Orthodox Ethos https://orthodoxethos.com/ Orthodox Ethos is a collective effort of ordained and lay Orthodox Christians. Our purpose is to present and support the Orthodox truth, way and life. en-us Copyright 2021 Mon, 14 Jun 2021 00:00:00 +0000 <![CDATA[Uncut Mountain Press is Searching for an Experienced Translator from Greek to English – UMP is beginning a New and Important Project]]> https://orthodoxethos.com/post/uncut-mountain-press-is-searching-for-an-experienced-translator-from-greek-to-english https://orthodoxethos.com/post/uncut-mountain-press-is-searching-for-an-experienced-translator-from-greek-to-english Uncut Mountain Press is expanding and in need of more translators.

In particular, UMP is in search of an experienced translator from Greek to English who fulfills the following presuppositions:

1. Is a native English speaker

2. Has degrees of higher education from English language institutions

3. Is fluent in Modern Greek (reads and speaks easily)

4. Is an active Orthodox Christian

5. Has experience translating ecclesiastical texts

It is also preferable that the translator has lived in Greece for a time.

Anyone who fulfills these presuppositions and is interested in contributing to the publication of very important and timely Orthodox literature is encouraged to reach out to our Press at the following email address: team@orthodoxethos.com

Thank you.

The UMP Team

<![CDATA[NEW ONLINE COURSE: Russia’s New Martyrs and The Catacomb Church: A Type of the End Times – By Archpriest Peter Heers]]> https://orthodoxethos.com/post/new-online-course-russia-new-martyrs-and-the-catacomb-church-a-type-of-the-end-times https://orthodoxethos.com/post/new-online-course-russia-new-martyrs-and-the-catacomb-church-a-type-of-the-end-times Spring-Summer Course 2: May 25 - July 27, 2021

CROWDCAST PAGE: https://www.crowdcast.io/e/russias-new-martyrs--the

YouTube link for first lesson: https://youtu.be/IXyrRmTdLss

Outline of Course

General Description

This course will introduce and examine the witness and stance of the new martyrs under the atheist yoke, as well as the life, witness and stance of the Church in Russia during the first two decades of Bolshevik rule (1918-1938).

Objectives of the Course

This course aims to present the ecclesiological and spiritual stance and witness of the confessors and martyrs of the Church under militant atheism, for the purpose of learning valuable lessons for the faithful today, who face the rise of authoritarianism and Caesaropapism in the post-Covid world.

Further Aims of the Course

  1. To better understand the historical conditions to which the Church of Russia was subjected from 1918-1938.
  2. To encounter and be edified by the witness of the confessors and martyrs during this period.
  3. To glean spiritual and ecclesiastical insights from the stance of the new martyrs for application to our own situation today.
  4. To discern the errors of Caesaropapism (and “Sergianism”) and how the saints understood and countered this error.

Lecture Times and Dates:

  • Meets: Tuesday evenings, 9 PM (EST), 6 PM (PST). Viewable through Crowdcast, Youtube, Twitter, and Facebook pages.
  • Q&A sessions are held through Crowdcast on Thursday evenings 9 PM (EST), 6 PM (PST).
  • Lectures are held: May 25; June 1, 8, 15, 22, 29; July 6, 13, 20, 27.

Lecture Topics:

Lesson 1: May 25th: Introduction: Russia’s Golgotha, A Type of the End Times

Lesson 2: June 1st: The Onslaught of Persecution and Resistance under St. Tikhon

Lesson 3: June 8th: The Renovationists and the Orthodox Response

Lesson 4: June 15th: The Satanic Bolshevik Mentality and Methodology

Lesson 5: June 22nd: The Life and Witness of the New Martyrs (1918-1928)

Lesson 6: June 29th: The Declaration and Stance of Metropolitan Sergius (“Sergianism”)

Lesson 7: July 6th: Consequences of the Declaration and the Orthodox Response

Lesson 8: July 13th The Catacomb Church

Lesson 9: July 20th: The Life and Witness of the New Martyrs (1928-1938)

Lesson 10: July 27th: Conclusion: Lessons for the Last Christians

Please submit your questions ahead of each lesson. Questions can be submitted directly to the Crowdcast page of the particular lesson, which is preferable, or under the announcement in Patreon for each lesson. All questions submitted during the lecture will be answered at the Question and Answer session on Thursday evening.

