Spiritual Confrontation of Heresies in History

 The Spiritual Confrontation of Heresies that Appeared in the History of the Church, according to the Teachings of the Holy Fathers

Elder Savvas of Great Lavra | Bucharest, Romania | October 27, 2019

Translated from the online Romanian edition (with notes) prepared by Fr. Dr. Ciprian-Ioan Staicu.

My beloved and honored fathers, venerable abbesses and nuns, beloved brothers in Christ,

I am once again beside you in the beloved country of Romania, which I consider as my own country, which in recent decades has given thousands of Martyrs and Confessors of Christ during the communist regime, just as it happened in Russia. Just as Greece is called the Land of Saints, so too Romania must be called the Land of Saints. This means a great deal to us, the Orthodox.

We must honor our Saints by imitating both their spiritual life and their confession of the Orthodox faith. Especially today, when the pan-heresy of ecumenism tends to become widespread in the Church of Christ, we are called to remain faithful to the dogmas, the Holy Tradition, and everything that the Holy Apostles, Martyrs, Confessors, and our Holy Fathers have transmitted to us through their sacrifice.

The spiritual life of the Christian is itself a mystery. From the moment we are baptized and become members of the Church of Christ, we are obliged to follow in all things the life of the Founder and Perfecter of our faith, the Lord Jesus Christ. This means the struggle against the devil, against the world [its spirit of unbelief, negligence, selfishness, hedonism, etc. – translator's note], and against the passions of the old man, which still exist within us.

The main condition for all of this is to build ourselves up in Christ, to grow in virtues, and to tear down wickedness and passions, building on the sure foundation of the Orthodox Faith, which has been passed down to us by the Holy Apostles, the Ecumenical Councils, and our Holy Fathers. Without this foundation, we cannot speak of spiritual struggle, of purification from passions—illumination—theosis. We could speak for hours solely about the spiritual life of the Christian and how one must live in Christ day by day.

In this homily, we will analyze how we should spiritually confront today the worst heresy that has ever appeared in the Church. How we will do this will be shown and taught to us by the Saints through their example, that is, through their life and through their holy spiritual legacy, meaning their teaching, which results from their way of living or their life (in the sense that it is the fruit of this – translator's note). Of course, we will analyze this briefly. That is, we will mention what the Saints say about heresies, what they did against them, the legacy or testament they left us, but we will also analyze what we ourselves must do in turn.

According to the teaching of the Holy Fathers, heresy is a contagious and deadly disease that infects (defiles) the faithful and through which spiritual death is introduced into a person's existence. According to Saint Gregory Palamas, heresy is a second type of atheism because it preaches a non-existent Christ [as the true Messiah – translator's note], false, who therefore cannot save man.

The way to confront heresy and remove it from the Church [from the body of the Church – translator's note] is only one: to keep the dogma as we have received it, whole, unchanged, and undefiled, by breaking communion with the heretics, even before a council is convened to condemn them. This is what we also do, with God's help, regarding the bishops who accept the robber council of Kolymbari and who are in Eucharistic communion with the leading representatives of the heresy, Patriarch Bartholomew of Constantinople and those with him.

Today, however, there is confusion about what the faithful should do, or rather what should have been done a long time ago, and as a consequence [of not having done so – translator's note], the pan-heresy of ecumenism has become widespread, and recently it was recognized and approved synodally (in Crete, 2016) as an official Orthodox teaching.

This destructive indifference is due to the fact that the so-called traditionalist theologians, priests, and laity, because of their lack of a sacrificial mindset, have not proceeded with the necessary and useful application of Canon 15 of the First-Second Council of Constantinople, from the time of Saint Photius the Great, which encompasses the entire Tradition of the Church concerning the stance, before their synodal condemnation, toward heretical bishops, establishing the cessation of ecclesiastical communion (the commemoration) with those who attack the faith, the Holy Canons, and the Tradition of the Church.

We will begin to prove what has been said through arguments taken from the life and example of the Holy Fathers, without exhausting these examples, for if they were all to be written, the whole world would not contain the books that would be written (according to John 21:25).

