Friday, March 14, 2025

An Orthodox Ecclesiastical Mindset

Metropolitan Klemes of Larissa and Platamon | March 2025

 

When we speak of the Orthodox Ecclesiastical Mindset, we do not merely mean the theoretical, epistemological, and ideological acquisition and possession of the principles of the Faith and Life of our Orthodox Church by each one of us. Rather, we refer to something deeper—a continuous attitude and way of life that is imbued with the ethos of the Church. And the bearer of this ethos expresses and manifests it in every detail of his life.

Since, by divine grace, we are and belong to our holy Orthodox Church, we constitute members [1] of the Body of Christ and branches [2] of the Life-giving Divine Vine. We have been reborn in the same Font, we have received the same Seal of the gift of the Holy Spirit, and we partake of the same Divine and Most Pure Mysteries of the Body and Blood of our Christ. The same divine Evangelical word nourishes our hearing and enlivens our souls, the same holy Virtues permeate us, the same lofty ideals draw us, and we ascend the same divine path toward heaven.

Our journey is common, yet each of us walks and experiences it in a personal manner, according to his unique gifts and callings, within his Parish or Monastery, under the guidance of his spiritual Father. And all of this takes place within the sacramental ecclesiastical framework of the Holy Synod of our Genuine Orthodox Church, which struggles against the Ecumenist deviation and heresy. This framework is safeguarded and functions unhindered thanks to the vigilant care and tireless diligence of our Hierarchs and Clergy in general. For this reason, without Bishops and Presbyters, as Saint Ignatius the God-bearer succinctly teaches, "it cannot be called Church." [3]

It is, of course, understood that we, the Shepherds of the Church—by the mercy of God—are the first to uphold, in both deeds and words, the Orthodox Faith and the Orthodox Ethos, so that we may serve as a sound and luminous example.

Within the holy Church, we constitute a holy Family, the Family of the children of God, who enjoy the Paternal Divine Embrace.

And what must be achieved by each of us—Clergy, Monastic, and Laity—is to harmonize the personal experience of redemption in Christ with the ecclesiastical reality of Communion in the Holy Spirit so that we may truly be distinguished by a genuine Ecclesiastical Mindset.

This is a lifelong pursuit and is attained with effort, for the struggle to acquire and establish an Ecclesiastical Mindset is a continual battle for Love, Obedience, and Unity.

Within the holy Family of the Church, our first and foremost characteristic must be Love: "By this shall all men know that you are My disciples, if you have love for one another." [4] And we will have Love when we are of one mind in Faith and Virtue, according to the assurance of the Holy Apostle Paul: "Let this mind be in you which was also in Christ Jesus." [5] We safeguard our Love and Concord, and thus also our Unity, when we have the "mind of Christ" [6] and when we trust and obey our God-ordained Shepherds, so that we may overcome our pride, purify ourselves from our passions, and become truly ecclesial. What does it mean to become ecclesial (ekklisiopoiisi)? It means a life of Grace, blessing, and sanctification—a life freed from the delusion of self-will and characterized by the transformation of the individual "I" into the ecclesiastical "we."

Saint Basil the Great beautifully summarizes the matter when he writes concisely: "For one who separates himself from communion with his brethren neither walks according to love nor fulfills the law of Christ." [7] (He does not walk according to love nor fulfill the law of Christ who cuts himself off from fellowship and communion with his brethren.)

For, unfortunately, it is possible that even within the holy atmosphere of the Church, one may "set his mind on earthly things," [8] that "the mind of the flesh" [9] may prevail within him, and that he may remain enslaved to his own pride. As a result, he becomes incapable of undergoing the blessed transformation of the ecclesiastical life of Grace and inevitably causes problems, divisions, scandals, and disturbances…

What exactly is happening within us and around us, in our surroundings, can be easily verified: Does Love for God and our Neighbor prevail within us? Do we have sincere respect and obedience, first and foremost, to our Bishop, as well as to our spiritual Father—provided that he is in harmony with the mind of the Church? Are we ready to sacrifice our own convenience for the sake of the common good and the greater benefit of the Church? Do we demonstrate sacrificial endurance in afflictions and unexpected difficulties with patience and hope? Do we restrain our tongue from relentless judgment and criticism, especially against those entrusted with serving the Church?

If not in all these things, or at least in some of them, then let us not deceive ourselves into thinking that we are walking in a way pleasing to God or that we possess an Orthodox Ecclesiastical Mindset. Moreover, if we are ready, for the sake of establishing our own will—which we regard as the best and most perfect—to clash with our brethren or even with our Shepherds, then let us recognize that we are in serious spiritual illness, acting in an anti-ecclesiastical manner, and are in urgent need of deep repentance!

It is not, of course, mandatory or expected that we agree on every particular matter, whether concerning daily life or even ecclesiastical issues of a practical nature and action. However, this does not mean that the sacred bond of Faith and Love among us should be harmed.

And in this case, let us once again remember the insightful remark of Saint Basil the Great: "Nothing is more characteristic of a Christian than to be a peacemaker." [10] (There is nothing more distinctive of a Christian than to be a peacemaker.)

For this reason, the good and radiant fruits of the truly spiritual mindset are “life and peace.” [11] The one who is filled with the Holy Spirit continually turns to our Lord Jesus Christ and fervently seeks His Mercy in prayer. He keeps the holy evangelical commandments, performs good works, repents sincerely, and is ready to yield his own opinion and desire when he recognizes—or at least when others affirm to him—that the greater good of the Church requires his concession.

It is time to cultivate and deepen the genuine Ecclesiastical Mindset, which many of us have forgotten. If we truly desire a renewal of our spiritual life, a revival—even of the living members—of our place of dwelling and ministry, and a strengthening of our witness according to God, we must absolutely combat all deviations from the genuine Ecclesiastical Mindset!

Here are some of them:

– Avoiding individual autonomous action wherever it is found, when it is detached from our ecclesiastical framework, lacking ecclesiastical reference, without consultation and blessing, for such behavior constitutes a distorted Ecclesiastical Mindset.

– Avoiding factionalism at all costs, as well as the acceptance of foreign influences from a worldly mindset and way of action; avoiding the creation of rivalries, tensions, and hostilities, condemnation, slander against clergy, constant complaints, whispering, and murmuring—for all these constitute a false Ecclesiastical Mindset.

– Avoiding the evident lack, in some, of a spirit of discipleship, as well as the tendency of many more to intervene at every opportunity, whether appropriate or not, in all matters. We live in the digital age of social networks, where the temptation for constant self-promotion and extroversion is relentless. But who ensures and restrains us from the spiritual dangers of this entire endeavor?

– Likewise, avoiding the observed indifference and inertia, which is the opposite extreme, demonstrating a lack of zeal for matters of faith and a failure to recognize our responsibility toward it. Also to be avoided is the justification, in the name of serving the world, of the secularization of ecclesiastical life—especially of the holy Mysteries—along with the consequent arbitrary practices, for all these indicate a lack of a genuine and authentic Ecclesiastical Mindset.

These remarks, entirely indicative, are neither theoretical nor of minor significance. They are recorded for the awareness and correction of improper actions that occur either systematically or occasionally.

The sacred heritage of us, the Genuine Orthodox Christians of the Patristic Calendar, which we have received from our Spiritual Fathers, is a heritage of balanced and God-pleasing discernment: steadfast adherence to the fullness of the Truth of the Faith, to the Catholicity of the Church, and to the entirety of the Orthodox Ethos—Christ-given, Apostolic, and Patristic.

