Contrasting Founders: Pres. Washington and St. Vladimir

Tim Wildmon, President of the American Family Association, when announcing a trip to President George Washington’s home of Mt. Vernon, declared in braggadocious Yankee language (and he is a Southerner; shame on him!) that Pres. Washington was the most important man who has lived in the past 1,000 years because, without him, the United States would not exist. That is quite a boast, though what else would we expect of someone who believes ardently in ‘American exceptionalism’?

It doesn’t take much effort to disprove Mr. Wildmon’s claim. There are plenty of men in the previous millennium who have had a far greater impact on the world (for good or ill) than George Washington – St. Gregory Palamas, St. Mark of Ephesus, Christopher Columbus, Martin Luther, Johannes Gutenberg, and so on. However, it seems most appropriate to compare Pres. Washington not with any of those, but rather with another national founder, the Holy Great-Prince Vladimir (+1015), Equal to the Apostles, for without him, there would be no Russian nation. And since Russia and the US have been and remain two of the main poles around which the peoples of the world coalesce, a comparison is all the more necessary, for the end goal or telos can be discerned by examining the beginning of a thing.

Let’s have a look at their respective accomplishments, then, and see what judgment we can make about these men, who were the seeds, as it were, of two mighty countries (to clarify, it is historically inaccurate to refer to the United States as one country; there are actually many countries within its boundaries, which would probably be better off on their own, but we use the language of the ‘official historians’ for simplicity’s sake).

The National Museum of the United States Army summarizes General Washington’s years as President this way:

‘Washington reluctantly accepted a position of power once again, serving two full terms as president. His qualities as a natural and dignified leader made him an ideal choice for the job. Working closely with Secretary of the Treasury Alexander Hamilton, who had served under Washington in the Revolutionary War, Washington created an energetic and centralized federal government, setting a precedent for the new American experiment. He helped establish a national bank, suppressed the Whiskey Rebellion, and established a trade relationship with Great Britain. After eight years in office, Washington again willingly stepped away from power, establishing the precedent of American presidents only serving two terms. He penned an emotional farewell address in 1796, where he warned against the dangers of political parties, foreign influence, and valuing a single state over the entire nation. He retired to Mount Vernon in 1797.’

He also signed into law various acts that established courts, a navy, etc.

Some of this is controversial – some consider the national bank unconstitutional and the crushing of the rebellion over the whiskey tax an act of striking hypocrisy by a group of men who went to war with Mother England over a tea tax. But, be that as it may, by far the most important element in a person’s or a country’s life is religion. And Pres. Washington’s legacy here becomes quite problematic.

His most famous public comments on religion, from his ‘Farewell Address’ (1796), show that he viewed it as having mostly a utilitarian function, to strengthen the new ‘experiment’ of the American Republic:

‘Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports. In vain would that man claim the tribute of patriotism who should labor to subvert these great pillars of human happiness--these firmest props of the duties of men and citizens. The mere politician, equally with the pious man, ought to respect and to cherish them. A volume could not trace all their connections with private and public felicity. Let it simply be asked, Where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths which are the instruments of investigation in courts of justice? And let us with caution indulge the supposition that morality can be maintained without religion. Whatever may be conceded to the influence of refined education on minds of peculiar structure, reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle.’

Words like God, Christ, Church, and holy are nowhere to be found in that address. This will not surprise those who are familiar with the religious life of Pres. Washington. Though he was a member of the Anglican Church, many of his personal remarks and actions were more in line with ecumenism/Freemasonry:

‘Washington was also tolerant of different religious beliefs, having attended services of multiple Christian denominations. He once publicly supported an army chaplain who was a Universalist (meaning that he held that Christ died for the sins of all, versus only the elect) despite the objections of other clergy. In fact, while President, Washington wrote a letter to the Hebrew Congregation in Newport, Rhode Island standing in favor of religious freedom, explaining: "For happily the government of the United States, which gives to bigotry no sanction, to persecution no assistance, requires only that they who live under its protection should demean themselves as good citizens…May the children of the stock of Abraham, who dwell in this land, continue to merit and enjoy the goodwill of the other inhabitants."’