We begin with the teacher of the desert, Saint Anthony the Great, in whose biography, written by Saint Athanasius the Great, we read the following: "And as for the faith, he was entirely admirable and Orthodox. For he never communed with the Meletian schismatics—knowing their deceit from the beginning and their apostasy—nor did he speak amicably with the Manicheans or with other heretics... considering that friendship and conversation with them is a loss and spiritual destruction. He behaved in exactly the same way concerning the Arian heresy and recommended to all not to approach them or to share in their heresy." [1]

He would say to his disciples: "Be careful not to defile yourselves through ecclesiastical (Eucharistic) communion with the Arians, for their teaching is not that of the Holy Apostles, but that of demons and of Satan, their father. Therefore, being such a teaching, it is fruitless and absurd, the product of irrational thinking, just like the mindlessness of mules and of irrational creatures in general." [2]

"Follow (imitate) the Saints and do not approach the Meletian schismatics, for you know their deceitful tendency and absurdity. Have no ecclesiastical communion with the Arians either, for their blasphemy and profanity are evident (clear) to all. Do not be troubled, even if you see judges defending them (giving them right), for their power is the fleeting power of mortal men, and soon (very quickly) it will cease to exist." [3]

"Have no ecclesiastical communion with the schismatics, absolutely none with the Arian heretics. Besides, you know that I have distanced myself from them because of their Christ-fighting (anti-Christ) and cacodox teaching." [better said, blasphemous against the eternal, incarnate Logos – translator's note]. [4]

I believe that comments here are unnecessary.

Saint Pachomius the Great said: "Have no ecclesiastical communion with the followers of the heresies of Origen, Meletius, Arius, and the others who are opposed to Christ." [5]

And in general, if we take the example of ALL the Holy Ascetics or Hermits, we will see that through their life, as well as through their teaching, they followed the same line [of confession – translator's note]: to avoid heresy and heretics and to have no communion with them.

In this regard, Saint Basil the Great clearly states that, in order to avoid communion with the (as yet) uncondemned heretics [at that time, when he wrote this – translator's note], that is, with heretics who had not yet been condemned and anathematized by a council, Christians would leave their churches, as places of preaching a blasphemous teaching (through which "the holy things were defiled"), and would go into the wilderness to pray [meaning, instead of going to the churches of the heretics, they prayed in the wilderness – translator's note]. [6]

Saint Gregory the Theologian tells us: "How many beasts have attacked the bodies of the Saints, as some have experienced, disregarding human nature and being killed due to the sole accusation that they did not join the heresy, nor were they defiled by communion with it, from which we too should flee as from the venom of a serpent, which (heresy) does not harm the body, but darkens the depths of the soul?" Thus, communion in heresy defiles the soul. Where are those who say they commune with Christ and do not care what the bishop or priest believes?

In connection with this, Saint Theodore the Studite says: "Let us flee from communion with heretics, as Saint Gregory the Theologian also teaches us, who says that communion with them leads to defilement." [7] However, does this refer to uncondemned heretics? Here, what Saint Basil the Great said about the Arians (see above) applies.

Saint Sophronius of Jerusalem teaches: if it is not possible to go to church, hold the assemblies (services) at home, "O bishop," so that the faithful do not enter the church of the blasphemers. It is not the place that sanctifies the man, but the man who sanctifies the place. Just as the pious priests (devout, faithful, in the sense of Orthodox – translator's note) are sanctified, so those who are led astray (heretics) are defiled." [8] Who is defiled? The priests who blaspheme the truth. What do they defile? The Church.

Thus, the unclean (heretical) priest defiles the church. The fact that the Saint refers here to heretics who are still uncondemned becomes evident in that he calls them priests. And he continues to say: "For this reason, depart from there, because the church has been defiled by these unclean, though still uncondemned, clerics. And if you cannot gather either in a house or in a church, then each should sing, read, and pray alone." Here is a very clear testimony regarding the defilement of the church by the priest, a defilement that renders him unworthy of communion [meaning that no one should commune with him, because he is a heretic – translator's note]. This is a very clear testimony concerning the defilement of the church by the priest, a defilement that renders him unworthy of communion [meaning that no one should commune with him, because he is a heretic – translator's note].

Joining the Saints whose teachings were mentioned above, Saint Theodore the Studite tells us: "Communion is unto condemnation merely by the fact that the heretic is commemorated; therefore, the one who commemorates him is no longer Orthodox." [9] That is, through the defilement brought about by the commemoration of the heretic, the one who commemorates the heretic cannot remain Orthodox.

