ΣΗΜΕΙΩΣΕΙΣ ΤΕΛΟΥΣ
[1] Στό G. OLIVER, The Antiquities of Freemasonry, ἐκδ. G. and W.B. Whittaker, London 1823, σελ. 265 (ἐπί λέξει ἀπό τό βιβλίο τοῦ W. PRESTON, Illustrations of Freemasonry, book iii, sec. 2): «Of all the arts which Masons profess, the art of secrecy particularly distinguishes them». Βλ. καί W. AKERMAN, The Bible and the Square, Montreal 1875, σελ. 23· «Of all societies, that of Free and Accepted Masons has been most distinguished for the inviolable secrecy which its members have uniformly preserved; and this too in defiance of the thunders of the Vatican, and the rack of Inquisition. Yes, and in contempt of the pusillanimous and despicable efforts of a few individuals, who have laboured with unwearied zeal, to discover something of which they had been convicted of being utterly unworthy».
[2] Β΄Θεσ. 3, 1.2· «Τό λοιπόν προσεύχεσθε, ἀδελφοί, περί ἡμῶν, ἵνα ὁ λόγος τοῦ Κυρίου τρέχῃ καί δοξάζηται, καθώς καί πρός ὑμᾶς, καί ἵνα ρυσθῶμεν ἀπό τῶν ἀτόπων καί πονηρῶν ἀνθρώπων· οὐ γάρ πάντων ἡ πίστις».
[3] Ματθ. 10, 16
[4] Πράξ. 20, 30
[5] ΑΛ. ΔΡΕΜΠΕΛΑΣ, Τό ἑλληνικό ἀστυνομικό πρόβλημα, Ἀθήνα 1970. Ἡ παραπομπή ἐμμέσως, ἀπό τόν Κ. ΤΣΑΡΟΥΧΑΣ, Ἡ Μασονία στήν Ἑλλάδα, ἐκδ. Πεδίο, Ἀθήνα 2012, σελ. 78.
[6] Ὑπόμνημα τοῦ Σεβασμιωτάτου Ἀρχιεπισκόπου Βορείου καί Νοτίου Ἀμερικῆς κ.κ. Ἰακώβου ἐπί τῶν ἰδιαζουσῶν ἐν Ἀμερικῇ ἀναγκῶν καί προβληματικῶν καταστάσεων ἐν ΑΡΧΙΕΠΙΣΚΟΠΟΣ ΠΡΩΗΝ ΑΜΕΡΙΚΗΣ ΙΑΚΩΒΟΣ, Ἡ μέριμνά μου, ἐπιμ. Πρωτοπρ. Δ. Κωνσταντέλου, ἐκδ. Πατριαρχικοῦ Ἰδρύματος Πατερικῶν Μελετῶν, Θεσσαλονίκη 2006, σελ.75.
[7] Μέ τό ὑπ’ ἀριθμ. 587/337/4-2-1970 ἔγγραφο τῆς Ἱερᾶς Συνόδου, ὅπου ἡ Ἱ. Σύνοδος συνέχαιρε τό Πολυμελές Πρωτοδικεῖο Ἀθηνῶν γιά τήν πρόσφατη ἱστορική ἀπόφασή του κατά τῆς Μασονίας (2060/1969). Βλ. Β. ΓΙΑΝΝΟΠΟΥΛΟΣ, Τεκτονισμός ἤ Μασονία, Σύγχρονες Αἱρέσεις Β΄, ἐκδ. Πατάκη, Ἀθήνα 2002, σελ. 83ἑ.
[8] «Theologian for Change; Iakovos», The New York Times (25 Σεπτεμβρίου 1967). Ἀπό τό ἄρθρο «Τί θά κάμῃ ἡ Ἑλλάδα;» ἐν Ἑστία (25 Αὐγούστου 1972), στό ὁποῖο παραπέμπει σχετική ἀναφορά τοῦ Τοποτηρητοῦ τῆς Ἱερᾶς Μονῆς Γρηγορίου· ἡ ἀναφορά αὐτή περιλαμβάνεται στό ἄρθρο «Αἱ θέσεις τῶν Ἱερῶν Μονῶν τοῦ Ἁγίου Ὄρους διά τό μνημόσυνον τοῦ Οἰκουμενικοῦ Πατριάρχου τό ἔτος 1972», ἐν Θεοδρομία ΙΑ΄1 ( Ἰανουάριος-Μάρτιος 2009) 79.