Let us preserve these in humility and cultivate them together in harmonious concord and love among us. Only in this way will we have the firm hope of transmitting them to future generations so that our ministry may receive the favorable divine judgment and justification.

 

NOTES

1. 1 Corinthians 12:27.

2. John 15:5.

3. To the Trallians, III, 1.

4. John 13:35.

5. Philippians 2:5.

6. 1 Corinthians 2:16.

7. Epistle 65: To Atarbius.

8. Philippians 3:19.

9. Romans 8:6.

10. Epistle 114: To Those in Tarsus Concerning Kyriakos.

This text was written and published a decade ago. It is republished here due to its relevance, with minor linguistic and conceptual modifications and additions.

Greek source: https://imlp.gr/2025/03/13/%E1%BD%80%CF%81%CE%B8%CF%8C%CE%B4%CE%BF%CE%BE%CE%BF-%E1%BC%90%CE%BA%CE%BA%CE%BB%CE%B7%CF%83%CE%B9%CE%B1%CF%83%CF%84%CE%B9%CE%BA%E1%BD%B8-%CF%86%CF%81%CF%8C%CE%BD%CE%B7%CE%BC%CE%B1/

Thursday, March 13, 2025

God does not hear me. How much do I hear Him?

 St. Nikolaj Velimirović

 

To the merchant S.T., whom "God does not hear."

You complain that God does not hear your prayers. In many difficulties, you prayed to God, and He never saved you from any! How so, I wonder, since behold, you survived the difficulties?

But allow me to ask you one question: do you hear God?

Both in the Old and the New Testament, the Most High promised to hear people on the condition that they hear Him. Do you hear God, since you ask Him to hear you? Do you fulfill the divine laws and keep His ordinances?

If you do not do this, then your demand is strange—that God should hear you and obey. God descended to earth and washed the feet of those who love Him. It is a great joy for our Creator to hear His obedient children.

The Creator obeyed Moses, Abraham, and Jacob in whatever they entreated Him. And through natural and supernatural actions, He extended His mercy to those who fulfilled His law.

If He did not want to obey my prayers and yours, this happened either because we did not want to obey His commandments from the Covenant or because our prayers were unorthodox.

Through Isaiah, the Lord said to the disobedient people: "When you multiply your supplication, I will not listen to you" (Isa. 1:15). And a little further on: "But if you are willing and listen to Me, you shall eat the good things of the land" (Isa. 1:19). God hears us when we hear Him and does not hear when we do not hear.

Moreover, He does not hear even when we ask for something harmful and foolish. The apostles James and John once entreated the Lord to let fire fall from heaven upon the village that did not want to receive them for the night.

But He, "turning, rebuked them" (Luke 9:55). Not only did He not fulfill their request, but He reprimanded them. Remember also whether your prayers were worthy of man and worthy of God.

One more thing. Why do you pray to God only in difficulty? By doing this, you humble yourself while insulting your God.

Our Creator asks us to constantly feel His presence and to communicate with Him unceasingly through prayer: "Pray without ceasing" (1 Thess. 5:17).

By praying to God only when sorrow finds you, you make yourself a mere beggar and shame God, as you call upon Him like a firefighter only when your house is burning.

Christ gave us the right to call upon His Father as our own Father. What is sweeter than this? And what is sweeter for children than the presence of their parents?

Let us therefore also strive unceasingly to stand in the presence of our heavenly Father, with our heart, our thoughts, and our prayers.

Our prayer in times of prosperity and joy is like a capital of prayer, which serves us in days of hardship and suffering more than a momentary prayer when those days arrive.

Peace from the Lord!

Source: Ἔπαλξις Ὀρθοδοξίας [Bastion of Orthodoxy], Issue 12, December 2024, p. 31.

Online: https://imlp.gr/wp-content/uploads/2025/01/EO-12.pdf

In a short time, there will no longer be any hope of correction for those encompassed by prolonged communion with heresy...

"We do not fight for money, nor for glory, nor for other perishable goods. We stand unwavering in the struggle only for our common wealth, for the treasure of the sound faith handed down by the Fathers...

"The ears of the simple have been deceived and accustomed to the delusion of heresy. The little children of the Church are trained in corrupt teachings. Baptisms are performed by heretics, as well as the funeral services for the departed, the visitation of the suffering, the consolation of the sorrowful, the support of those in distress, and various forms of aid, as well as the celebration of the Holy Mysteries.

"Through all these things, a bond is formed with them among the people, and they come to be of one mind, so that, in a short time, even if we were granted some measure of freedom, there would no longer be any hope of bringing back to the knowledge of the truth those who have been encompassed by this prolonged delusion."

- St. Basil the Great, quoted in Străjerii Ortodoxiei. Luptele monahilor pentru apărarea Ortodoxiei, p. 63.

Wednesday, March 12, 2025

Epistle of the Faithful to the Holy Synod of the Genuine Orthodox Church of Romania



January 2025

 

"For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God." (Romans 10:2-3)

 

Your Eminence Archbishop and Metropolitan Evloghie,

Your Graces, Members of the Holy Synod of the Genuine Orthodox Church of Romania,

As sons and daughters of the Church you shepherd, we share our concern with you, for we are truly discouraged by the situation we find ourselves in today as a Church, namely, being severed from the True Orthodoxy worldwide, on the verge of falling into the abyss of schism, in a world where Christians should be united in Christ, who is the Way, the Truth, and the Life. [1]

Being convinced that this has happened not out of ill will, but out of care for us and for the laws of the Church, we ask you not to overlook our concern and to kindly consider reading this material, along with the related annexes, for perhaps a hasty decision was made due to the pressures of other Christians or priests who have that zeal "not according to knowledge," [2] as the Apostle Paul says, but whose attitude is not justified by any Holy Father.

"The 20th century witnessed a 'patristic revival,' an abstract academic phenomenon detached from real life, bearing the imprint of some of the petty passions of the modern academic world—superiority, self-sufficiency, ruthless criticism of others' opinions, and the formation of factions or cliques of  'initiates' who dictate which concepts are 'fashionable' and which are not (…) Such 'zealots' fail to realize that they are undermining the very Orthodox foundation beneath their feet, reducing the continuous Orthodox tradition to a mere 'direct line' that a small group among them supposedly has with the "great Fathers" of the past (…) In this case, the 'patristic revival' dangerously approaches a kind of Protestantism. These scholars, in their academic 'correctness,' often lose the humility and inner delicacy that seal the authentic transmission of the Orthodox tradition from father to son (and not just from professor to student)." [3]

This is what Father Seraphim Rose, one of the great Orthodox ascetics and authors of the last century, a "disciple" of the "school" of St. John Maximovitch, affirmed. And, unfortunately, his words remain just as relevant in our own century—a century filled with individualism, selfishness, pride, and debauchery.

