§758 Bolshevik oppression of the Orthodox Church (1918-1988): VIII-98.

VIII-98 (§758):

Blood of the people of church shall be spread,
Like water in so great abundance:
And for a long time shall not be stanched
Woe with the clerk!
Ruin and complaints.

(Des gens d'eglise sang sera espandu,
Comme de l'eau en si grande abondance:
Et d'un long temps ne sera restanché
Ve ve au clerc ruyne & doleance.)

NOTES: Restancher: = « Étancher (to stop, to stanch).» (Huguet).

Ve: = « , interj., malheur (woe).» (Godefroy).

Serge Hutin proposes the theme of the quatrain as “the violent anticlericalism of the French revolutionaries as well as of the Bolsheviki of 1917” (Hutin, 1972, p.276), but the prediction of Nostradamus that « And for a long time shall not be stanched » can decide for the Russian Revolution. For the political suffering of the French Church under the revolutionary regime had lasted only 12 years [November 2nd, 1789: nationalization of property of church – July 15th, 1801: First Consul Napoleon’s Concordat with Papacy], whereas the Russian Orthodox Church endured the Communist Regime’s oppression for as many as 70 years [February 5th, 1918: separation of Church and State, of Church and School – June 14th, 1988: Gorbachev, General Secretary of the Soviet Communist Party, makes an apology to the leaders of the Orthodox Church for the Party’s religious suppression in the past]. As to the wars of religion in France in the 16th century (cf. Janus, p.172; Guinard, 2011, p.158), their duration of 36 years [March 1st, 1562: Massacre at Wassy - April 13th, 1598: Edict of Nantes] does not exceed yet the case of the Soviet.

« Men who carry through political revolutions seem to be of two main types, the clerical and the romantic. Lenin (he adopted the pen-name in 1901) was from the first category. Both his parents were Christians. Religion was important to him, in the sense that he hated it. Unlike Marx, who despised it and treated it as marginal, Lenin saw it as a powerful and ubiquitous enemy. He made clear in many writings (his letter to Gorky of 13 January 1913 is a striking example) that he had an intense personal dislike for anything religious. ‘There can be nothing more abominable’, he wrote, ‘than religion’. From the start, the state he created set up and maintains to this day [as of 1983: date of the 1st edition of this work of the author], an enormous academic propaganda machine against religion. He was not just anti-clerical like Stalin, who disliked priests because they were corrupt. On the contrary, Lenin had no real feelings about corrupt priests, because they were easily beaten. The men he really feared and hated, and later persecuted, were the saints. The purer the religion, the more dangerous. A devoted cleric, he argued, is far more influential than an egotistical and immoral one. The clergy most in need of suppression were not those committed to the defense of exploitation but those who expressed their solidarity with the proletariat and the peasants. With his extraordinary passion for force, he might have figured in Mohammed’s legions. He was ever closer perhaps to Jean Calvin, with his belief in organizational structure, his ability to create one and dominate it utterly, his puritanism, his passionate self-righteousness, and above all his intolerance.» (Johnson, 1991, p.50-51).

« The Orthodox Church, relieved after the February Revolution from the control by the Bureau of Cult, gained a chance of promoting its autonomous activity. But, the ecclesiastics were not able to be up with the rapid evolutions of the revolutionary epoch, always in delay in accommodating themselves to the situation, and became more and more hostile against the Bolshevik Regime. The Soviet Government separated the Church from the State and from the School through the Decree adopted on February 2nd (January 22nd), 1918. This Decree deprived the religious organizations of their corporate status, prohibited their properties and gave all the citizens the freedom of performing cults as well as anti-religious propagandizing. In the beginning of the Civil War the clergy fiercely resisted the Bolshevik authority, but in 1919 the Archbishop Tihon declared their political neutrality. In 1921, when a very bad crop caused millions of casualties, the post-war prestige of the Church was drastically damaged. Under the approval by the Soviet Government the Orthodox Church voluntarily began to collect contributions including its own donation for the starveling on February 22nd, 1922. Nine days later, however, the Government decided the obligatory contribution of the property of the Church to purchase foods from abroad. The Church opposed it strongly and it occurred in the countryside bloody conflicts between the orthodox and the troops of the Red Army or the Secret Agency. On the moment the Authority decided to suppress thoroughly the Orthodox Church. Immediately began the arrest in mass and the ecclesiastics as well as the secular were executed after open trials, and simultaneously the Archbishop Tihon was reported apprehended. He apologized in part and sought to be set free in Summer, 1923, having a sense of crisis in facing the maneuvers of the Security Police for splitting up the Orthodox Church. His statement appeased the maneuvers and the Government itself became indifferent to the policy of division. Tihon died in 1925 in his confinement. In 1926 the deputy-Archbishop Sergij in succession to Tihon, and the Inner Bureau of the Church made many concessions to stabilize the interrelation of the State and the Church, and in 1927 when the Soviets were in bad international relations, appealed to the orthodox and their clergy for becoming loyal citizens of the Union of Soviet Socialist Republics.» (Wada, et al., 1997, p.125-126).

« The advance of the Russian Army since the beginning of 1943 and the popular image of the top of the State Stalin, who had not made use of his prerogatives in favor of his son taken prisoner by the Germans, produced a personal solidarity between him and the nation, which was intensified also by his policy at this time. It concerns his conciliation with the Church. Soon after the outbreak of war, the traditional anti-religious activities were suspended, and little by little the churches began to be rehabilitated everywhere. And by 1943 the relation between the State and the Church became a kind of covenant, through which the Church was given public supports and itself promised to assist more the war promotion.» (Wada, et al., id., p.280-281).

« In the election campaign in Moscow for the Supreme Soviet on February 9th, 1946, Stalin said that this victory of the Great Patriotic War proved the preponderance of the Soviet social system and with it the righteousness of the policies such as the Quinquennial Plans and the Collectivization that effected it. His central message was to emphasize that there was no need to change the traditional regime even a little. But after this speech there took place a great famine in the country and the nation’s discontent increased, which testifies that there spread a wide gap between the Regime led by Stalin and the people’s mind. In these situations, the intermediate classes between them could have great influence upon the political future.» (Wada, et al., id., p.300-301).

« The Orthodox Church, too, was one of these intermediary organizations intervening between the nation and the authority. In January 1948, in fact, the number of the formally registered parishes was as many as 14,329 (300 larger than that of the year before), symbolizing the increasing prestige of the Church since the conciliation with the power during the war. But this trend ended in 1950, and thereafter the number diminished every year by several hundred units. This is considered as the result of the oppressive policy by the authority in fear of the growth of the influence of the Church. For example, the number of the rescission of the registered church buildings had not exceeded 20 a year in 1944 – 47, but reached 73 in 48 and even 400 in 50. » (Wada, et al., id., p.326).
© Koji Nihei Daijyo, 2018. All rights reserved.


Koji Nihei Daijyo

Author:Koji Nihei Daijyo
We have covered 143 quatrains (§588-§730) concerning the World Events in the 19th century after Napoleonic ages [1821-1900] in the Prophecies of Nostradamus, and 218 in the 20th [1901-2000] (§731-§948).

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