[9] Ἄρα κατά τή Μασονία, τά «πρόσωπα» τῶν «τριάδων» της ἔχουν διαφορετική ἐνέργεια ἕκαστο, ἑδραιώνοντας τήν πολυθεΐα. Ἀντιθέτως, στήν Ὀρθοδοξία, τά ἅγια καί θεῖα Πρόσωπα τῆς Ἁγίας καί Ζωοποιοῦ καί Ἀδιαιρέτου Τριάδος ἔχουν κοινήν οὐσίαν, ἐνέργειαν, δύναμιν καί θέλησιν.
[10] Β. ΛΑΜΠΡΟΠΟΥΛΟΣ, Τό Μαῦρο Λεξικό τῆς Ἑλληνικῆς Μασονίας, τόμ. Β΄, ἐκδ. Βασδέκης, Ἀθήνα 2001, σελ. 392.393.
[11] ΑΝΤ. ΑΔΡΙΑΝΟΠΟΥΛΟΣ, Τί εἶναι ὁ Τεκτονισμός, τύποις Κ. Κουντουριώτη, ἐν Ἀθήναις 1931, σελ. 6· «Ἐπειδή ὅμως ἡ προκειμένη μελέτη μέλλει νά κυκλοφορήσῃ μόνον εἰς χεῖρας τεκτόνων, φρονοῦμεν, ὅτι δυνάμεθα ἐλευθεριώτερον νά δώσωμεν ἀνάλυσιν τοῦ σκοποῦ τοῦ τεκτονικοῦ Τάγματος».
[12] Αὐτόθι, σελ. 149.
[13] Αὐτόθι, σελ. 34ἑ.
[14] AL. MACKEY, The Mystic Tie, Masonic Publishing and Manufacturin Co., New York 1867[10], σελ. 29· «When Pope Clement XII., in the year 1738, issued a bull of excommunication against the fraternity, the Freemasons of Italy, unwilling to renounce the institution, and yet not daring openly to practice its rites, changed the title of the Order, and continued to meet as Masons under the name of Xerophagists, a word signifying “men who do not drink;” and they assumed this appellation because they adopted the pledge of total abstinence from intoxicating liquors, as part of their regulations».
[15] Πολιτικόν Σύνταγμα τῆς Ἑλλάδος κατά τήν Ε΄ Ἐθνικήν Συνέλευσιν, ἐκδ. Ἀνδρ. Μαμούκα, Ἀθήνησιν 1843, σελ. 39.
[16] An Essay on the Mysteries and the True Object of the Brotherhood of Free masons, translated from the French by W.H.Reece, F.S.A., ἐκδ. Simpkin and Marshall, London and Birmingham 1862, σελ. 31: «It is even one of their fundamental maxims to endeavour to admit among them magistrates, ministers of state, and even sovereigns; and, truly, how many sovereign princes, how many ecclesiastical dignitaries, how many men respectable by their office, by their eminent qualities, and by the purity of their manners, are there not counted by the Free Masons in the number of their brethren?».
[17] Ἡ παρέμβαση τῆς Central Intelligence Agency, ὑπῆρξε ἡ αἰτία γιά τήν κατάργηση τοῦ Τμήματος Nέων Θρησκευτικῶν Κινήσεων τῆς ΕΥΠ, ἐνῷ παρόμοιες πιέσεις ὁδήγησαν στό νά κλείσει καί τό «Γραφεῖο Αἱρέσεων» τῆς Ἀσφάλειας, ἐπί Ὑπουργοῦ Δημοσίας Τάξεως Σήφη Βαλυράκη καί Διοικητῆ τῆς ΕΥΠ Λεωνίδα Βασιλικόπουλου. Τό σχετικό ἔγγραφο τῶν Σαηεντολόγων (300102 ΑΤΗ), βλ. στό ΑΝΤ. ΜΠΟΣΝΑΚΟΥΔΗΣ, Μισθοφόροι τῆς Νέας Τάξης, ἐκδ. Πελασγός, Ἀθήνα 2004[3], σελ. 235· «[...] The good news are that with the intervention of CIA the Greek Intell Dept regarding NRMs is closed down and the employees fired».
[18] Μ. ΦΥΣΕΝΤΖΙΔΗΣ, Ἐπιφανεῖς καί Διάσημοι Ἕλληνες Ἐλευθεροτέκτονες, τόμ. Α΄, ἐκδ. «Βογιατζῆ», Ἀθήνα 2008, σελ. 131-202. Ἐπίσης, αὐτόθι, τόμ. Β΄, ἐκδ. «Βογιατζῆ», Ἀθήνα 2009, σελ. 217-229.