Saint Joseph, Patriarch of Constantinople, tells us these extraordinary words: "It is a commandment of the saints not to defile ourselves through communion with the blasphemous heretics, resisting this communion even unto blood." [10] [that is, unto the shedding of our blood, to our being killed by the heretics – translator's note]. And Saint John Chrysostom commands us to have no communion, no friendship, no peace, no connection with them (with the heretics).

In his ascetic writings, Saint Basil the Great says: "A clear fall from the true faith is to say something that cancels what is written (in the Scriptures) or introduces something new" (that is not in the Scriptures), and further down: "But also the great ascetic and wise in divine matters, Ephrem, says the following: woe to those who defile the pure faith through heresies, and woe to those who unite (are in communion) with heretics."

Thus, it is not only Saint Joseph, nor just the synod convened by him, but his teaching is the same as that of all the Saints, meaning it constitutes the teaching and position of the Church [towards heretics – translator's note]. That is, the Church continually and consistently instructs [teaches, commands – translator's note] us not to defile ourselves through communion with the (as yet) uncondemned heretics.

The hieromonk Matthew Vlastaris makes the exact same remark: "The Holy Fathers command us to resist even unto blood and not to defile ourselves through communion with uncondemned heretics." [11] Here is yet another proof that constitutes the consensus of the Holy Fathers, that in fact communion with heretics defiles us and makes us heretics as well.

In their letter to Emperor Michael VIII Palaiologos, the Athonite Fathers from the time of Patriarch John Vekkos wrote to him: "But is it possible to do this as an economia?" (that is, to commune, to be in communion with heretics) and how can one accept being in communion with those who have blasphemed the holy things, opposed the word of God, and denied the Spirit of God, thus preventing the faithful from thereafter receiving the forgiveness of sins and adoption (through grace)? [12] The profanation comes from the papists, but it also renders unworthy of communion (excludes from communion and from communing with them – translator's note) the uncondemned clergy (as heretics) of the Church who commemorate them (the heretics), due to the profanation they subjected themselves to (by commemorating them).

Saint Mark of Ephesus tells us: "Those who love God through their deeds should bravely oppose these people [those who have fallen into heresy or who commemorate heretics – translator's note] and be ready to endure any danger for the faith, and not defile themselves through communion with the blasphemers (heretics)." [13]

Here we must observe the fact that we should be ready not only to suffer anything for the faith, but also to avoid defiling ourselves through communion with heretics. Indeed, it is fully (truly) proven that this is the teaching of the Church, as we have seen in the quotes above. The fact that these statements relate to the Latin-minded (that is, those among the Orthodox who accepted union with Rome – translator's note) and not with the papists (as already synodally condemned heretics – translator's note) is evidenced by the text of the entire letter.

In the life of Venerable Theodore Graptus (the Scribe), it is mentioned: 

"...After four days, they brought us and presented us before the eparch to judge us. He threatened us with the terror of many tortures and promised to carry out the emperor's wishes. He told us that first he would punish us, and then he would mark [probably with a hot iron or a knife, to leave a visible and permanent mark – translator's note] our foreheads and hand us over to the Saracens (Turks)."

Together with me were Chrysostom and his father. We firmly rejected his proposals and told him that we were prepared to endure a thousand deaths [that is, not just one, but absolutely anything for Christ – translator's note]. We also said that we would never defile ourselves through ecclesiastical communion, nor make even the slightest agreement with those who have altered the faith and confession of Christians, even if they were to gouge out our eyes or burn our bodies in fire..."

The eparch began to entice us [with promises – translator's note] and said: "Just once, only once commune with us, and we will ask nothing more of you. I will even come with you to church, and afterward, you may go wherever you like." 

I laughed and said to him:

- Sir judge, what you are saying is the same as if someone were to say another word to us, that is: I ask nothing of you, just once cut off your head, and then you can go wherever you want.

Therefore, know that for us, it is a shame even for someone to dare propose that we be in a communion like the one you are now inviting us to, and not be convinced beforehand that it would be easier to overturn the earth and the heavens than to change us from our faith." [14]

And here our comments are unnecessary.

Summarizing what has been written so far: Saint Basil the Great told us, "the holy things have been defiled (corrupted by them)," Saint Gregory the Theologian: "do not touch communion with them," Saint Sophronius, Patriarch of Jerusalem: "unclean priests defile the Church," Saint Theodore the Studite: "communion with them is unto condemnation."