Course Text:

Russia’s Catacomb Saints by Ivan Andreyev and Fr. Seraphim Rose

The Course text is available online: http://russiascatacombsaints.blogspot.com

AND as a PDF on Scribd: https://www.scribd.com/book/127042465

And, elsewhere: http://austroca.org/wp-content/uploads/2017/03/rus...

AND ALSO: https://sites.google.com/a/books-now.com/en2089/97...

AND ALSO: http://www.mediafire.com/file/vh43he9cspf0jal/Russ...

- - -

Access to Lectures (Tue. 9 PM EST):

Crowdcast (with Patreon): https://www.crowdcast.io/e/russias-new-martyrs--th...

YouTube The Orthodox Ethos Channel: https://www.youtube.com/orthodoxethos

Facebook Page - Fr. Peter Alban Heers: @orthodoxchristianpresbyter

Facebook Profile - Peter Heers: https://www.facebook.com/frpeterheers

Facebook - Orthodox Survival Course www.facebook.com/groups/902482170257251/

Twitter - Orthodox Ethos: https://twitter.com/frpeterheers

Access to Q & A (Thur. 9 PM EST):

Crowdcast (with Patreon): https://www.crowdcast.io/e/russias-new-martyrs--the

<![CDATA[We are not here, we are up there, with the Saints – - Elder Aimilianos of Simonopetra]]> https://orthodoxethos.com/post/we-are-not-here-we-are-up-there-with-the-saints https://orthodoxethos.com/post/we-are-not-here-we-are-up-there-with-the-saints Where is Christ? Here and everywhere! Above all, Christ, the second person of the Holy Trinity, is seated within the Holy of Holies, at the right hand of the heavenly Father. So don’t think that when we go to church, we are simply entering and exiting an ordinary building. Instead, we go up to, and make our entrance into, the Holy of Holies, into the heavens themselves. As we open the curtain of the Royal Doors, and Christ is present in the Holy Chalice, so to do we sinners open the doors of heaven and enter! Although we are sinners, when we enter into the Liturgy, we go up to the heavenly Jerusalem. It is then that you will realize what greatness our souls can experience! We sit down at the right hand of the Father, receiving honor from the honor of Christ, and taking the most honorable flesh of our Lord and God.

When we enter church, then, we are traversing the distance from earth to heaven. We pass beyond the stars, we leave the angels below us, and we rise up to the heights of the Holy Trinity. This is the mystery of our Church... The same mystery is enacted here, outside the space of the sanctuary. In front of us we see various images, above us are the lamps, each hanging next to the other. But that’s wrong. These too are a part of the mystery. We are not here. We are up there, together with the assemblies of the Saints, together with the ranks of the angels, with the six-winged Seraphim - whose swift movements teach us to hasten day and night to Christ - together with the cherubim of many eyes, so that our own eyes can become accustomed to seeing Christ. This is a sacrament. This is what a “Mystery” of the Church means...

We thank you, Lord our God, because you have brought down the ranks of angels and raised us up to heaven. We are found worthy to stand before the heavenly father. . . “Woe is me, for I am lost!” (Isa 6:5). Woe is me, said Isaiah the prophet, for God Himself has descended upon me, and I am afraid I will die. And this is what we should also say when we come into church. We should be afraid, but we should also rejoice. We should tremble, but our hearts should also leap for joy, because we are embracing God, and God is embracing us.

So we have come to church, to the Liturgy! Let nothing disturb the tranquility of your soul. God is present. Wherever we look, God is before us! If we don’t see Him, this doesn’t mean He isn’t there, but only that our eyes are not used to seeing him. At the end of the Divine Liturgy, we proclaim: “We have seen the true light”. Our hearts have seen it. We have felt it deep within our life.