From the very beginning, we confess that it is, most likely, not our place to bring these matters to your attention, considering your rich spiritual experience and years of prayer. However, out of fear of remaining in the difficult situation we find ourselves in, we feel compelled to act and not remain silent, as the Savior teaches us. [4] For we are but children in comparison to Your Eminences, yet "Out of the mouths of babes and sucklings You have ordained praise, (...) to silence the enemy and avenger." [5]

Among the faithful, a schismatic spirit has emerged—a spirit filled with hatred and contention, far removed from that of the Holy Fathers, due to the Blessed Union willed by God with our brothers from Greece. And indeed, "Behold, how good and how pleasant it is for brethren to dwell together in unity! For there the Lord has commanded the blessing, even life forevermore." [6]

And again: "We know that we have passed from death to life, because we love the brethren. He who does not love his brother remains in death." [7]

And once more: "Her many sins are forgiven, for she loved much. But he to whom little is forgiven, loves little." [8]

Beloved hierarchs, it pains us deeply that we have come to consider ourselves the only Orthodox Christians in the world, thereby negating the conciliar nature of the Church. In doing so, we gradually adopt the attitude of the Pharisee in the Gospel, [9] believing that by merely following the law, we have the right to boast before the world and before God that we are the righteous ones of this age. But woe to us!—we who know the law but do not live by it, choosing instead to interpret it as we see fit. "To some who were confident in their own righteousness and looked down on everyone else, He told this parable." [10]

Yet, this "rupture" has come for our humbling, and we should rejoice that the Savior has not forgotten us but instead humbles us now so that we may have time for repentance, as the Psalmist says: "Make us glad according to the days in which You have afflicted us, and the years in which we have seen evil." [11] And again, "For there must be heresies among you, that those who are approved may be made manifest among you." [12] This is how the unworthy are revealed, how the deceivers are exposed, and how, even before the Day of Judgment, the souls of the righteous and the unrighteous are separated, as the chaff is separated from the wheat. [13]

Thus, with humility and profound sorrow, we wish to express our concern regarding the Report of the Dogmatic Commission, particularly its final decision that Metropolitan Kyprianos Koutsoumbas is a heretic and that his writings are heretical.

"Let investigations be made to see whether the accusation is rooted in the ignorance of the accuser or whether it collapses under its own weight. For many things that are good appear evil to those with an unstable criterion of judgment, just as weights of equal mass do not seem equal when the scales are unbalanced, and even honey can taste bitter to one whose sense of taste is impaired by illness. The eye, when unhealthy, does not perceive objects clearly but imagines many things that are not real. The same happens when assessing the power of a discourse: if the judge is less competent than the writer, the evaluation may be flawed. The one who judges the value of a discourse must have the same level of training as the one who composed it. Would anyone untrained in agriculture presume to judge matters of farming? Could someone unfamiliar with the principles of harmony distinguish between correctness and error in musical compositions? Could just anyone evaluate a discourse without demonstrating who taught them, how many years they studied, and whether they have learned even the basics of rhetoric? Likewise, in spiritual matters, not just anyone is permitted to examine spoken words, but only those who have been given the spirit of understanding, as the Apostle teaches us concerning the distribution of spiritual gifts." [14]

Since we believe that the pressures applied to break communion with our sister Churches are far removed from the Orthodox spirit—as evidenced by the attitude of those who support this idea—we have undertaken a thorough investigation of Metropolitan Kyprianos' writings to determine for ourselves whether they are truly heretical or not.

Firstly, we believe that these individuals suffer from a savior complex.

"What happens in the case of 'saviors'? They look around, searching for a need for help—whether real or imagined. They volunteer themselves to do all sorts of things for others, sometimes without even asking if this help is necessary or welcome. They simply identify someone’s need, 'roll up their sleeves,' and get to work. However, the person on the receiving end often feels outright 'invaded,' suffocated, or pressured into accepting unsolicited help—help that creates unwanted obligations towards the so-called savior." [15]

And yet, the Divine Apostle Paul teaches us: "If there is no interpreter, let him keep silent in the Church and speak to himself and to God." [16]

So why, and for what reason, has no one explained to these individuals that they must not interpret the laws of the Church according to their own will? Instead, they have been emboldened and even supported by the clergy! Had they done such things in the time of Saint Glicherie or any of the stricter Holy Fathers, they most likely would have been anathematized, for they are promoters of the plague of schism!

We, as laypeople, have repeatedly tried to present this issue peacefully, with arguments based on the Tradition of the Church, but we are always left with the impression that no meaningful communication is possible. In everything, they believe they are right, they claim to be "specialists," and no other perspective is permitted.

A schism has formed within the Church, threatening to create an "Orthodox sect" that prides itself on the intellectual correctness of its views. (One only has to look at how many factions the old ROCOR splintered into for the same reason—each claiming to be the "True Church," yet almost none of them can be true since they are neither in the Church of Christ nor in Christ, the Truth). [17]

"The devil deceives those whom he can keep in the blindness of the old path, [18] leading them astray onto a new one, even snatching people from within the Church. [19] While they believe they have drawn closer to the light and escaped the darkness of the world, without realizing it, they plunge once again into obscurity. And though they do not remain steadfast in the Gospel of Christ and His law, they still call themselves Christians. Walking in darkness, they imagine that they possess the light." [20]

Anathema or Condemnation by the Church

The Fourth Ecumenical Council decreed that "no Christian believer should pronounce anathema upon anyone," as this right belongs solely to the Church. It follows, then, that we must be exceedingly cautious when using terms such as "heresy" and "heretic" in reference to our fellow Christians, particularly when we lack the ability to "speak the truth in love" [21] as the Holy Fathers did.

A compelling example of truth spoken in love is found in the words of St. Basil the Great, in his 65th letter to Atarbios, Bishop of Neocaesarea, who sought to reconcile the Orthodox with the Arians:

"What will be the end of this silence if, despite my advancing age, I wait for you to take the first step in greeting me, while your love chooses to persist even longer in the harmful decision of avoiding communion? As for me, considering that, in matters of love, defeat is as valuable as victory, I confess that in this struggle you have the right to believe you have overcome me. Thus, I take the first step in writing, for I know that 'love hopes all things, endures all things,' 'does not seek its own,' and therefore 'never fails.' For he who humbles himself out of love before his neighbor is by no means to be despised. So, you too, demonstrating the first fruit of the Spirit—love—should set aside the sullen tone of anger, which you have shown me through your silence, and instead plant in your heart joy and peace toward your brethren of the same faith, as well as diligence and concern for the good preservation of the Churches of the Lord. (...) Therefore, I urge you to cast away from your soul any thought that communion with others is unnecessary. To sever yourself from fellowship with your brothers is not the mark of a man who lives by the principle of love and who claims to fulfill the commandment of Christ."

Moving beyond these essential matters, as we have previously mentioned, we began an in-depth examination of the texts and sources cited by Metropolitan Kyprianos, seeking, "as the Spirit gave us utterance," [22] to understand the basis of his accusations.

Thus, by translating the majority of the texts from Greek Patrology cited in Metropolitan Kyprianos' theses, as well as some of his writings and those of his followers, we reached a striking conclusion:

The priests of the dogmatic commission have not actually read these texts. Many of the referenced writings have never been translated into Romanian, and the commission members appear to have interpreted Metropolitan Kyprianos' theses subjectively, without actually understanding the spirit in which they were written, nor the meaning and context of the referenced ideas.

Furthermore, the methodology of scientific research in theology teaches us that the central focus of any investigation must be the study of primary and secondary sources.