Saint Joseph, Patriarch of Constantinople, together with his synod (those of the same mind with him), Hieromonk Matthew Vlastaris, Patriarch Dositheus of Jerusalem teach, and the command of all the Saints is this: "Do not approach communion (the Eucharist) with the blasphemers (uncondemned heretics)." The Athonite Fathers said of heretics: "They have defiled the holy things." Saint Mark of Ephesus urges us to endure any danger "but not to touch communion with the faithless (still uncondemned)." The Holy Scribes: "We will never approach communion with them." The synodal decision made under the leadership of Patriarch Peter of Jerusalem: "Therefore, do not defile yourselves through the Divine Liturgies celebrated not as they should be," that is, those celebrated by uncondemned heretics. In Emperor Justinian's decree, it is said that the uncondemned heretics "have defiled the Holy Communion," and the Third Ecumenical Council considered the heretical patriarch Nestorius, before his deposition, as being "the defilement" of the Churches.

However, the strongest argument regarding the existence of defilement through communion with a heretic is found in the acts of the Fifth Ecumenical Council. This Council recognized that the Sacraments of the Orthodox are unto condemnation (bring defilement) when, during their service, heretical bishops are commemorated, such as Pope Vigilius, who was an uncondemned cleric (before the Council).

In its Typos (Dogmatic Decision), the Fifth Ecumenical Council [in fact, the Holy Fathers participating in it – translator's note] decrees: "There is only one salvation for Christians: to approach the communion of the Holy Mysteries with a pure heart, with a good conscience, and with unfeigned faith, for only then can one hope to receive the forgiveness of sins if they are deemed worthy to partake of the Holy Mysteries by priests who glorify God in an Orthodox manner..." [15]

For the salvation of Christians, the Council thus sets the following conditions: "a pure heart, a good conscience, and unfeigned faith" for the one who approaches (the believer) the Holy Mysteries. And regarding the priest, he must "glorify God in an Orthodox manner."

The expression "only then can one hope" leaves no possibility of referring to a priest who does not glorify God in this way. This is very important, as the forgiveness of sins is received only when the conditions mentioned above are fulfilled.

This is also affirmed by Saint Meletios Galassiotis. Referring to Saint Basil the Great, he tells us that the great hierarch says, "we must avoid communion with those whose mindset we do not agree with. For otherwise, the believer will neither receive the forgiveness of sins nor partake in salvation if they do not distance themselves from 'those who do not think rightly.'" [16] Here there is complete agreement with the acts of the Fifth Ecumenical Council: "for only then can one hope to receive the forgiveness of sins, if they are deemed worthy to partake of the Holy Mysteries by priests who glorify God in an Orthodox manner..."

Thus, for someone to receive the forgiveness of sins, they must be communed by a priest who holds an Orthodox mindset [to be Orthodox, that is, safeguarded from heresy – translator's note], according to Saint Basil the Great, Saint Meletios Galassiotis, as well as the acts of the Fifth Ecumenical Council. Moreover, according to Saint Theodore the Studite, when heresy prevails (dominates, spreads), as it does in our era, the mindset of the priest who will administer communion must be examined. This is also testified by Saint Ephraim the Syrian: "Do not befriend heretics, so that you do not become a participant in communion with them. For, as the Lord has said, they have no part in the forgiveness of sins, neither in this age nor in the one to come, as well as those who defile themselves along with them." [17] Here we see a complete identity between the words of Saint Ephraim and those mentioned above.

Here, we make a clarification: Saint Basil the Great, Saint Meletios, and Saint Ephraim refer not only to priests but to communion in general with heretics, whether clerics or not. Therefore, the reason for distancing oneself from a particular priest is not that he has ceased to perform the Mysteries (has been deposed), but because of his mindset. Many say, "Since a priest performs the Mysteries, why not go and receive communion from him?" The divinely inspired texts, such as those mentioned above, respond: we should not approach and receive communion from him, because we will not receive the forgiveness of sins and will not partake in salvation, "being defiled along with them," according to Saint Ephraim the Syrian.

For it is not insignificant by what kind of priest I will be communed; I must examine whether he condemns the heresies (that is, whether he has distanced himself from them or not – translator's note).

