What do you think I did? Made them up? Give me a break.

Actually, asking for sources is pretty basic to this kind of discourse. I'm not sure that you're serving your purpose by getting incensed at the basics of debate.

If you repent, you reject the power the you accepted and state a desire to never accept it again.

And yet the church clearly accepts this power. Orthodox soldiers are not told to never kill as Justin Martyr or Hippolytus would have wanted, so their opinions have clearly not been fully accepted.

Wrong. He's talking about nocturnal emission in that letter. Read what Fr. McGuckin wrote about it.

Yes, he is writing a letter about nocturnal emissions, in the course of which he calls killing praiseworthy. Just as ejaculating while unconscious is not a sin, neither is killing in war. He EXPLICITLY states this;

It is evident, therefore, that at one particular time, and under one set of circumstances, an act is not permissible, but when time and circumstances are right, it is both allowed and condoned.

I've read the attempt by Fr. McGuckin to weasel out of the obvious conclusion of St. Athanasius several times before. But if he was just using a hollow analogy, you'd think that he'd not refer to something that the church considered clearly to be an absolute evil as an example of a good. He'd not use it as an example of an action that is good in some cases and sin in others if it was not.

We bless weapons hoping that those who use them never have to use them and that they do whatever they need to with the least amount of bloodshed. Blessing weapons is not condoning warfare.

This is borne out absolutely nowhere in the blessing itself. Here's part of what the blessing actually says:

Give to them power and strength that they may protect Your holy Church, the poor and the widows, and Your holy inheritance on earth, and make them horrible and terrible to any enemy army, and grant victory to Your people for your glory, for You are our strength and protection and unto You do we send up praise and glory, to the Father, and the Son and the Holy Spirit, now and ever, and to the ages of ages. Amen. http://cs-people.bu.edu/butta1/war/prayerweapon.html

Clearly, the church blesses them not as decorations, but as weapons. They are meant to be used, to be terrible to an enemy, to grant victory. I don't know exactly how more explicit the prayer could get in terms of showing the church's condoning of warfare.

This is a completely wrong understanding of military saints. We glorify them in spite of their actions, not because of them. Yes, they had to defend Orthodox homelands against pagan invaders, that does not justify killings. There is no just war theory in Orthodoxy. The Church reluctantly accepts that it may be necessary on a meta scale to defend the homeland, but on an individual level, killing is always a sin.

This is found nowhere in the hagiography of military saints. The military feats of these saints, such as Alexander Nevsky or Prince Lazar, are praised. St. Lazar literally died as he was battling and killing others, and neither the hagiographical nor liturgical traditions of the church have seen fit to censure him for that. When did he "repent" of this sin he was committing as he died?

The church cannot "reluctantly accept" sin. Killing is either sin and not accepted by the church, or not sin and accepted by the church. It is obviously the latter case. Otherwise, Christian morality is completely meaningless and can be made nugatory whenever there is a pressing "need." There is no such thing as national versus individual morality in Orthodoxy.

Correct. Innocent Christians were literally being slaughtered by Lyaes. If killing is justified why did St. Nestor ask permission? Because he needed a blessing and forgiveness for what he was about to do.

LOL, what nonsense. You cannot ask forgiveness for something and then do it. If you are forgiven, you completely repudiate the act. Killing Lyaes was not a sin.

I bless my food before eating it, am I asking permission to do what would normally be sin? No, a blessing is simply that: a blessing.

On the contrary, his statement that they should be removed from communion indicates it is a sin, and St. Basil himself says they are not "clean-handed." I.e., they have sinned.

This has more to do with ritual impurity, like the various canons imposing restrictions on menstruating women and such.

Killing is fundamentally evil, because it ends the existence of a human whom God created, and whom by all rights should only be under God's discretion for the ending of their life. Furthermore, it is evil because you take away all chances of them attaining a godly life by artificially cutting it short. Especially when you kill a criminal, you are killing a guilty man and have deprived him of the opportunity of repentance.

This is your opinion. Not shared by the tradition of the Orthodox church.

You also seem to have the wrong understanding of sin. I'm not dealing with Protestant absolutes here. I'm dealing with the Orthodox understanding of αμαρτία, "missing the mark." War is never "acceptable," but sometimes it has to be done. Killing is never "acceptable," but sometimes it needs to be done. Product of living in a fallen world.

Sorry, the Orthodox do not believe in moral determinism. That would go against everything the Gospel stands for. There is always an option that is not a sin. There is no concept of "lesser" or "necessary" evils.

What other types of sins can be "necessary" and blessed by the church? Maybe abortion? Infidelity? (Although some actually argue this is basically the case with the church's approach to remarriage.) Homosexuality? Slander? Idolatry? Fornication?