the race. (ib.). Der Gott, den wir verehren, wäre nicht, wenn unsere Seele und unser Blut nicht wären. Deshalb ist Sache unserer Religion, Rechtes und Staates alles, was die Ehre und Freiheit dieser Seele und dieses Blutes schützt, stärkt, läutert, durchsetzt. (701). Die Sehnsucht nach Persönlichkeit und Typus ist im tiefsten innern dasselbe. (529). Within these limits only “echte organische Freiheit” is possible (ib.) "Nicht der Gekreuzigter ist heute das bildende Ideal." (605). See my essay: “K. Marx as a religious type,” it would be more accurate to say: non-religious, standing below and outside of religious qualifications, at the level of extreme spiritual philistinism, with all its “socialism.” Marx was generally extremely prosaic and unspiritual, despite the fact that he was inclined to pose in the direction of world images of tragedy (Shakespeare), but this did not go beyond his flaunting of literary quotes. I had to characterize it in exactly this sense at the beginning of this century: see the essay “Socialism and Christianity” in the collection “Two Cities”, 1907, vol. II. See: “Karl Marx as a Religious Type”, in the same collection “Two Cities”, as well as in a separate publication. See my “Essay on Economic Doctrines,” Part 1. This influence of racist ideology corresponds to the unprecedented and incredible loss of the sense of shame and national dignity, which is currently observed in the practical measures of robbery and all kinds of rape, torture and direct physical extermination of Jews. This humiliating barbarization is especially expressive as it is inherent in a people, yesterday still the highest European culture, who have never before sunk so deeply. Of course, in the part of Germany that is still spiritually preserved, this should cause a feeling of national shame and repentance, for which the time has not yet come, but its time will come. Without developing this thought here, however, we note that racism is one of the expressions of the ailment of all Protestantism, namely, disrespect and insensitivity to the Most Holy Theotokos. The totalitarianism of the soldiery and the racism of the unchosen people, who claim to be chosen, are associated with this spiritual blindness, which is reflected decisively in the entire sense of life, historical and cosmic. As in some cases this is clearly revealed. How else can one understand that a modern racist theologian, certainly not lacking in wit and knowledge, can silently assign to the German people the leadership and image of the Archangel Michael, the angel of the Jewish people. (Dan. 10:21; 12:1). Wed. a number of speeches and articles in the collection Alfred Rosenberg. Tradition und Gegenwart. 1941. It was not for nothing that in his self-blindness Sauer assigned the coat of arms of the arch to Germany. Michael, leader of the Jewish people. Characteristic in this regard is the last disgusting gesture of Hitler's power (unfortunately, it had many predecessors in Catholic history) - a yellow stamp with an inscription, which has the purpose and consequence of mocking the Jews. But those who are now introducing this measure do not notice that they already have a predecessor in it for themselves in the person of Pilate, who ordered an inscription to be made on the cross on which “the son of Abraham, the son of David” was crucified: “Jesus of Nazareth, King of the Jews.” Pilate did not understand the truth about which he mockingly testified, just like the modern Pilates who imitate him. However, history, which is the judgment of God, revealed it regarding Pilate, and it will also reveal it regarding his imitators. See “Two Cities”, and in essence all my works are directly or indirectly devoted to the same struggle. The historical merit of this government can be attributed to the willful energy that manifested itself unexpectedly for everyone - in its technical achievements in the field of military training. The Soviet government - we must be fair - has national merits. Perhaps, thanks to her, our homeland, along with the whole world, will be saved from Hitlerism. This is directly stated in Matthew (27:20): “but the chief priests and elders stirred up the people to ask Barabbas, and to destroy Jesus.” And it is about this urban mob, the victim of the demagoguery of the leaders, that it is said below: “all the people said: His blood be on us and on our children:”; from the entire general gospel context (Mark and John have no similar data about the people at all), it necessarily follows that “all the people,” both here and below, only means “all those around and present.” This same division among the Jewish people is expressed in the narrative of the procession to Emmaus, during which the disciples say to their companion: “Jesus the Nazarene was a prophet, mighty in deed and word before God and all the people; how the chief priests and our rulers handed Him over to be condemned to death and crucified Him, while we hoped that He was the One who was to deliver Israel” (Luke 24:19–21). Isn’t this what the kontakion of the Ascension testifies to: having united the earth with the heavenly, you ascended in glory, Christ our God, never departing, but remaining persistent, and crying out to those who love You: I am with you, and no one is against you.