Thus, considering that the primary sources were not examined by the dogmatic commission, and that the argumentation was built around secondary sources (various opinions that claim to be theological, coming from the so-called Archbishop Gregory [George] of Denver, Bishops Philaretos [Bassett] of Pallini, Matthew [Karpathakis] of Vresthena, and their disciples—who, moreover, are outside the Church), along with their own subjective opinions, misinterpreting the very texts they cited, the commission, having approached the issue hastily and superficially, has indirectly (and surely unintentionally) declared that:

 

● St. Basil the Great,

● St. Theodore the Studite,

● St. Theophylact of Bulgaria,

● St. John of Damascus,

● St. John Climacus,

● The Church writer Clement of Alexandria,

● And others like them

...are heretics and that they held erroneous teachings.

Moreover, following the Official Confession of Faith issued by the Holy Synod, it has effectively anathematized them, which is both undesirable and inconceivable, given that these very Holy Fathers were, in fact, the "authors and defenders" of the "theory of the ailing members."

The View of the Holy Fathers on the Possible Errors of Other Church Fathers

Let us consider, hypothetically, that Metropolitan Kyprianos' teaching was indeed incorrect. Even in such a case, we would have no justification to anathematize him, for his struggle and writings against ecumenism reveal his character as a Father of the Church. To support this assertion, we present the following arguments:

● Upon hearing accusations against certain Church Fathers, such as "If they have not spoken rightly, they must be entirely rejected along with the heretics," St. Photius the Great responded:

 "Were there not troubled circumstances that forced many Fathers either to speak in an unclear manner or to adapt their words to the context, under the attacks of their enemies, or even out of human ignorance, to which they too were subject? ... If some have spoken ambiguously or, for reasons unknown to us, have deviated from the right path, but they were not questioned, nor urged to seek the truth, we accept them among the Fathers as if they had not said those things—because of the righteousness of their lives, their distinguished virtue, and their unwavering faith in other respects. However, we do not follow their teachings where they have strayed from the path of truth... As for us, who know that some of our Holy Fathers and Teachers have deviated from the true dogmas, we do not take as doctrine those parts where they have erred, but we embrace the individuals themselves."

"From this, we deduce that those who teach differently, before the matter has been thoroughly examined by the Church and the Orthodox teaching has been clearly presented to them, must be treated with forbearance." [23]

● "Historians of the controversy over grace in 5th-century Gaul (relating to Blessed Augustine's) have noted how remarkably mild this debate was compared to disputes against Nestorius, Pelagius, and other notorious heretics. This debate was always regarded as a dispute within the Church, not as a battle between the Church and heretics. No one ever called Augustine a heretic, and neither did Augustine label those who criticized him as heretics. It is noteworthy that the accusations of 'heresy' came from heretics themselves, not from the Church." [24]

● At the Fifth Ecumenical Council, in the final Oros, Blessed Augustine is mentioned only in a positive light. "It is evident that, by the 6th century, Blessed Augustine was recognized as a Church Father, spoken of in praiseworthy terms—praise that was not diminished by the acknowledgment that his teachings were sometimes imprecise and that he had to correct himself." Likewise, St. Mark of Ephesus affirmed: "It is possible for someone to be a Teacher and yet not everything he says to be entirely true; otherwise, what need would there have been for the Ecumenical Councils?" [25]

● "Undoubtedly, when errors arise, we must strive to correct them. The 'Western influences' of modern times must be combated, and the errors of the ancient Fathers should not be followed. As for Blessed Augustine, there is no doubt that his teaching missed the mark in many respects—on grace and nature, on the Holy Trinity, and so forth. However, his doctrine is not 'heretical' but rather exaggerated. The ones who have truly taught the deep and authentic Christian doctrines on these matters are the Eastern Fathers." [26]

● "We, the Christians of the latter days, are not even worthy to gaze from afar upon the lofty theology that the Holy Fathers both learned and lived. We quote the great Fathers, yet we ourselves are not in their spirit. As a general rule, it can be said that those who shout the loudest against 'Western influence' and who show the least patience toward those whose theology is not 'pure'—are often the very ones most infected by Western influences, frequently without even realizing it. The spirit of discrediting everyone who does not agree with your 'correct' opinions—whether in theology, iconography, liturgical services, spiritual life, or any other matter—has become extremely widespread today. We Orthodox Christians of today—if we are honest with ourselves—are in a 'Western captivity' worse than that experienced by any of the Church Fathers. In past centuries, Western influences may have led to some theologically imprecise formulations of doctrine, but today, Western captivity infiltrates and often dominates even the very atmosphere and tone of our Orthodoxy. Although often 'theoretically correct,' our Orthodoxy frequently lacks the true Christian spirit and the indescribable taste of authentic Christianity. Therefore, let us be more humble, more loving, and more forgiving in the way we approach the Holy Fathers." [27]

● Additionally, we briefly mention some Church Fathers who either held beliefs that were later considered heretical or were interpreted as promoters of certain heresies:

● Clement of Alexandria, Athenagoras of Athens, Tertullian, Epiphanius of Salamis, Eusebius of Caesarea, and others expressed reservations regarding the veneration of icons. [28]

● Under the influence of Jewish eschatology and especially to sustain Christian hope during times of persecution, the following figures advocated millenarianism (chiliasm): Bishop Papias of Hierapolis (Eusebius of Caesarea, Church History, XXXIX, 11-13), St. Justin Martyr and Philosopher (Dialogue with Trypho the Jew, LXXX-LXXXI), St. Irenaeus of Lyons (Adversus Haereses V, 28, 3), Apologist Tertullian (Adversus Marcionem III, 24), St. Hippolytus, Apollinaris of Laodicea, Lactantius, Sulpicius Severus, Victorinus of Poetovio, St. Ambrose of Milan, and others. [29]

● St. Gregory of Nyssa and Didymus the Blind supported Apocatastasis, an Origenist speculation about the end of history, which held that: The world, which came into being after humanity's fall into sin, would eventually be restored to its original state. Salvation would be universal, occurring in successive stages of perfection, through the grace of Christ, who does not allow His creation to perish eternally or undergo everlasting punishment. [30]

Conclusions

"The Church is one; it extends in length and breadth among many people through abundant fruitfulness. Just as the sun has many rays, yet the light is one, and just as the oak tree has many branches, yet there is one trunk rooted firmly in the ground, (...). Pluck a ray from the body of the sun—unity does not allow the division of light. Break a branch from the trunk—the severed part will no longer sprout. Cut a river off from its source—the severed stream dries up. In the same way, the Lord’s Church, bathed in light, spreads its rays over the whole earth. Yet the light is one; it spreads everywhere, but the unity of the body is not severed. It stretches its fruitful branches across the whole world; its flowing rivers expand even further. Nevertheless, there is only one Head, one Origin, and one Mother overflowing with abundant fruitfulness: from her womb, we are born; with her milk, we are nourished; and by her breath, we are given life." [31]

"This mystery of unity, this chain of inseparable and tightly bound harmony, is revealed when, in the Gospel, the tunic of the Lord Jesus Christ is not divided or torn. Rather, when lots are cast for Christ’s garment—to determine who would wear the Lord’s robe—the clothing remains whole, and the tunic is possessed intact and undivided. (...) He bore that unity which came from above, that is, from heaven and the Father, which could never be torn apart by the one who received and possessed it. Instead, such a person obtained at once, undivided and unbroken, its full strength: No one who divides and splits Christ’s Church can possess Christ’s garment." [32]

"The serpent has deceived from the beginning of the world and, by luring unsuspecting souls with deceitful words, has seduced them in their naïve lack of foresight. This is how he even attempted to tempt the Lord Himself, as if he could deceive and mislead Him—approaching Him in secret. Yet, he was recognized and crushed. And that is why he was cast down: because he was exposed and unmasked." [33]

"Let us prove our continuity with the unbroken Christian tradition of our past not only by striving for precision in dogma but also through our love for the people who have transmitted it to us. We know many converts who cling to 'correctness' like a baby to a bottle and who, perhaps, would better save their souls if they were a little less 'correct' but more humble." [34]

Whoever lacks love does not have God. The Apostle John states: "God is love, and he who abides in love abides in God, and God abides in him." [35] Those who refuse to remain of one mind within the Church of God cannot remain with God. [36]

Therefore, with deep respect, we humbly appeal to Your Eminences and Your Graces, asking you to consider the matters presented in these documents—documents that come from the more silent and obedient part of the Church, the part that strives with all its strength to practice both obedience and repentance when required. We do not expect our personal opinions to be considered theological positions, but we urge you not to disregard arguments documented with patristic texts—for to reject these would mean to reject the entire Teaching and Tradition passed down by the Holy Fathers.