[19] Ἐγκύκλιος τῆς ἐν Κωνσταντινουπόλει Συνόδου τοῦ 1836 κατά τῶν Διαμαρτυρομένων ἱεραποστόλων §6, ἐν ΙΩ. ΚΑΡΜΙΡΗΣ, Τά Δογματικά καί Συμβολικά Μνημεῖα τῆς Ὀρθοδόξου Καθολικῆς Ἐκκλησίας, τόμ. Β΄, Akademische Druck- u.Verlagsanstalt, Graz- Austria 1968, σελ. 882 [962].
[20] Δέν ἀναφερόμαστε ἐκτενῶς, διότι εἶναι τεράστιο θέμα· ἀναφέρουμε ὡς ἐν παραδείγματι σχετικό φυλλάδιο τῶν Γερμανῶν Εὐαγγελικῶν, οὐσιαστικῶς μιά ἀπολογία, ἕνα ἔπαινο τῆς Μασονίας, ὅπου στό τέλος, στό ἐρώτημα ἄν ὁ Τεκτονισμός εἶναι συμβατός μέ τόν Χριστιανισμό, ὁ συγγραφέας ἀπαντᾷ καταφατικῶς· «Kann ein Christ Freimaurer sein? Diese Frage muß klar mit Ja beantwortet werden» (FRIEDRICH-WILHELM HAACK, Freimaurer, Münchener Reihe, Evangelischer Presseverband für Bayern, München 1978[4], σελ. 41).
[21] Πρβλ. τό ἄρθρο τοῦ Χ. ΜΗΝΑΟΓΛΟΥ, «Τεκτονισμός καί εἰδωλολατρία στόν ἑλληνικό χῶρο», Φαινόμενα Νεοειδωλολατρίας. Δωδεκαθεϊσμός-Ὑποτίμηση Παλαιᾶς Διαθήκης-Ὀλυμπιακοί Ἀγῶνες (Πρακτικά Ἐπιστημονικοῦ Συνεδρίου), ἐκδ. Θεοδρομία, Θεσσαλονίκη 2004, σελ. 327-342
[22] «Time to “Get On With It”» (στήλη Royal Arch Mason) ἐν New Zealand Freemason, τόμ. 38, τεῦχος 4 (2007) 34: «Freemasonry in the 1700s did an amazing thing. It allowed all Christian denominations to work together and after the de-christianisation of the ceremonies, allowed steady development to the situation today where men of all faiths may sit and work together – and doesn’t society need that now! We don’t need any more fundamentalists of any faith telling us that their belief is the only true point of view; that their way is the only way and so on».
[23] Ἔνθ’ ἀνωτ., τόμ.Β΄, σελ.78-84. Βλ. καί τό σχετικό ἐπαινετικό λῆμμα ἐν Β. ΛΑΜΠΡΟΠΟΥΛΟΣ, ἔνθ’ ἀνωτ., τόμ. Β΄, σελ. 182.
[24] «Καΐρης Θεόφιλος Ν.», Νεώτερον Ἐγκυκλοπαιδικόν Λεξικόν, τόμ. 10, ἐκδ. τῆς Ἐγκυκλοπαιδικῆς Ἐπιθεωρήσεως «Ἥλιος», σελ. 48.
[25] Μ. ΦΥΣΕΝΤΖΙΔΗΣ, ἔνθ’ ἀνωτ., τόμ. Α΄, σελ. 173-177. Τό ὄνομά του ὅμως μαρτυρεῖται καί σέ πλεῖστα ἄλλα μασονικά κείμενα, μέ στοιχεῖα τά ὁποῖα ἐν καιρῷ θά παρουσιάσουμε.
[26] Βλ. τήν ἀλληλογραφία τους στό ἄρθρο Α. ΤΗΛΛΥΡΙΔΗΣ, «Μελέτιος Μεταξάκης. Ἀνέκδοτα κείμενα», Texts and Studies VII (1988) 107-295.
[27] ΑΛ. ΖΕΡΒΟΥΔΑΚΗΣ, «Μελέτιος Μεταξάκης» (στήλη «Διάσημοι Τέκτονες»), ἐν Τεκτονικόν Δελτίον, Ὄργανον τῆς Μεγάλης Στοᾶς τῆς Ἑλλάδος, ἔτος 17ον, ἀριθμ. 71 (Ἰανουάριος-Φεβρουάριος 1967) 49.50.