- From: “Our Church Attendance: Reflections on the Divine Liturgy of St. James” in The Church at Prayer

<![CDATA[How do I train myself to love Christ with all my heart, soul, and mind? – - A Reply to a Brother in Christ]]> https://orthodoxethos.com/post/how-do-i-train-myself-to-love-christ-with-all-my-heart-soul-and-mind https://orthodoxethos.com/post/how-do-i-train-myself-to-love-christ-with-all-my-heart-soul-and-mind Recently, I listened to your podcast “The Love of Truth as the Key to Salvation.” The question that came to me is:

how do I train myself to love Christ with all my heart, soul, and mind?”


A. By crucifying your mind, heart and soul.

- The old man must die. The passions, these must be uprooted. (The negative energy, so to speak.)

B. He must increase, we must decrease.

- The new man must be put on. The virtues must be acquired. (The positive energy, so to speak.)

{Note: The Prayer of Jesus (when practiced daily, in our prayer rule and throughout the day) helps to “accomplish” (=to be gifted) both purification and illumination, it is both at once a “negative” cleansing and a “positive” acquiring. Of course, the Holy Spirit does everything, but we have to “get out of the way,” we have to prepare the way, open the door, allow forHis entry and His working. We have to work together with him, synergy.}

C. Also: By first of all loving truth within your own soul and hating untruth within yourself.

- When one prays continually the Jesus Prayer and is watchful over his soul, he begins to notice how many lies he tells himself to justify his indulging the passions. This must come to an end. One must have the courage to face the idol they have created of themselves and smash it. If we do not hate sin, we are not worthy of Christ. (Someone who works on their inner life, on themselves, and in this way, slowly acquires philotimo, selfless love of Truth, goes two miles when asked to go one, and gives not only his jacket but the shirt off his back.)

D. By strictly following the hierarchy set down by God and never allowing the lower to supplant the higher, as, for example, is apparent in the 10 Commandments. ( #1. First love of God. #5 Honor your father and mother. When the two conflict, love the first more.) The knowledge of this hierarchy and the love of the higher things will be essential in the days of antichrist, when many will fall away because they have not loved the higher things; they will be deceived and drawn away by love of the things of this world, which the antichrist will give in abundance, including health, and security and peace.

E. Last but not at all least: loving the Holy Fathers and their lives and their writings. To be a lover of Truth is to follow the holy fathers and Saints in everything. To imitate them. To read - on a daily basis - their lives and exploits and their wisdom and to immerse oneself in their teachings. (Many Christians today are ignorant of this presupposition and think that they can be ignorant of the Holy Fathers and their teachings and that it is sufficient to blindly follow the clergy or hierarchy, as if they are infallible. Rather, we must know our faith. We must know what we mean when we confess and say the Symbol of Faith. In the days of antichrist, and even those days leading up to the antichrist, this blind following will lead many into delusion.)

<![CDATA[Pascha 2021 - Open as always for Everyone (On the change of time of Paschal Services) – Metropolitan Neophytos of Morphou]]> https://orthodoxethos.com/post/pascha-2021-open-as-always-for-everyone-on-the-change-of-time-of-paschal-services https://orthodoxethos.com/post/pascha-2021-open-as-always-for-everyone-on-the-change-of-time-of-paschal-services Translation of Homily into English by Christiana Fidirikkos

“May our works are blessed even though the authorities in this world make it difficult with these measures they enforced on our nation & more so The Resurrection of our Christ as they don’t want our nation to be strengthened by The Resurrection of Christ.

Why? One who lives The Resurrection may also Protest! The people of the New World Order are scared of this. As it seems these people want the Orthodox to celebrate Pascha not on the 3rd Day, the Day it should be, on the Sunday. This is why it’s called Holy Saturday in the Holy Gospel.

Sunday, is the Day of The Resurrection of Christ, it should be celebrated on this day. Like you heard today and every other times, in the Holy Gospel the Apolytikion of Lazarus and his Resurrection. This is our Certificate!

Just like Christ Resurrected Lazarus, He will also Resurrect us and nobody will remain in their graves.

Our soul is Eternal Life, this is our perspective, just as long as we want it, God wants it.

There are evil people, people from other religions and faiths, masons, satanists, fanatic zionists, only certain Jews, not all, want to bring confusion to the celebrations mainly of the Orthodox.

Why the Orthodox?

Because the Orthodox is the one and only true Church, the God/ Human Body of Christ.