Saint Theodore the Studite tells us:

a) "Just as the Orthodox, through communion with the Holy Bread [that is, the Holy Body – translator's note], are united into one Body, so too those who commune with the heretical bread are united into a body opposed to Christ"; [18]

b) "Saint John Chrysostom says that not only the heretics are enemies of God, but also those who are in communion with them and who have not opposed them with a loud and strong voice"; [19]

c) "Guard yourselves from the soul-destroying heresy, which is a communion of estrangement from Christ"; [20]

d) "On the one hand, they (the heretics) have failed in matters of faith, and on the other hand, those in communion with them have sunk and are lost in the communion with heresy." [21]

These quotes show the consequences for Orthodox Christians of their communion with heretics, for it makes them "enemies of God," brings with it "estrangement from Christ," and ultimately "they are lost" together with the heretics, even though "they were not overwhelmed [encompassed, dominated – translator's note] by their thoughts [i.e., by other passions – translator's note]."

The theologian of grace, Saint Gregory Palamas, teaches us that "it is impossible for someone to remain with the faithful (with the Orthodox) who has not separated (ceased the commemoration) from John Kalekas," before his accusation and condemnation by the synod (as the text in question is from before the year 1347), "and to be considered among Christians and united with God, if he has not separated from him precisely for all these reasons." [22] (referring to the Latin-minded Patriarch John Kalekas).

These statements constitute a repetition of everything said in the previous texts. This teaching—that the Orthodox Christian shares in the heresy (blasphemy) of the heretic to their condemnation and schism—was accepted in the 4th century by Saint Basil the Great, in the 5th century by Saint John Chrysostom (as we will see immediately below), in the 8th century by Saint John of Damascus (a theologian who synthesized the Church's teaching up to that point), in the 9th century by Saint Theodore the Studite, in the 13th century by the Athonite Fathers martyred by Patriarch Bekkos (their teaching is that of the Church), and in the 14th century by Saint Gregory Palamas. The strongest foundation of this teaching is that it was approved by the Fifth Ecumenical Council, which took place in the 6th century (specifically in 553). So: do the 4th, 5th, 6th, 8th, 9th, 13th, and 14th centuries constitute the consensus of the Holy Fathers or not?

Finally, in the Synodikon of Orthodoxy, it is also included: "Those who knowingly [consciously, fully aware of what they are doing – translator's note] commune with those who blaspheme and dishonor the venerable icons, anathema (three times)."

Approving his teachings, Saint Theodore the Studite tells us: "According to the command of Saint Athanasius, have no communion with heretics, nor with those who commune with the unbelievers (heretics)." [23]

Next, we mention the testimony of Saint Joseph, Patriarch of Constantinople, from his text approved at the synodal level: "It is a command not to be in communion with 'those of right (Orthodox) mind, who, after being commanded, did not distance themselves from those who are 'lacking in Orthodox mind,' and certainly do not consider them as brothers." [24]

Saint Mark of Ephesus says in his letter to the strugglers (to the monks): "Those who are in communion with those who think differently (heretics), not only should you not commune with them, but do not even call them brothers." [25]

We continue with other testimonies from the work of Saint Mark of Ephesus: "I am convinced that the more I distance myself from them, the closer I come to God and to all the faithful and the Holy Fathers, and the more I separate myself from them, the more I unite with the truth and with the Holy Fathers and theologians of the Church..." [26]

A story concerning what happened at the Iviron Monastery on Mount Athos: "During the period 1204-1261, Athos remained in Orthodoxy, although at that time the Latins ruled Constantinople and governed the Byzantine state. From the works of Demetrios Chomatianos (1219-1235), published in 1891 by Ioannis Baptist Petra, we learn that he was ordained from the position of chief grammarian of the Ecumenical Patriarchate, becoming in 1220 the Archbishop of the province of Justiniana Prima and all of Bulgaria."

The Latins, who were ruling in Constantinople, also entered Mount Athos, pressuring the monks of the Iviron Monastery, who were of Georgian descent, to submit to the see of Rome, simply by giving a handshake as a promise to the Latin bishop of Thessalonica. Because of this, a division arose between the Georgian monks settled in the Iviron Monastery and the Greeks there, as the Greeks did not accept their submission to the Church of Rome.

The Greek monks, not wanting to do anything uncanonical, sent a monk named Oikodomopoulos to Chomatianos and asked for his advice on what to do from then on. Is it possible to be in communion with the Iviron monks who had distanced themselves from the Orthodox Church? Chomatianos then recommended to the Greeks to break all communion with them and, on this occasion, enlightened (taught) them about the dogmas and the differences between the Church and the papist heretics.”