[28] Συνεδρία Γ΄(10 Ἰουνίου 1930), Πρακτικά τῆς Προκαταρκτικῆς Ἐπιτροπῆς τῶν Ἁγίων Ὀρθοδόξων Ἐκκλησιῶν τῆς συνελθούσης ἐν τῇ ἐν Ἁγίῳ Ὄρει Ἱερᾷ Μεγίστῃ Μονῇ τοῦ Βατοπεδίου (8-23 Ἰουνίου 1930), ἐν Κωνσταντινουπόλει 1930, σελ. 69: «Ἔχοντες πικράν τήν πεῖραν ἐξ ἄλλης Συσκέψεως, ἐν ᾗ καί ἡ ἡμετέρα Ἐκκλησία εἶχεν Ἀντιπροσώπους, ἀναγκαζόμεθα νά εἴμεθα ὠμῶς εἰλικρινεῖς. Εἶνε γνωστόν ὅτι αἱ ἀποφάσεις τῆς Συνελεύσεως ἐκείνης, καίπερ μή γενόμεναι ἀποδεκταί, ἐθεωρήθησαν ὡς Ἀποφάσεις Οἰκουμενικῆς Συνόδου, καί τοῦτο ἐδημιούργησεν εἶδός τι σχίσματος. Διό καί ἐζητήσαμεν διασαφήσεις, διότι ἀπεστάλημεν ἐνταῦθα μέ πνεῦμα συντηρητικότητος». Στή δευτερολογία του : «Ὁ Σεβασμιώτατος Ἐπίσκοπος Ἀχρίδος, εὐχαριστῶν, ἐρωτᾷ μήπως ἡ παροῦσα Συνέλευσις ἔχῃ σχέσιν τινά πρός τό Πανορθόδοξον Συνέδριον Κωνσταντινουπόλεως, καί ἐπί τῇ ἀρνητικῇ ἀπαντήσει τοῦ Σεβασμιωτάτου Ἁγίου Προέδρου εὐχαριστεῖ καί αὖθις θερμῶς, δικαιολογῶν ἅμα τήν ἐρώτησιν ἐκ τῶν τοῖς πᾶσι γνωστῶν ἀνωμαλιῶν, αἵτινες προῆλθον ἀπό τοῦ Συνεδρίου τούτου».
[29] «Death of the Patriarch Meletios. Peasant born Prince of Christendom (By our Special Correspondent)» ἐν Α. ΤΗΛΛΥΡΙΔΗΣ, ἔνθ’ ἀνωτ., σελ. 284· «In every post he made no secret of his principles as a conservative reformer, letting it be known in America that he would welcome a married episcopate, that would not have to be drawn only from the failing reservoir of the monasteries, and that he could envisage short hair and “clerical dress” as a substitute for the not very ancient monastic robe worn by the Orthodox priests of to-day [...] If he desired the throne of Jerusalem, it was because he felt that he could spend the last years of his life in carrying out the necessary and unwelcome reforms there».
[30] J.S.M. WARD, Freemasonry and the Ancient Gods, Simpkins, Marshall, Hamilton, Kent & Co, London 1921, σελ. 348· «In the new age which is passing through the long-drawn travail of its birth, Freemasonry will be there, as of old, to lay the broad foundations on which the new religion will be built. Errors and false dogmas will pass away, and among them perhaps some which appear to our poor blinded eyes the most essential, but the Real Truth will always remain – for truth is eternal – and the bases of truth are within our Order. Out of them shall rise a new and better covenant once more, and still will Freemasonry remain to be as the Ark of the Refuge when once more the waters of destruction threaten the earth long ages hence». Βλ. καί Π.Ν. ΤΡΕΜΠΕΛΑΣ, Μασσωνισμός, ἐκδ. Ἀδελφότητος Θεολόγων «Ὁ Σωτήρ», Ἀθῆναι 1986[5], σελ. 114ἑ.
[31] ΜΗΤΡΟΠΟΛΙΤΗΣ ΣΑΜΟΥ ΕΙΡΗΝΑΙΟΣ, Ἔκθεσις περί τῆς ἐν Ἄμστερνταμ Γενικῆς Συνελεύσεως τοῦ Οἰκουμενικοῦ Συμβουλίου τῶν ἘΚκλησιῶν, Ἀθῆναι 1950, σελ. 19· «Ἐγκατελείφθη δέ τό δόγμα τῆς Ἁγίας Τριάδος ὡς βάσις τῆς συστάσεως τοῦ Συμβουλίου διότι ὑπῆρχον παραφυάδες προτεσταντικαί πού δέν ἀναπαύονται εἰς αυτό. Ἐν τούτοις εἶχε κριθῆ σκόπιμον νά λάβουν μέρος καί αὐταί εἰς τήν οἰκουμενικήν χριστιανικήν κίνησιν. Μόνον κατά τήν τελευταίαν συνεδρίαν τῆς Συνελεύσεως, κατ΄ εἰσήγησιν τοῦ ἁγίου Θυατείρων, περιελήφθη εἰς τήν θεολογικήν βάσιν τοῦ Συμβουλίου καί τό ὄνομα τοῦ Θεοῦ Πατρός».