I ask you to forgive my frankness, but I feel that time is already very short, and anyone who can do something should do it now. I know that God will continue to protect His Church and that He will cause the true Orthodox mission—which is only just beginning in our Church—to flourish. (...) However, the tragedy of souls caught in a schism caused by obstinacy will be immeasurable. [37]

Therefore, let us not become like the sect of the Cathars, whom St. Basil the Great referred to in Epistle 188. Let us learn to have both love and zeal for the new saints who have fought with all their might against the heresy of ecumenism. Let us learn to discern what is truly Orthodox and to follow the Tradition of the Holy Fathers.

Based on the information presented in this document, we firmly believe that Metropolitan Kyprianos not only is he not a heretic, nor has he taught any doctrine foreign to the Church, but he is worthy of honor among the Great Theologians of all times. Moreover, we believe that he prays for us, alongside St. Glicherie the Confessor.

With all this said, we pray to the Good God to bring enlightenment and peace among the faithful and the servants of the Church, to remember us on the Day of the Dread Judgment, and regarding those who oppose Metropolitan Kyprianos and the Conciliarity and Unity of the Church, we entrust them to the mercy of the Lord: "Father, forgive them, for they know not what they do." [38]

 

NOTES

1. Cf. John 14:6

2. Romans 10:2

3. Fr. Seraphim Rose, The Place of Blessed Augustine in the Orthodox Church, translated into Romanian by Constantin Făgețean.

4. Cf. Luke 19:40.

5. Ps. 8:6.

6. 4th Antiphon in the 8th tone.

7. 1 John 3:14.

8. Luke 7:47.

9. Cf. Luke 18:10-14.

10. Luke 18:9.

11. Ps. 89:17.

12. 1 Corinthians 11:19.

13. Saint Cyprian of Carthage, On the Unity of the Universal Church.

14. Saint Basil the Great, Epistle 204.

15. https://liviabutac.ro/educatie-psihologica/despre-sindromul-salvatorului/

16. Corinthians 14:28.

17. Cf. John 14:6.

18. Of the disobedience of the first parents, deceived by the devil since heaven.

19. The devil has no regard for the holiness of the Church: he skillfully and deceitfully drives some Christians out of the Church itself, filling them with hatred, giving them the false impression that they are the owners of the truth and that they are right.

20. Saint Cyprian of Carthage, op. cit.

21. Cf. Ephesians 4:15.

22. Cf. Acts 2:4.

23. Fr. Seraphim Rose, The Place of Blessed Augustine in the Orthodox Church, translated into Romanian by Constantin Făgețean.

24. Ibid.

25. Ibid.

26. Ibid.

27. Ibid.

28. https://www.scribd.com/document/41381126/EPIFANIE-DE-SALAMINA

29. https://saccsiv.wordpress.com/2022/02/02/milenarismul-sau-hiliasmul-o-ratacire-cu-caracter-eshatologic-a-unor-culte-neoprotestante/

30. https://ro.orthodoxwiki.org/Apocatastaz%C4%83

31. Saint Cyprian of Carthage, op. cit.

32. Ibid.

33. Ibid.

34. Fr. Seraphim Rose, The Place of Blessed Augustine in the Orthodox Church, translated into Romanian by Constantin Făgețean.

35. 1 John 4:16.

36. Saint Cyprian of Carthage, op. cit.

37. Fr. Seraphim Rose, https://ortodoxiamarturisitoare.wordpress.com/2017/09/25/actual-parintele-serafim-rose-despre-super corectitudine-sau-boala-corectitudinii-apararea-fara-compromis-a-adevarului-trebuie-combinata-cu-o-calda-si-vie-ortodoxi/

38. Luke 23:34.

 

English translation from the original Romanian. Translator unknown.

Greek translation: https://krufo-sxoleio.blogspot.com/2025/03/blog-post.html


Monday, March 10, 2025

Salt that has Lost its Savor [1985]

The ever-memorable elder of Aegina, the clairvoyant Father Ieronymos, once said the following characteristic remark to one of his spiritual daughters: "I am deeply grieved when I see clergymen in a state of deception."

Indeed, this contemporary elder was justified in grieving over such priests, for the words of the Sacred Gospel are certainly applicable to them: "If the blind lead the blind, both shall fall into a ditch" (Matt. 15:14), and, "If the salt hath lost its savor, wherewith shall it be salted?" (Matt. 5:13).

Unfortunately, however, as evens show, not even the Holy Mountain – especially in our times – is free of guilt in this matter when examined in the light of the elder's words! We write these words with grief, because we, too, are monks of the Holy Mountain, and we should be praising that which is our own. Yet, above all else, we must always speak the truth.

For who is ignorant of the position taken by the Sacred Community of the Holy Mountain since 1924, when the heresy of Ecumenism began to reveal its purpose in actual deeds? On an official level, the Sacred Community fought and, till this day, continues to fight especially against the zealot fathers who resisted and protested against this heresy. If continues to wage this war, unfortunately, without showing any signs of repentance. Whereas sixty years of heretical innovation should have been more than enough to convince the Sacred Community of the validity of the struggle which the aforementioned fathers have undertaken, nonetheless, it stubbornly continues to regard these fathers as schismatics and rebels!

During the course of a whole decade, Patriarch Athenagoras left no sacred canon or doctrine standing intact, and yet the Sacred Community continued to extol him – to the degree that at his funeral, it even sent a telegram in which the members of this administrative body prayed that Athenagoras be ranked together with SS. John Chrysostom, Gregory the Theologian, and Photius the Great in paradise!!

For thirteen years, Athenagoras' successor, Demetrios, continues to do the same, and despite this, the members of the Sacred Community insist on writing the following:

The Holy Mountain remains vigilant in matters of the Faith, as is shown by the many declarations which have been sent to our Mother Church... we do this remaining united with the Church, expressing ourselves as sons, with humility and without disturbance, without creating scandals which men who are bereft of understanding and spiritual discernment create, and the Mother Church harkens unto us.

(Episkepsis, March 15, 1985)

When did the Mother Church ever harken to them? What restraint has the Church of Constantinople ever set on its corruptive ecumenistic course? To this very day, does it not continue to esteem the Pope as one who retains unbroken apostolic succession, with valid mysteries and divine grace, and, therefore, since 1969, has not the "Mother Church" been commemorating him in its diptychs? And what of the Holy Fathers of old, who resisted and cut off communion with their innovating bishops for matters which were far less serious – were they also "bereft of understanding and spiritual discernment?"