This account of what happened at the Holy Monastery of Iviron on Mount Athos is very instructive for us. The Georgian monks of that monastery, through a simple handshake, promised submission to the Latin bishop of Thessalonica. Despite this, Demetrios Chomatianos urged the Greek monks to break all communion with those who lived together with them in that monastery.

Thus, if we do not receive the forgiveness of sins through communion with those who are lovers of heretics, it is clear that we will partake of the Holy Mysteries to our judgment and condemnation. Saint Nicholas Cabasilas states this clearly: "We pray for the Precious Gifts, that they may be effective for us, that the grace we receive through them may not be diminished... but that we may partake of the Holy Mysteries with a pure conscience, rejoicing in the gift of this Mystery: the forgiveness of sins, and in the communion with the Holy Spirit..." [27]

What, however, is the new dogmatic teaching of the Phanar and those who follow it?

Faithfully and unwaveringly following the disastrous (for Orthodoxy) path and agenda of the heresiarch Patriarch Bartholomew of Constantinople and his predecessor Athenagoras, the new Archbishop of America, Elpidophoros, during the Divine Liturgy celebrated at the Archdiocesan Cathedral of Saint Demetrios the Great Martyr in Astoria (New York), on the occasion of his first official and festive visit on Sunday, July 14, 2019, spoke, among other things, about heretics, not only giving his own interpretation of who the heretics are but, more importantly, openly preaching heresy (with uncovered head) in the Church.

To analyze his public preaching of heresy, openly and with uncovered head, and to compare it with the implementation of the decisions of the pseudo-council of Crete, we will first mention what he declared:

"Who is this heretic? [whom Saint Paul speaks of in the text from the Epistle to Titus, chapter 3, verse 10 – translator's note]. Is he referring to those who are not Orthodox, whom we call 'the other churches'? Is Saint Paul referring here to the non-Orthodox? No. The heretic is a troublemaker, the one who comments, the one who disagrees. He is the one who causes division, who brings misunderstandings and quarrels, the one who is a carrier and transmitter of hatred. You know (what I am referring to), we do not live in paradise, but within human society."

You all know such people. There are people who want to divide, to split others, who want to cause scandal, noise, and disruption. They want to draw some to their side while leaving others on the opposite side. This is the heretic. Our other Christian brothers, who are not Orthodox, are not heretics, but people who, without being at fault, without having chosen this themselves, were born into another church (in the sense of another faith or confession – translator's note), were born into another dogma. Just like us [who were born into the Orthodox dogma]. I don’t think there are many converts among us who have truly come to know Orthodoxy and consciously and deliberately chose it. Most of us were born Orthodox. We did not choose this. Therefore, a heretic is not someone who belongs to another church, because we must love people who belong to other churches, they are our brothers, they are also Christians.

Even if we are not in (Eucharistic) communion with them, they are our neighbors, and we, as Christians, must learn to love one another, to support and collaborate with each other, because you can see how other religions are growing and how we are becoming fewer and fewer, and how other religions are approaching us menacingly, while we Christians are busy biting one another.”

Thus, this is the new dogmatic teaching of the Phanar, which ecumenists have been preaching and accepting for decades. When the ecumenical patriarch Athenagoras declared the lifting of the anathemas (and the cessation of the state of non-communion), it meant that, according to the ecumenists, we should from that point onward be in communion with the papists, and that we form ONE SINGLE CHURCH with them. What separates us from them, in the end, is not dogma but troublemakers who bring division and hatred among people who want to live in peace.

Such "troublemakers" were also Saint Basil the Great, Saint Gregory the Theologian, Saint Maximus, Saint Mark of Ephesus, Saint Gregory Palamas, Saint John Chrysostom, and all the Saints, without exception, since ALL the Saints opposed heresy and heretics, of course without losing the love they had for them. The fight was not only for the recognition and triumph of the truth, but also for two other very important reasons:

1) to protect Christ's flock from the soul-destroying disease of heresy;

2) equally important – that our lost brothers may return from the destructive heresy, along with those who follow them.

Thus, what connection do the teachings of the Saints that we have presented have with what the ecumenists teach us today? Not only do they have no connection whatsoever, but they are also anti-Christian (demonic) and anti-Gospel to such an extent that we can say they are preparing the way for the enthronement of the Antichrist as the messiah.

It is very clear that by not safeguarding ourselves from heretics, according to the Canon of the Church and God's law, we all become defiled by heresy and, therefore, separate ourselves from our Lord Jesus Christ. Separation from Him is death and eternal hell, whether it occurs through sin or repeatedly through heresy.