[32] G.W. PLUMMER, «The Human Temple», Masonic Notes, τόμ. 10, ἀριθμ. 4 (Φεβρουάριος 1919), σελ. 52· «Esoterically and physiologically, the sexual glands in both men and women are modifications of a third individuality termed by some, the neuter or assexus. This is that aspect of Deity, the enshrined God which has been with each mortal unit sice its initial dip into Matter, the hermaphrodite Divinity by virtue of whose power the Human Temple, male or female, becomes a source of creative power, able, even as the Gods, to create, devise, originate and bring forth». Στίς παραπάνω ἀνοησίες γνωστικιστικοῦ χαρακτῆρος εὑρίσκεται ἡ ἐξήγηση τῆς ἐπιμονῆς μέ τήν ὁποία ἡ γενετήσιος ἀνωμαλία τῆς ὁμοφυλοφιλίας προωθεῖται ἀπό τήν Νέα Τάξη Πραγμάτων· θεωρεῖται λοιπόν, ἀπό τούς Μασόνους καί Θεοσοφιστές, παράγωγο τῆς αὐτο-γονιμοποιητικῆς, ἑρμαφροδίτως ἀναπαραγωγικῆς, ἀνθρωπο-θεϊκῆς δυνάμεως.
[33] Σύνταγμα τῆς Μεγάλης Στοᾶς τῆς Ἑλλάδος τοῦ Ἀρχαίου καί Ἀποδεδεγμένου Σκωτικοῦ Τύπου, Κεφάλαιον Α΄, Ἄρθρον 1, Θεμελιώδεις Ἀρχαί ΙΧ, ἐν Β. ΛΑΜΠΡΟΠΟΥΛΟΣ, Ντοκουμέντα τῆς Ἑλληνικῆς Μασονίας, Ἀθήνα 1977, σελ. 110.
[34] ΓΙΟΧΑΝ ΣΑΣΕΝΜΠΑΧ, Ἡ Μασωνία· ἡ ἱστορία της, ἡ δράση της, ὁ ἐσωτερικός ὀργανισμός της, διασκευή Ν. Γιαννιού, Ἔρευνα 73, ἐκδ. Ἀ. Κασιγόνη, σελ. 43ἑ.
[35] E. LENNHOF- O. POSNER, Internationales Freimaurer-Lexikon, Amalthea Verlag, Wien-München 1975[2], στ.1257.1258· «Diesen Zusammenhang weist allerdings auch die Geschichte der Freimaurerei nach. In einem protestantischen Lande wurde sie geboren, und die meisten Logen finden sich in protestantischen Ländern. Protestantischer Geist zeigt sich in der Freimaurerei nicht nur bei protestantischen, sondern auch bei anderen Völkern. Er durchbringt das Kulturleben aller Staaten. Die Bibel ist die einzige Erkenntnisquelle der Protestanten in religiösen Dingen, sie liegt auch auf den freimaurerischen Tempeln [...] Pater Hermann Gruber S.J. sieht in der Freimaurerei die ,,esoterische Form” der im übrigen exoterischen, allgemeinen, liberalen, modern-protestantischen Bewegung». Τό πῶς ἑρμηνεύει «ἐσωτερικῶς» ἡ Μασονία τήν Ἁγία Γραφή, εἶναι ἄλλο θέμα.
[36] Μ. ΠΡΩΤΟΠΡ. ΓΕΩΡΓΙΟΣ ΤΣΕΤΣΗΣ, «Η άγνωστη στην Ελλάδα πλευρά της Οικουμενικής κίνησης», Amen.gr (28 Μαρτίου 2013 ),
http://www.amen.gr/article13074
[37] «Council on Foreign Relations», Wikipedia,
http://en.wikipedia.org/wiki/Council_on ... _Relations · «The CFR is considered to be the nation's "most influential foreign-policy think tank". Its membership has included senior politicians, more than a dozen Secretaries of State, CIA directors, bankers, lawyers, professors, and senior media figures [...] In the late 1930s, the Ford Foundation and Rockefeller Foundation began contributing large amounts of money to the Council [...] Beginning in 1939 and lasting for five years, the Council achieved much greater prominence within the government and the State Department when it established the strictly confidential War and Peace Studies, funded entirely by the Rockefeller Foundation».
[38] D. ROCKEFELLER, Memoirs, 2002, σελ. 405: «For more than a century ideological extremists at either end of the political spectrum have seized upon well-publicized incidents such as my encounter with Castro to attack the Rockefeller family for the inordinate influence they claim we wield over American political and economic institutions. Some even believe we are part of a secret cabal working against the best interests of the United States, characterizing my family and me as internationalists and of conspiring with others around the world to build a more integrated global political and economic stucture; one world, if you will. If that’s the charge, I stand guilty, and I am proud of it».