Especially this year, the Jewish “Fasca” this is what they call Pascha, on the 1st May. Our Pascha whom 318 Holy Fathers of the 1st Ecumenical Synod appointed to be celebrated after the “Fasca” of the Jews.

This is why people all over the world are trying to change the Orthodox Pascha to a different day and time it supposed to be.

Unfortunately in Greece, the Bishops and Archbishop agreed for Pascha and the Liturgy to begin at 9pm. If it begins at 9pm it will finish by 11pm, so they’ll celebrate on the 2nd day whilst our Christ is still in Hades.

They want to change the law of our Orthodox Church. There is a plan, slowly slowly to have one Pascha with the Catholics and one with the Jews, to guide the Orthodox to One World Religion before the Global Dictatorship!

When we first said this, they called us conspirators. Now slowly slowly their plans are been exposed and they need to be exposed.

What’s their agenda?

They’re using this illness, which does exist and we’re all living it, it is the result of all our sins, all people and all nations. They’re scaring people with masks, double & triple masking maybe tomorrow, also with vaccines that haven’t been properly researched.

Many scientists are talking about Genetically modified vaccines, what does this mean? Children will be injected, girls injected will become sterile and babies been born will have many different abnormalities, physical disabilities, respiratory disorders, Down syndrome, anaemia and many more.

This is said by Great Doctors, in particular one well known doctor who won a noble prize for his findings of aids and he says what I convey to you.

They will not allow for our voices to be heard, whenever they hear these videos they take them down from YouTube. Understand we live in Totalitarian times, they’re introducing it politely.

They say your kids need to have the vaccine to attend school, what are the parents to do? Parents have a problem. To use the health services you need the vaccine with a certificate and a follow up every six months.

If these changes are occurring in fertilisation do you know what this means?

It means our grandkids and great grandkids they’ll be burdened with these illnesses. The older ones will have many side affects.

We have a duty to tell you our thoughts and the choices are yours. What I want Father Eleftherios is what we did every other year in regards to the Holy Week and the Liturgy. Our doors of our Churches will remain open for all. Men and Women, sick and healthy.

The Church is a Hospital, for our soul and body, how many people have come to Church unhealthy physically and spiritually and have become well. Healthy people have come to Church and died in Church. My Aunty Anna, died immediately after consuming Holy Communion and this was seen as a good sign.

We live and work towards Eternal Life, old and young, healthy and the sick, vaccinated and unvaccinated, masked and unmasked.

We commune The Body and Blood of Christ, we receive The Holy Spirit for the forgiveness of our sins and for our Eternal Life.

People ask me, don’t people get sick in Church?

Yes we do, just like when feel the cold but what does the Father say when it’s time to commune, “ With Fear of God with Faith and Love come Forward “

Whoever communes with Fear of God, with Faith and Love in Orthodoxy, the only thing they receive is The Holy Spirit and not any illnesses even if a person next to me has leprosy.

When we have fear of illnesses, fear of people what we’re afraid of will happen whether we’re inside or outside the Church.

Do you realise what the Fear of God is? We only need the Fear of God and whatever other fears we have about how and when we’ll live earth it’s up to God. God tells us during our funeral service.

I want the committee to be very polite and not be like police officers. Even if the state requires 50 people to enter the Church vaccinated with a certificate, for us The Holy Baptism is our Certificate.

Don’t request 40 or 50 people only. Our Holy Gospel says, as many or as little may enter.

What a beautiful service we’ve had today, as if we were the Patriarchate.

Please, with the good spirit tell all the people in the other parishes, The Litany of The Burial of Christ will be held around the Church and not on the streets so we don’t provoke. If anyone wants to come with masks can, it’s up to you but you need to kiss the Holy Icons without a mask and receive the Holy Bread without a mask, kissing the Father’s hand.

The Priest who gives the Holy Bread without fear of getting sick is a winner with Christ. My message is don’t be provocative or less Orthodox than in previous years.”