The essence of the entire struggle against the pan-heresy of ecumenism, as well as against any other heresy, is the cessation of communion with the heresy and with heretics. This is the beginning of healing. In the case of any illness, the healing process carried out by the doctor involves the following stages: a) diagnosing the illness; b) curing it; c) complete recovery.

If the spiritual doctors—the shepherds of the Church—remain only at the first level, that of diagnosing, this is not only useless but also destructive. Limiting ourselves to diagnosing heresy by writing theological texts, organizing conferences, synaxes, and one-day religious events to condemn heresy, but not proceeding to confront it, actually means contributing to the spread of heresy and, in the end, to its domination over us. We need to act in a patristic manner, cutting off heresy from the body of the Church. And since no heresy is without a head [it has an initiator and main proponent – translator's note], being professed by someone, we must remove the cause of heresy by breaking ecclesiastical communion with the heretical bishop—in this case, Patriarch Bartholomew—as well as with those who have already accepted the Council of Crete, ceasing to commune with them, while awaiting an Orthodox Synod that will clearly and decisively (with executive authority) condemn the heretics.

The ecumenist heretics, and now also the so-called "anti-ecumenist" heretics, who are in full communion with the Kolymbari heretics (from the Council of Crete), slander and accuse all of us who follow the Tradition and commandments of the God-bearing Holy Fathers, saying that we create schism and that we are placing ourselves outside the Church, claiming that we have invalid Mysteries. In doing so, they blaspheme against the Holy Spirit simply because we have broken communion with them and do not follow them in their fall into heresy and their downfall through it.

We, the poor and small flock, prefer to follow the continuous 2,000-year Holy Tradition of the One, Holy, Catholic, and Apostolic Church, thus becoming "followers of the Holy Fathers." Let us have steadfast and strong faith, and with the help of Christ, who is the Head of the Church and who has promised regarding His true Church that "the gates of hell shall not prevail against it," let us not be afraid, but remain firm with His grace, even if everyone abandons us and we are left alone. Let us follow the Holy Martyrs and Saint Paul, who told us: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?... For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation will be able to separate us from the love of God in Christ Jesus our Lord" (Romans 8:35, 38). "I have suffered the loss of all things and count them as rubbish, that I may gain Christ." The struggle to safeguard ourselves from heresy is hard, unique, and filled with slander and pain.

The Lord Christ Himself recommends and commands us: "Whoever desires to come after Me, let him deny himself, take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake and for the Gospel's sake will save it. For what will it profit a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?" (Mark 8:34-37)

If we want to follow our Lord Jesus Christ, we must also ascend to Golgotha, be crucified, and die with Him, so that we may rise with Him and reign together with Him. Without the Cross, there is no reaching the Resurrection. Beyond our problems and concerns, which we should always address according to the Gospel, we must also give the good testimony of the orthodoxy of faith and thus fulfill again the word of the Lord: "Whoever confesses Me before men, the Son of Man will also confess him before the angels of God; but he who denies Me before men will be denied before the angels of God." (Luke 12:8-9)

I will conclude today's homily with something that impressed me when I read it. It is something Father Seraphim Rose said, and it is as if he spoke it about us, those of today. "Yes, we are a minority [in the sense that we are few—translator's note]. Yes, the rest of the Orthodox Church is trying to push us away from it, to tear us away from it—and it will double its efforts... Yes, we are aware that we are defending Orthodoxy, which today the Orthodox hierarchs themselves are trampling underfoot. But how are we any different in this from Saint Athanasius the Great, in the 4th century, who found in the city (in Constantinople) all the churches, except one, in the hands of the Arians? How are we different from Saint Maximus the Confessor, who, when informed that three Patriarchs of the East were in ecclesiastical communion with the Monothelites, declared: 'even if the whole world were to be in communion with them, I, even alone, will not do this!'? How are we different from Saint Mark of Ephesus, who annulled an 'Ecumenical Council' and the decisions of an entire hierarchy through his 'clearly sectarian and mad' conviction that only he was in the truth?!"

I pray that God, through the prayers of our Most Blessed Lady, the Theotokos and Ever-Virgin Mary, may grant us the strength to follow the crucified life of the Saints, to keep the faith we have received whole and unchanged, even if it happens that we are persecuted unto death, and in this way to give a good answer at the Dread Judgment of Christ, to Whom belongs all glory, honor, and worship, together with the Father without beginning and the Most Holy Spirit, now and ever and unto the ages of ages. Amen.