Behold how, in the final analysis, these excuses and self-justifications on the part of the Sacred Community lead it to a position opposite to that taken by the Holy fathers and Confessors of the past!

Hence, how can one not weep over the sorry state of these monks who, instead of being the vigilant conscience of the Church – as they should be – have transformed themselves into the servants of the Phanar, rendering service unto heresy and evil doctrines?

If this evil were restricted only to the Holy Mountain, then our grief would be less. But when monks, priests and abbots go forth from the Holy Mountain in order to preach and enlighten, in order to confess and inspire "in an Orthodox manner" all their brothers who are living in the world, then the whole matter takes on dramatic proportions.

For example, this past Great lent, the former chief representative of the Holy Mountain, Fr. Theoklitos of Dionysiou Monastery, at the invitation of the [new calendar] bishop of Hydra, preached on the island of Spetsae, and extolled Bishop Hierotheos – who is a persecutor of the Orthodox – and at the same time denounced as one "deluded" the persecuted confessor, Archimandrite Chrysostom [Spyrou]! Behold the criteria of these contemporary "prominent" monastics of the Holy Mountain!

In view of such developments, how is it possible for the "union of the Churches" not to take place one hour sooner?

As the faithful in America and Australia inform us by letter, Athonite priestmonks (of the "new brotherhoods") visiting these countries, publicly proclaim that everyone must show obedience to the local "Orthodox" bishops, regardless of the fact that these bishops have overturned the sacred canons and betrayed the traditions of Orthodoxy. These Athonites take care to emphasize that they, too, on the Holy Mountain, commemorate the Ecumenical Patriarch and obey the Great Church of Christ!

Regarding the confessor, Fr. G. Loutsas, who was "defrocked" by Stylianos, the Greek Archbishop of Australia, because he changed over to the traditional ecclesiastical calendar, the aforementioned Athonites (of the Monastery of Gregoriou, as we have been informed) that the following at one assembly of the faithful:

Do not go to his church, because he is defrocked and his mysteries are invalid. It is the same as if you were to go to a house and drink a glass of wine. Such is the holy communion that you take there.

So we see that, whereas the old Athonites strengthened the faithful in Orthodoxy, the newer ones teach them to remain steadfast in heterodoxy and heresy!

It is indeed tragic for one to consider how the monastic order of Athonites has reached such a state of decline.

 

Original Greek source: Αγιορίτης, June 1985.

English source: Orthodox Christian Witness, Vol. XVIII, No. 50 (853), August 19/September 1, 1985, pp. 2-5.

Sunday, March 9, 2025

From the Counsels of Elder Nikodemos Makris (1911-2006) of Corinth



ON TEMPTATIONS

The temptations that come upon a person are proportionate to his strength, and God does not permit temptations that exceed his spiritual and physical abilities. And although this is known and even affirmed by the Holy Scriptures, nevertheless, every time a temptation befalls him, man forgets this and begins to lose control of his actions, growing impatient and blaming others who trouble him. Often, he even murmurs against God for allowing these temptations, as if God does not know what He is doing.

The result is that he sins, loses his peace and joy, and thus, once again, new temptations arise—perhaps even greater ones—so that he may learn to endure and to hope that God will deliver him from the burden of temptations.

And when he endures the temptation as God wills and not as he desires, then he truly feels the grace of God, becoming stronger, more courageous, and more resolute. He also gains the experience needed to face the other temptations that God will permit for his benefit.

Finally, when a person accepts the temptations that God permits without murmuring, sorrow, or indignation and faces them according to His Holy will, then the grace of God increases in him His holy gifts and multiplies them.

In this way, a person becomes pleasing to God, and most importantly, he becomes ready for eternal life, for which he was created and to which he is called to transition—after first passing through this temporary life, which was given to man as a forecourt and preparation for eternal life.

ON VIGILANCE AND SPIRITUAL STRUGGLE

A person must be aware that he is constantly called to vigilance in order to confront the snares of the devil. Furthermore, he should not forget that if he does not strive to know himself and his weaknesses, and if he does not seek, through the grace of God, to correct himself, then he should not complain about the behavior of others toward him, nor blame them for acting in one way or another.

ON DOXOLOGY AND THANKSGIVING TO GOD

The best and most pleasing doxology and thanksgiving to God is for a Christian to remain consistent as a Christian throughout his life and not to permit himself to transgress the holy commandments.

The evil spirit that wars against man is misanthropic and hateful of good. It hates both man and goodness because it has fallen from God's grace. For this reason, it seeks to draw man to its side, to make him like itself, and thus make him its companion.

It is well known, however, that man is a child of God, even when he sins, as long as he comes to his senses after sinning and seeks the mercy of God. As Saint John Chrysostom, the great preacher of repentance, advises concisely: "As often as you fall, arise and cry out, 'Have mercy on me, O God, have mercy on me.'"

When, therefore, a person acts as the saint advises, he finds peace and also has joy, for God has given him the opportunity for repentance.

He takes care in the remainder of his life not to fall again into the snares of the devil. But even if God permits him to sin again, he must do the same—repent—as long as he is still in this life. And once again, through his repentance, peace and joy return to him.

He is once again reconciled with Christ, Christ again grants him His grace, and man is once more bathed in His gentle and true light.

ON ALMSGIVING

... When you extend your hand to the poor, let it be moved by the heart and not by the mind.

... When you show mercy to your fellow men and find yourself in need of God's mercy in a difficult moment, you can stand before God and say, "Have mercy on me, Lord," for the Gospel proclaims, "Blessed are the merciful, for they shall obtain mercy."

... Almsgiving is not only giving money, food, or clothing. A smile to someone in pain, a gentle touch, a sweet word of comfort, a prayer with tears—these are also almsgiving.

ON JUDGMENT

... Do not judge the faults of your brethren, even if you yourself are pure, and you will always have your treasury in heaven undefiled.

... If you become a judge of others, you will not be able to judge yourself, for you will always see the faults of others as greater than your own and will bring harm to your soul.

ON CLERGY

... My child, Christ "fears" us more than you laypeople, for if a layperson causes a scandal, his fire is small; but if a clergyman causes a scandal, then the blaze will burn many souls.

... We [monastics] must be luminous lamps, illuminating our own darkness and guiding the souls of people to the true light—Christ.

ON CHILDREN

... Infants have a pure and guileless heart. Let us become like infants in soul and heart, and then the wisdom of God will dwell within us.

... Do not scold children, even if they are what some call "hard-hearted." Give them abundant love and be an example of virtue for them. They understand this and will soften over time. Include your children in your prayers, and God will take great care of them.

 

ON WEALTH

... Wealth is blessed when it is the result of honest labor and spiritual talents. From such wealth, the poor and the suffering also have hope. For the rich man who has worked hard to acquire his possessions knows and understands the pain and need of his brother.

... Ah, if only the rich knew that Paradise awaits them—if they escape the hell of their greed.

ON REPENTANCE

... At the Judgment, Christ, in His glorious Second Coming, will not judge you because you sinned, but because you did not repent.

... Repentance heals pride.

... Without repentance, man lost Paradise. With repentance, he will regain it.

ON CONFESSION

... Just as you empty a box of its contents to clean it, so must you cleanse your soul through confession.