The latter lines to the Hebrew Congregation are reminiscent of the old pagan Roman Empire: One could practice whatever faith he wished, so long as he acknowledged the emperor as a god. Likewise, in the US one could practice his own personally determined, individualized faith so long as he acknowledged the well-being of America as his supreme deity (i.e., ‘demean themselves as good citizens’).

This kind of ecumenism is understandable, again, because of Pres. Washington’s devotion to Freemasonry:

‘Washington joined Freemasonry in the Lodge at Fredericksburg, Virginia. He was 20 years old when he received the first degree of Entered Apprentice on November 4, 1752. He paid the lodge two pounds and three shillings to join. Ten days after turning 21, on March 3, 1753, he was passed to the second degree of Fellowcraft. On August 4, 1753, he was raised to the third degree of Master Mason. . . .

‘As president, Washington exchanged letters with many Masonic local lodges and state grand lodges. He also met delegations of Freemasons during his visit to Rhode Island in 1790 and his 1791 tour of the southern states. His most significant Masonic activity, however, occurred on September 18, 1793. Acting as grand master pro tem, he presided at the Masonic ceremonial laying of the United States Capitol cornerstone.

‘At Washington’s 1799 funeral, brothers of Alexandria Lodge performed Masonic rites. After Martha Washington’s death the lodge acquired many valuable items from the estate, including a Masonic apron sent from France in 1793. With these items and many curiosities, the lodge opened a museum in 1812.

‘In 1910 the George Washington Masonic National Memorial Association was formed. Then in 1932 the Association dedicated its great Masonic Memorial to Washington in Alexandria, Virginia. Today Alexandria-Washington Lodge No. 22 displays many of its valuable Washington artifacts and continues to meet there. The George Washington Masonic National Memorial welcomes the public seven days a week to view its many exhibitions and enjoy the spectacular view for the top of its 333 foot tower.

‘Washington himself best articulated his membership in, and relationship to, Freemasonry when he replied to the brethren of King David’s Lodge in Newport, Rhode Island, in 1790:

‘“Being persuaded that a just application of the principles, on which the Masonic Fraternity is founded, must be promotive of private virtue and public prosperity, I shall always be happy to advance the interests of the Society, and to be considered by them as a deserving brother.”’

What we see unfolding in the 50 States today – apostasy from Christianity, the open promotion of blatant satanic rituals surrounding abortion, LGBT perversions, legalizing psychedelic drugs, UFO cults, etc., etc. – is not some kind of strange aberration but a natural flowering of the demonic seeds of Freemasonry/ecumenism planted at the very start of the new confederation, seeds planted by Pres. Washington himself.

Mr. Wildmon is therefore correct in a way – the rise of the US empire is very important in world history, only not as a great bulwark of Christianity that he and others imagine it to be but rather as a forerunner of Antichrist.

Thus, the contrast with St. Vladimir could not be more glaring, for he accomplished for Russia precisely the opposite of what Pres. Washington did for the States – he uprooted devilish idolatry and firmly established Christianity in the hearts of the Russian people, and their Orthodox Faith has not been extinguished, though more than 1,000 years have passed since his baptism in 988.

A most wonderful Russian saint of the 20th century, John Maximovitch, described this deed of St. Vladimir in 1953:

‘Today is a great day for the Russian land and her people - her entire life is a result of the deeds of St. Vladimir. All the saints that shone forth in Russia are the fruit of his faith. The entire history of Russia is a continuation of his work along the path that he indicated. He is the establisher of the Russian nation; before him there were only alliances of peoples made by local leaders. St. Vladimir bound the people morally and spiritually with the ruler, and the tribes to each other. Now scattered apart, we find in him unity and a way to union. The Resurrection of Russia is along his path, with the same understanding of the meaning of life, on the same rock of faith.’