[39] Ν. ΜΠΟΥΓΑΤΣΟΣ, «Μόττ Ἰωάννης», ΘΗΕ 9 (1966) στ. 98ἑ.
[40] Β. ΣΤΑΥΡΙΔΗΣ, Ἱστορία τῆς Οἰκουμενικῆς Κινήσεως, Ἀθῆναι 1964, σελ. 31-36.
[41] «John R. Mott - Biographical», Nobelprize.org,
http://www.nobelprize.org/nobel_prizes/ ... t-bio.html
[42] «Phi Beta Kappa Society», Wikipedia,
http://en.wikipedia.org/wiki/Phi_beta_kappa . Τό ἄρθρο τῆς Wikipedia παραπέμπει στό W.T. HASTINGS, Phi Beta Kappa as a Secret Society with its Relations to Freemasonry and Antimasonry. Some Supplementary Documents. Richmond, Virginia: United Chapters of Phi Beta Kappa 1965, σελ. 5.
[43] S. KNAPP, The Genius of Freemasonry or A Defense of the Order, Granston & Marshall Printers, 1828, σελ. 90.91: «The Illuminati also, were first known in Germany - this is a beautiful name given to scholars and philanthropists [...] A branch of the Illuminati is now found in this country under the name of the Phi Beta Kappa. This society exists only as connected with seminaries of learning in the United States».
[44] CH. HΑRVEY, «John D. Rockefeller, Jr., and the Interchurch World Movement of 1919-1920: A Different Angle on the Ecumenical Movement», Churh History, τόμ. 51, ἀρ. 2 (Ἰούνιος 1982) 198-209.
[45] G. COLBY & CH. DENNETT, Thy Will be Done: The Conquest of the Amazon: Nelson Rockefeller and Evangelism in the Age of Oil, Harper Collins, 1995. Βάσει τῆς ἱστοσελίδος “Seek God”
http://www.seekgod.ca/mott.htm
[46] CH. HΑRVEY, ἔνθ’ ἀνωτ., σελ. 202ἑ. «These controversies have revolved largely around the kind of religious and social liberalism Rockefeller wanted the churches to represent. Since his college days at Brown University, he had deliberated on these matters. Handwritten notes for a talk he gave to the campus YMCA in 1894 drew a distinction between the essence of Christianity and beliefs simply required for membership in various sects. "A Christian is a Christian no matter what church he belongs to,'' he insisted. "It is for us to follow in His footsteps, to do good to the world and mankind, helping the weak and the oppressed and standing up for the right and at length to inherit the everlasting life which is prepared for us; and this we can do only by obeying the directions He has given"».
[47] Αὐτόθι, σελ. 200· «The two activities coincided in that Rockefeller for several years had advocated practical Christianity as the key to harmonious relations between capitalists and labor. He was guided in this approach by Mackenzie King, who was his industrial adviser and soon was to become prime minister of Canada, and by Ivy Lee, who was a public relations expert for his father and himself».
[48] Αὐτόθι, σελ. 199.
[49] Αὐτόθι, σελ. 198· «Briefly stated, the truth is that Rockefeller's enthusiasm for the IWM not only led him to ask his father to endow it with 50 to 100 million dollars, but earlier had led him to guarantee its bank borrowing a million dollars beyond the underwritings of the participating denominations».
[50] Αὐτόθι, σελ. 200ἑ.ἑ.
[51] Αὐτόθι, σελ. 201ἑ. «The foundation would bind ministers of participating churches in a common pension fund and unite the denominations' foreign and domestic activities. To his father he explained, "I do not think we can overestimate the importance of this Movement. As I see it, it is capable of having a much more far-reaching influence than the League of Nations in bringing about peace, contentment, goodwill and prosperity among the people of the earth." Here Rockefeller reached the fullness of his vision of a great religious movement that would restore class harmony within global capitalism. He would do for "the personal relation in industry" what his father had done for its corporate organization».
[52] Αὐτόθι, σελ. 206· «This conflict is usually interpreted, like the IWM, in broad and general terms. Yet it had a specific foundation in the struggle for control of the major denominations. The struggle was between those who emphasized Christianity as a mode of personal salvation and those who stressed its role as the basis for the harmonious social relations they believed were essential to industrial progress without revolution. There was also the hidden issue of representative governance versus administrative consolidation. While Harry bore a highly visible role in this well-publicized drama, Raymond facilitated some of the more covert technical arrangements».
[53] Αὐτόθι, σελ. 204.
[54] Αὐτόθι, σελ. 199· «Yet Rockefeller retained the principal assets of the IWM-its field surveys-as the basis for a new organization he hoped to endow that could replace the IWM for the purpose of unifying the churches».