... Do not confess because you must, but because you want to. In obligation, there is formality; in desire, there is essence.

ON GOD'S MERCY

... My child, there is no sin so great that it can exhaust the mercy of God.

... Rain may cease, seas may dry up, and water may vanish. But the mercy and love of Christ never run dry—they are infinite.

WORDS OF THE ELDER ON CONSTANTINOPLE

... "My child, I will go to the Divine Liturgy that will take place in Hagia Sophia," Archangel Michael told me, "but he did not tell me how I will go."

ON ORTHODOXY AND GREECE

... Never forget this—Orthodoxy will shine again, and our Greece will take the place it rightfully deserves among humanity.

ON SPOUSES

... My child, couples today separate because of their pride. Neither the husband nor the wife will tolerate a word. If they humble themselves even a little, the grace of God comes, and they recognize their mistakes, ask for forgiveness, and embrace as they continue on the path of life together.

ON OUR HELPLESS PARENTS

Old age is difficult because physical weakness does not support a person. But it is tragic to see two dogs or cats in a home while helpless parents are placed in an institution.

I am not saying that one should not show affection to old pets, but people have become blinded and fail to see that a parent's blessing and their gratitude are the greatest provisions for their prosperity.

ON LOVE FOR OTHERS

... My child, we do not love with our hearts. In reality, we only love ourselves. Who has ever knelt and wept in prayer for the sick child of their neighbor? Who has glorified God for the success of another? Since we do not love our fellow man, we do not love God.

... "Elder, how can we love our neighbor? Our hearts are closed by our pride." Open them with humility and almsgiving. Pray to God to make you love, and His grace will flood you.

ON DISCERNMENT

... A great virtue in man. A great blessing for the one who seeks it from God and cultivates it. It is like a person searching through a box of items that contains a nail. He searches carefully to avoid being pricked—just as a person with discernment takes care not to wound or hurt anyone.

ON PROGRESS AND TECHNOLOGY

... Science is a great thing—the noblest fruit of reason, which God has granted to man. But discoveries must be made for the benefit of humanity, not for its harm. If I give you a knife, you can use it to cut bread, but you can also use it to kill. So, be careful.

ON THE SCANDALS OF MONKS AND CLERGY IN GENERAL

It would be better for them to tie a stone around their neck and go to the middle of the ocean. They do not love Christ; they do not go to serve Him but to gain power and money. They live for authority and have become enamored with wealth. Woe to them, and thrice woe for the souls they will scandalize.

In the old days, children of wealthy families became priests and monks, giving away their money and possessions to the poor. They were rich and became propertyless and poor.

Today, some clergymen—not all, of course—enter poor and leave rich. May God enlighten them.

ON THE ANTICHRIST

... He will be a wicked and ill-tempered person, my child, but with an attractive appearance to deceive the world.

He will perform false miracles with the help of scientific sorcery, and those with lukewarm faith or no faith at all will use their minds—darkened by him—so that they do not understand.

Great caution is needed. During the days of the Antichrist beast, the mercy of Christ will flow abundantly, as if on the streets—that is how immediate His love and help will be.

The lawless one will come with war and great evil, and there will be severe economic hardship. He will try to enslave all people through money.

We must put an end to this deceiver because the world cannot set itself straight on its own. We will suffer in order to learn the harm we have done by being far from Christ.

ON HERESIES

... They are like epidemics—sometimes small, sometimes great. A vaccine is needed for our soul, and that is to remain steadfast in the Gospel, in the Holy Ecumenical Councils—in other words, simply in what the Creed of our faith proclaims.

— Do not engage in dialogue with them, for people today do not study the Gospels and do not know how to speak with them. Keep your distance from them. Pray that they may be enlightened by Christ.

ON PRAYER

... It is the only thing you can do without needing help from another person. You communicate directly with God—what a great thing! For a creature to speak with its Creator is a deeply personal moment, entirely your own.

... Just as when you are on the phone and others are talking, you ask them to be quiet so you can hear, so too, when you pray, you must remove every obstacle that hinders you from speaking with God.

— "Elder, should we say a specific prayer?"

— "My child, after the Our Father, God desires your personal conversation. Speak to Him as you would to your father—clearly, without unnecessary words. He understands everything."

DIALOGUES OF ELDER NIKODIMOS ON WITCHCRAFT

Elder Nikodemos dedicated the greater part of his life to saving people from the hands of the devil. His numerous experiences constitute a significant spiritual treasury, especially for those who wish to understand the schemes of Satan.

Despite his great physical exhaustion due to the vast number of people he had to help daily in his blessed cell, he shared invaluable counsel and experiences.

Through the grace of Christ and the blessing of the Elder, a comprehensive work has been undertaken to record what has been preserved regarding the problems the Elder faced with those who came to his cell, as well as his experiences in general.

"Elder, what is witchcraft?"

— "It is the craft of the devil to deceive people by promising them paradises, while in the end, he makes them his slaves and leads them to destruction and ruin. Just as every craftsman teaches his trade to his apprentices, so too does he, along with his demons, teach it—unfortunately—to people, with the ultimate goal of causing harm, great harm."

"Does Satan have many demons in his service?"

— "Countless, and as the Holy Scripture says, 'a third of the stars'—you understand the number."

"Since when has witchcraft existed in the world?"

— "From the moment man was created by God, the devil’s envy began for the most beautiful creature of God on earth. With the first human couple turning away from good and inclining toward evil, he began to devise ways and means to give to those who had cultivated wickedness. Using the desire for power and strength as his weapon, he deceived people, made them his instruments, and thus, evil grew greater.

"Many people do not believe that witchcraft, sorcerers, and Satan exist. The greatest accomplishment of Satan is that he has managed to turn people into materialists, leading them to deny the existence of God and, in their darkness, preventing them from seeing that there is an invisible yet real spiritual world. Those who say that Satan does not exist, you should know, are also denying the existence of God.

"With materialism as his weapon, he directs people’s thoughts toward material prosperity. Man struggles to build a beautiful body, to acquire wealth and power by any means, while neglecting his soul. He is concerned only with the senses, not the soul. That is why sorcerers have work—because they promise power, strength, wealth, and women who will become 'meek as lambs at their feet.'"

"How does a woman, for example, end up going to a sorcerer, and what might she ask of him?"

— "Take, for instance, a woman who has an illicit relationship with a married man. The man has not left his wife. The mistress, wanting him to belong solely to her, goes to a sorcerer, pays him, and tells him that she wants the man to be hers alone.

"The sorcerer, through invocations to unclean spirits and specific rituals, collaborates with demons, sending them to fulfill the mistress’s request.

"He gives her amulets or various substances, which she then mixes into food, drinks, or sweets. The unsuspecting man consumes them, and that’s when the problem begins. At first, everything seems fine, peaceful, and happy. But Satan never brings good.

"In the end, he disgraces the man—people find out, and he ends up in conflict with his wife and children. He is in darkness; he sees nothing. He feels happiness only with his mistress and begins to loathe his wife.

"I once asked a man who had a truly exceptional wife, 'My child, why don’t you want her anymore?' Listen to what he told me: 'Elder, when I look at her, I see her head as that of an ox, a pig, or a bull, and I am repulsed by her.'"

"What do evil people ask from sorcerers when they want to harm others?"