Elder Sava Lavriotes

NOTES

1. See Monk Theodoretos, Monasticism and Heresy, Athens, 1977, pp. 26-27.

2. Archimandrite Vasilios Papadakis, The Struggles of Monks for Orthodoxy, 2nd edition, Holy Monastery of St. Anastasia Roman, Rethymno, 2008, p. 36.

3. Ibid., p. 36.

4. Ibid., p. 36.

5. In the Β.Ε.P.Ε.S. collection, volume 40, p. 281.

6. St. Basil the Great, 92nd Epistle – To the Italians (Latins) and Gauls, in Β.Ε.P.Ε.S., p. 123, see Courtonne I, p. 201, in Ε.P.Ε., volume 3, p. 88.

7. Venerable Theodore the Studite, in P.G. volume 99, column 1132, apud Fatouros, p. 344, line 4, in Ε.P.Ε., Philokalia, volume 18B, p. 308.

8. St. Sophronius of Jerusalem, in P.G., volume 87C, column 3369.

9. In P.G. volume 99, 1669B, apud Fatouros, p. 847, line 35, in Ε.P.Ε., Philokalia, volume 18C, p. 514.

10. From the Apology of Our Father Among the Saints, Joseph, Patriarch of Constantinople, composed by Hieromonk and Confessor Job of Iași, which annulled the decision of Emperor Michael Palaiologos the Azymite (Pro-Latin), V. Laurent and J. Darouzes, Dossier grec de l'Union de Lyon, Paris, 1976, p. 291.

11. Reconciliation Decree (Tomos), p. 291.

12. Monk Theodoritos, Monasticism and Heresy, p. 216.

13. Saint Mark of Ephesus, Letter to Hieromonk Theophanes apud Archimandrite Andronikos Dimitrakopoulos, Orthodox Greece, pp. 106-107.

14. Archimandrite Vasilios Papadakis, The Struggles of Monks for Orthodoxy, pp. 200-201; see The Life and Conduct of Theodore the Graptos, in P.G. volume 116, columns 676C-677A.

15. Metropolitan Meletios of Kythira, On the Marriage of Clergy..., 1964, p. 560.

16. Venerable Meletios the Confessor of Mount Galesion , Third Discourse, Against the Latins, in V. Laurent and J. Darrouzes, op. cit., p. 560.

17. Venerable Ephrem the Syrian, Works, volume five, Garden of the Mother of God Publishing, Thessaloniki, 1994, pp. 114-117; see also Panagiotis Simatis, The Patristic Tradition..., p. 122.

18. In P.G. volume 99, column 1480D, see also Fatouros G., "The Letters of Saint Theodore the Studite," in Corpus Fontium Historiae Byzantinae, p. 640, line 44, in Ε.P.Ε., Philokalia, volume 18C, p. 278.

19. In P.G. volume 99, column 1049A, see also Fatouros p. 113, line 68, in Ε.P.Ε., Philokalia, volume 18B, p. 200.

20. In P.G. volume 99, column 1276C, see also Fatouros p. 560, line 28, in Ε.P.Ε., Philokalia, volume 18C, p. 16.

21. In P.G. volume 99, column 1164A, see also Fatouros p. 411, line 68, in Ε.P.Ε., Philokalia, volume 18B, p. 350.

22. Saint Gregory Palamas, The Annulment of the Explanation of Kalekas' Decision, apud. Panagiotis Xristou, The Writings of Saint Gregory Palamas, volume two, p. 670, in Ε.P.Ε., volume three, p. 692; see also Hieromonk Euthymios Trikaminas, The Continuous Agreement..., p. 172.

23. In P.G. volume 99, column 1393 apud Α, Fatouros, op. cit., line 17, p. 668, see also Ε.P.Ε., Philokalia, volume 18C, p. 168.

24. V. Laurent and J. Darouzes, op. cit., p. 179.

25. All Found Works, p. 422.

26. In P.G. volume 160, column 536.

27. Saint Nicholas Cabasilas, "The Interpretation of the Divine Liturgy," in P.G. volume 150, column 445; Ε.P.Ε., Philokalia, volume 22, p. 178.

Romanian source: https://www.scribd.com/document/440146037/omilia-gheron-sava-lavriotul