There are other details about his reign:

‘Prince Vladimir was twenty-five years old at the Baptism of Rus'. With all the fervor of youth, he began to fulfill the precepts of Christ, especially those about helping the poor, sick and disadvantaged. This assistance was provided on a large scale. Throughout Russia, the poor were sought and were given everything they needed, and the sick also received treatment. During Saint Vladimir's reign, the state served the people, which was very unusual in those days. In ancient times there was no death penalty in Russia. Instead, there was a "penalty," that is, a monetary fine. Saint Vladimir confirmed this custom, saying: "I am afraid of sin." This custom became law and entered the Code of Laws compiled under his son, Great Prince Yaroslav under the name "Russkaya Pravda." . . . He built new cities, such as Volodymyr-Volynsky (where his palace once stood), Vladimir in the land of Suzdal, and others. He strengthened the boundaries of his possessions as a defense against the neighboring pagan tribes. . . . In Kiev, at the place where the Russian Protomartyrs Theodore and John were murdered, he built the church of the Tithes and dedicated it to the Dormition of the Most Holy Theotokos, donating a tenth of his income for its upkeep.’

But as with Pres. Washington, it is his religious legacy that is most important. St. John Maximovitch says in another homily,

‘Holy Prince Vladimir demonstrated the regenerating power of the Divine essence upon himself. Previously wild and passionate, he was completely reborn, so that he became a new person, radiating light and joy, and was called "beautiful sun."’

As he said above, the saints of Russia are the fruit of St. Vladimir’s momentous decision to accept Christ and reject the false gods of his forefathers:

‘The saints enjoy blessedness, for God is blessed. From them there is light for men. Through them the power of God is revealed. Saints retain all that is characteristic of the human condition; they know everything that is ours. They are near to God, but they are also near to us; they walked and dwelt among us. The people of Holy Russia venerated them, kissed their icons and holy relics, wanted to be as close as possible to the saints, touched holiness, and the Russian land was filled with it.’

Because of their divergent religious paths, the US and Russia have become adversaries. But it does not have to be this way. The United States and the other peoples of North and South America may become friends with and brothers and sisters of Russia by sharing the same Orthodox Faith that they confess, the Orthodox Faith confessed by the Apostles themselves, the same faith that their European and African forefathers once confessed before the Great Schism and other catastrophes snatched the good seed away from them. This was the direction that North America was already going prior to the communist revolution in Russia in 1917-1918, through the missionary work of Sts. Herman, Jacob, Innocent, and Tikhon of Alaska, and others. Their labors continue to bear fruit even to this day, as seen in the recent canonization of Holy Mother Olga of Alaska. For the Orthodox Faith does not belong solely to Russia, or Bulgaria, or Georgia, or any other people. It is for everyone: for China, for India, for Japan, for Mexico, for Zimbabwe, for Iran. St. John continues:

‘Do not think that contact with holiness is the fate of only the Russian nation. No! All peoples can live in the spirit that Holy Russia lived and lives in, and then they are close and comprehensible to each other. St. Anthony of the Kiev Caves and St. Anthony the Roman were men of different countries, but together they built the Russian Church, and they are equally near and dear to her. Until recent times we did not have martyrs, but there was a multitude of saints. They influenced the direction that the Russian people took; the people loved them and tried to follow them, and this determined the way of life. All of life was illuminated, until spiritual apostasy began, which led to a fall. But Holy Russia is alive. When the persecution began, strugglers were revealed, confessors, and now we have martyrs. The spirit of Holy Russia lives. Holy Russia is part of the Ecumenical (i.e., the entire) Church. Celebrating the saints, we desire to be together with them and to acquire the power of God through their holiness. They know us, our nature, our characteristics and spirits, and they know our souls, too - what is necessary for us. We are close to them as children are close to their parents. The Apostle Peter prayed for his disciples. St. Demetrius of Thessalonica rushes to help the Greeks because this is his own nation. Sts. Boris and Gleb help their relatives (e.g., Alexander Nevsky), and their own Russian people.’

The salvation and renewal of the US and the wider West do not ultimately lie in electing weirdos like Javier Milei and Donald Trump; it does not lie in deifying men like Pres. Washington, as the Romans used to deify their emperors; it lies in the Orthodox Church, in the prayers of our holy ancestors and kinsmen and of all the holy saints and angels for us. And though we exhaust their love and patience with our stubborn sinfulness, may they never cease to intercede for us until we have become new men like St. Vladimir through union with the Holy Orthodox Church.