— "They ask for their victims to suffer financial ruin, illnesses, or even death. For women, they request constant pain throughout their bodies, especially in the abdomen, to make them infertile, and to cause them car accidents."

"How does God allow such things to happen to His creatures if He loves them?"

— "Do not confuse God with these things. A person who is close to God, walks according to His will, confesses after repenting for his mistakes, and receives Christ within him through Holy Communion cannot be harmed by witchcraft.

"He may face minor difficulties, but he is not in real danger. Those who are at risk are those unprotected by divine grace—those who have forgotten God, do not believe in Him, and crucify Him daily with their unrepentance. That is why the true antidote to witchcraft is literally a life in Christ."

"Elder, I have often heard you tell sick people who come to you that you will pray for them and their problem, but that they should also visit a doctor."

— "My child, a child once had epilepsy and suffered various seizures, as you well know. His parents believed that their child was possessed and brought him to me.

"By the grace of Christ, I discerned that he was not suffering from spiritual affliction, and it was clear that the only appropriate person for his condition was a doctor.

"That is why we have doctors, and we must respect their important role in society, for they are instruments of God to His glory, as they ease human suffering.

"Not everything is the work of demons. People should first go to a doctor, and if the doctors cannot find a solution, then they should visit a priest, who, with discernment and reverence toward God and the suffering person, will help them with his prayers, the blessings of the Church, and spiritual counsel.

"Everything will be beneficial and not harmful, as long as we understand their proper boundaries."

"Elder, those who have gone to mediums and sorcerers often have many icons in their homes and claim that they believe in God. What do you have to say about this?"

— "My child, how else would they deceive people? That is why they have icons—to mock. But do you not see the reality? A person goes to a sorcerer to harm his fellow man, sees the walls full of icons, and does not even stop to think: How can the sorcerer claim to believe in God while getting paid to do evil? Whom are they fooling? Do they think they can deceive God?

"But look also at the lives of these mediums and sorcerers—shipwrecks. They are divorced, sick, involved in many accidents, living through ongoing tragedies. If they do not repent, great misfortune awaits them.

"When they fail to win over a soul, the demons beat them, for they themselves are also beaten in turn by their chief demons for their failure."

"Elder, is it easy to become a sorcerer today?"

— "It is difficult to follow the path of good, but very easy to fall into evil.

"Unfortunately, books on witchcraft are freely sold, and the state should be vigilant, banning them—especially for children, who, driven by curiosity, are the most vulnerable to being led into such worlds.

"At first, you recite two or three little incantations, and suddenly, a young demon appears before you, ready to serve your every request. You lose your keys—he finds them. You misplace something—he retrieves it for you. You become amazed, your pride swells, and you begin to think you are someone important.

"At some point, when you summon him—often only you can see him, not others—you start asking for more difficult things. He then directs you to higher-ranking demons, with corresponding demands in return.

"Great caution is needed—this is dangerous. One does not play with such things. Even we, wearing the epitrachelion, see the struggles we endure."

"Elder, since those who are demon-possessed live a life in Christ, why do they not get well? What is happening?"

— "I pray from the depths of my heart that no human being may ever again be possessed by demons. But you should know that it is not enough for the afflicted person alone to live a life in Christ—through confession, prayer, Holy Communion, spiritual guidance, and spiritual reading. The entire family must also live in Christ.

"For when, by the grace of Christ, you pray over a person and the demon departs, but then the father blasphemes, the demon enters again through another door. The whole family must be in Christ—only then will you have God's mercy upon you."

"Elder, since the prayers of the Church have such great power against demons, why do priests avoid performing exorcisms today?"

— "The prayers of the One, Holy, Catholic, and Apostolic Church of Christ indeed have immense power. However, priests who perform them regularly must possess great spiritual strength, unwavering faith like a diamond, and a pure life.

"If we had priests who systematically read the exorcisms in their parishes, mediums, astrologers, and sorcerers in general would not have it so easy. But the Church has become worldly. The sick are not supposed to cry out and disturb the neighbors, who then complain to the higher-ranking bishops, and so on.

"Senior clergy have connections with the authorities and are influenced in order to receive various favors. And, as you know, those in high positions have their astrologers and parapsychologists before making any decision—they do not rely on the blessing of their mother or of Christ. As a result, silence is systematically enforced, and the devil dances freely."

"Elder, why was it that in the time of the Holy Apostles, even their shadow alone could heal a demon-possessed person, while today, even virtuous elders pray for countless hours with the appropriate prayers, yet healing does not come easily, or when it does, it takes time?"

— "Listen, my child. If you carefully read the Gospel, you will see that Christ revealed our weakness when He said to His disciples—who had complained that they could not heal a demon-possessed person—those striking words: 'O faithless and perverse generation.' He then explained that 'this kind (of demons) can only be driven out through prayer and fasting.'

"Thus, in the time of the Holy Apostles, miracles happened immediately because people needed to see in order to believe and be saved. Today, our salvation still requires the grace of Christ, but it also requires our own struggle.

"To give us the opportunity to struggle, Christ has given us the weapons of prayer and fasting, because we are not fighting against flesh and blood but against the rulers and powers of this world—that is, against demons, malevolent spiritual entities that seek to destroy souls.

"If any virtuous elder, through the grace of Christ and the prayers of the Church, were to heal an afflicted person instantly, then—especially in today’s world—people would lose the opportunity to struggle and to gain Paradise."

 

Greek source: https://agiooros.org/media/%ce%92%ce%99%ce%92%ce%9b%ce%99%ce%91/%ce%a0%ce%91%ce%a4%ce%95%ce%a1%ce%99%ce%9a%ce%91%20%ce%94%ce%99%ce%91%ce%a6%ce%9f%ce%a1%ce%91/%ce%a0%ce%9d%ce%95%ce%a5%ce%9c%ce%91%ce%a4%ce%99%ce%9a%ce%95%ce%a3%20%ce%9d%ce%9f%ce%a5%ce%98%ce%95%ce%a3%ce%99%ce%95%ce%a3%20%ce%a4%ce%9f%ce%a5%20%ce%93%ce%95%ce%a1%ce%9f%ce%9d%ce%a4%ce%91%20%ce%9d%ce%99%ce%9a%ce%9f%ce%94%ce%97%ce%9c%ce%9f%ce%a5.pdf

The Church in the Last Times...



...All the faithful must understand that the Church is not where it appears to be. The Liturgies will continue to take place, and the temples will be filled with believers, yet the Church will have no relation to those temples, nor to those cassocks, nor to those believers. The Church is where the truth exists. The faithful are those who continue the uninterrupted tradition of Orthodoxy, this work of the Holy Spirit. Priests are those who think, live, and teach as the Fathers and Saints of the Church, or at least those who do not deny them through their teaching. Where this continuity of thought and life does not exist, it is delusion to speak of the Church, even if all external appearances speak of it. There will always be a canonical priest, ordained by a canonical Bishop, who follows Tradition. Around such priests will gather the small groups of faithful who will remain at the end of times. These small groups will each be, in themselves, a local "Catholic" Church of God.

- Hieromonk Theodoretos (Mavros) the Hagiorite (+2007)

 

Original Greek: https://orthodox-voice.blogspot.com/2020/11/2007.html

How Did We Get Here? (2003)

by Dr. Timothy J. Clader, M.D. This was an invited talk, scheduled to be given at 11:00 a. m. on 28 Nov/11 Dec, 2003, at the Clergy Confer...