[55] Αὐτόθι, σελ. 207.
[56] Αὐτόθι, σελ. 199.208.
[57] Αὐτόθι, σελ. 208· «Harvard Idealist philosopher William Ernest Hocking's Re-Thinking Missions (1932), the Inquiry's final report, called for the cooperation of all religions against secular political movements in Asian countries. The volume was disavowed as syncretistic by most denominations, including Rockefeller's own Northern Baptists».
[58] Αὐτόθι, σελ. 208· «However, for several years before that, he had redirected the activities of its staff to serve one last personal attempt on his part to unify the world mission of the churches. He had not kept well informed about the International Missionary Council, which Mott had organized in 1921 to carry on the work of the 1910 Edinburgh Conference, although he had helped to finance it. Yet he used Mott's 1929 financial appeal for that organization as a springboard for his own Laymen's Foreign Mission Inquiry».
[59] Αὐτόθι, σελ. 208· «After 1935 Rockefeller abandoned further direct efforts to unify the churches and their outreach. Having built Riverside Church in New Υork City in the late 1920s as a monumental model of local church unity and as a national pulpit for Harry Emerson Fosdick, he erected the Interchurch Building adjacent to it in 1959 to house the National Council of Churches and other cooperative agencies in this country. And he financed the Ecumenical Institute in Geneva, Switzerland, shortly after World War I1 for the World Council of Churches. Still, even within these ecumenical organizations and their constituent denominations, controversy has continued over the personal or social gospel emphasis and over centralized or decentralized organization. Rockefeller's role in these matters too long has been obscured, to the detriment of a better understanding of the issues involved and of their relationship to other dimensions of the historical process».
[60] G. COLBY & CH. DENNETT, ἔνθ’ ἀνωτ., σελ. 32· «In December 1929, [John D. Rockefeller, Jr.] Junior received an urgent letter from one of his most trusted envoys. John Mott had just returned from a tour of Protestant missions in Asia, and he was quite agitated. Mott was a millenarian who hoped to hasten the Second Coming by evangelizing the world "in this generation." But he was not a Fundamentalist; he believed that science was the probing of God's mind, and the strident proselytizing he had witnessed among the Fundamentalist missionaries in China deeply worried him. Unless more tolerance and social concern were shown by American missionaries throughout the Third World, the missionaries would find themselves facing the same kind of angry nationalistic reaction he had just witnessed».
[61] Αὐτόθι, σελ. 33· «To realize his vision, Mott became a shrewd fund-raiser among rich men like the Rockefellers. He incorporated the sales pitch of a Wall Street broker [...] This concept of the transubstantiation of money into an immortal soul bore a striking resemblance to the family's rationale for a perpetual Rockefeller foundation; indeed, Standard Oil was Mott's organizational model. He incorporated the culture and methods of corporations into the missionary movement. Over the years, millions of dollars poured into Mott's pursuit of a streamlined, efficient evangelism».
[62] Αὐτόθι, σελ. 33ἑ. «To Gates, the growing cultural independence of the global market and the accompanying spread of "English-speaking" Protestant missions bore evidence of "one great, preconceived plan." A "study of the map of the world" disclosed to the cleric that the different missions were really a single "invading army," whose "masterfulness of strategy and tactics, [was] controlled and directed by one master mind," God [...] If Senior [Rockefeller] was put off by this unreconstructed Calvinist doctrine of predestination, Gate's emphasis on the relationship between missionary efforts and commercial conquest had a more practical saving grace...».
[63] A History of the Ecumenical Movement, 1517-1968, ἐκδ. R. Rouse καί St.C. Neil, WCC, Geneva 1993[4], σελ. 341· «Surely there has been no more hopeful development towards a real spiritual union of Christendom than the ... Federation, which unites in common purpose and work the coming leaders of the Church and State in all lands». Βλ. ἐπίσης FR. PETER A. HEERS, The Missionary Origins of Modern Ecumenism; Milestones Leading up to 1920, Uncut Mountain Press, Greece 2007, σελ. 21-25.
[64]
http://www.muratshrine.org/bios/truman.php Βλ. τήν online ἔκδοση τοῦ βιβλίου τοῦ Ντένσλοου, τό ὁποῖο προλόγισε ὁ ἴδιος ὁ Τροῦμαν, καί συνεπῶς δέν μπορεῖ νά ὑφίσταται ἀμφιβολία γιά τήν τεκτονική ἰδιότητα τοῦ Ἀμερικανοῦ Προέδρου καί προστάτη τοῦ Ἀθηναγόρα.
http://www.phoenixmasonry.org/10,000_fa ... Q_to_Z.htm
[65] Ἀποκαλυπτικό μεταξύ ἄλλων τό ἄρθρο τῆς ἑλληνικῆς Βικιπαίδειας «Πατριάρχης Μάξιμος Ε΄», Βικιπαίδεια,
http://el.wikipedia.org/wiki/%CE%A0%CE%B1%CF%84%CF
%81%CE%B9%CE%AC%CF%81%CF%87%CE%B7%CF%8
2_%CE%9C%CE%AC%CE%BE%CE%B9%CE%BC%CE%BF%CF%82_%CE%95%CE%84
[66] Περί τῆς τεκτονικῆς του ἰδιότητος βλ. W. DENSLOW & H. TRUMAN, 10,000 Famous Freemasons, τόμ. 3, Kessinger Publishing, σελ. 299· «In 1948 he became the first American president of the World Council of Churches serving until 1954 [...] He was raised in Temple Lodge No 47, Greencastle, Ind. on Nov. 22, 1929; exalted in Greencastle Chapter No 22, R.A.M. on Feb. 2, 1931; knighted in Greencastle Commandery No 11, K.T. June 2, 1931; received the 32o AASR on Dec. 5, 1929[sic] and honorary 33o (NJ) on Sept. 28, 1949».
[67] G. OLIVER, The Theocratic Philosophy of Freemasonry in Twelve Lectures, Masonic Publishing and Manufacturing Co., New York 1866, σελ. 148· «The final Grand Lodge which shall be holden on earth will be convened in the valley of Jehosaphat, or Judgement; when the captivities of Judah and Jerusalem shall be restored, and all nations gathered together into one fold under one shepherd».
[68] «Multifaith Statement in Advance of WCC 7th Assembly» ἐν Ecumenical Press Service, 34 (October 1990) 41: «We have to learn to recognize in our neighbours the presence of the divine spoken of in different ways in different traditions: the Shekhinah in the Jewish tradition, the Holy Spirit of the Triune God to the Christians, the Atman to the Hindus and Shikhs, the Ruh to the Muslims».
[69] Μετάφραση ἀποσπάσματος ἀπό τήν ἐφημερίδα Christianity Today (April 1984), 12· ἐπίσης στό περιοδικό Orthodox Life 5 (September-October 1987) 31.
[70] AL. PIKE, Morals and Dogmas of the Ancient and Accepted Scottish Rite of Freemasonry, Charleston A.M. 5641 (=1881), σελ. 718· «Masonry propagates no creed except its own most simple and Sublime One; that universal religion, taught by Nature and by Reason. Its Lodges are neither Jewish, Moslem, nor Christian Temples. It reiterates the precepts of morality of all religions. It venerates the character and commends the teachings of the great and good of all ages and of all countries. It extracts the good and not the evil, the truth, and not the error, from all creeds; and acknowledges that there is much which is good and true in all».
[71] Π.Ν. ΤΡΕΜΠΕΛΑΣ, ἔνθ’ ἀνωτ., σελ. 115.
[72] Τό παράθεμα τοῦ Κάντ, μή ἀνιχνεύσιμο στά γνωστά ἔργα του, λαμβάνεται ἀπό τό E. LENNHOF- O. POSNER, ἔνθ’ ἀνωτ., στ. 1303· «Die Freimaurerei tritt für “eine unsichtliche Kirche, die Vereinigung der sittlichen unter der göttlichen Weltregierung” (Kant) ein».
[73] ALICE A. BAILEY, The Reappearance of the Christ, Lucis Publishing Company, New York & Lucis Press Ltd., London 1948, σελ. 121: «Another thing that will happen will be that the ancient Mysteries will be restored, the ancient landmarks will again be recognized - those landmarks which Masonry has so earnestly preserved and which have been hitherto securely embalmed in the Masonic rituals, waiting the day of restoration and of resurrection».
[74] Αὐτόθι, σελ. 19ἑ. «The churches in all countries have familiarised the public with the phrase "the Kingdom of God"; the esotericists and occultists everywhere have publicised the fact of the Hierarchy during the past century; [...] All this creates a unique preparedness which presents the Christ with unique opportunities and unique problems. All these spiritual forces and many others, both within and without the world religions and the philosophical and humanitarian groups, are working at this time under direction, are closely related and their activities most intimately synchronised. They are all working together (even if this is not physically apparent) because in the human family there are those at every stage of responsiveness. The forces of regeneration, of reconstruction, of restoration and of resurrection are making their presence felt in all the many groups which are seeking to aid and lift humanity, to rebuild the world» κ.λπ.
http://www.impantokratoros.gr/741CE610.el.aspx