<![CDATA[The Stance of Saint Paisios the Athonite on the Reception of Converts in the Baptism of the Heterodox – An excerpt from Apostle to Zaire: The Life and Legacy of Blessed Father Cosmas of Grigoriou]]> https://orthodoxethos.com/post/the-stance-of-saint-paisios-the-athonite-on-the-reception-of-converts-in-the-baptism-of-the-heterodox https://orthodoxethos.com/post/the-stance-of-saint-paisios-the-athonite-on-the-reception-of-converts-in-the-baptism-of-the-heterodox — A follow up to a recent post “The Stance of St Iakovos of Euboea on the Reception of Converts and the Baptism of the Heterodox”.


“Many have commented: “How is it that the Africans, being only recently baptized, can maintain such an intensity and exactness in their Orthodoxy, while many of us in parishes in Greece, America and elsewhere are much more lax?” The answer, I believe, lies partly in that Father Cosmas, their father, guide, and example, was himself strict and precise in his living and imparting of Orthodoxy. He was a monk in the long tradition of Athonite monasticism, and he hailed from the city of Ss. Cyril and Methodios, Thessaloniki, known for its rich ecclesiastical tradition. He kept with exactness, as well as discernment, the canons and standards of the Church, not out of some kind of reactionary conservatism or unfeeling zeal, but out of humility and because they provide what is best for man’s soul, derived as they are from the experience and wisdom of the Saints and Fathers of the Church. One such issue, in which he consciously chose the blessing of God’s Saints over the transient benefits of our ecumenical age, was baptism. “When baptizing,” he says, “I implement the Athonite order of things. We’ve done 250 baptisms, and, not only with idol worshippers, but also with Catholics who become Orthodox, we baptize them in deep rivers. My actions will have consequences when news reaches the Patriarchate of Alexandria, which holds that the Protestants are only in need of chrism. Until then, however, we will only do baptisms so as to have St. Nicodemos’ blessing.”14 Father Cosmas, as is clear further down, was not one to fly in the face of ecclesiastical authority. His decision to baptize those coming from heterodox confessions was done purely out of love for their souls and their eternal salvation, as well as love for God and His Saints, not suffering his conscience to disobey their sacred teachings. He acted not only out of respect for the Saints of ages of past, but out of humility and obedience to the wise counsels of living saints: “I remember the words of Father Paisios, who told me that, most of the time, the baptism that the heretics perform only passes over their skin.”15 Having this in mind, his love for the catechumens dictated that he provide them with the complete and saving initiation into the eternal life of the Church. This had consequences, of course, but not only for his relationship with the upper hierarchy. Primarily it had consequences for the establishment of a spiritually healthy, powerful and faithful Orthodox Church, before which the Orthodox world now stands in admiration.”

- Apostle to Zaire: The Life and Legacy of Blessed Father Cosmas of Grigoriou.

*Note: they have rememberable and amazing missionary to Africa, Fr. Cosmas, was a monk of Grigoriou Monastery on Mt. Athos and his abbot and elder, George, who was renowned and universally respected, also - with all of Athos, essentially - held (of course) the same stance (and his monastery still does).

<![CDATA[The Stance of St Iakovos of Euboea on the Reception of Converts and the Baptism of the Heterodox – - Dr. Nicholas Baldimtsis]]> https://orthodoxethos.com/post/the-stance-of-st-iakovos-of-euboea-on-the-reception-of-converts-and-the-baptism-of-the-heterodox https://orthodoxethos.com/post/the-stance-of-st-iakovos-of-euboea-on-the-reception-of-converts-and-the-baptism-of-the-heterodox

The entire wondrous life of Elder Iakovos, with his spiritual and bodily struggles, was based on his Orthodox faith. Particular events and practices of the wise and discerning Elder confirm the precise observance of the dogmatic teaching of the Church. The Elder taught in practice. Let’s refer to one of the many such examples.

When an adherent of Catholicism expressed a desire to become Orthodox, he told him, “what prevents you to be baptized” (Acts 8:36). Out of respect to the ecclesiastical hierarchy he counseled us to go to the bishop of the area and to announce the man’s decision. “You will go to the bishop who, immediately upon hearing of your decision, will rise from his throne and embrace you, my child, out of joy that you want to become Orthodox.” In saying this, he was actually describing his own spiritual state and desire.

To our great surprise we were not able to even see the face of the Bishop! Through his Deacon he communicated to us that, according to a decision of the Holy Synod [of the Church of Greece], the baptism of Latins is valid and does not need to be repeated. He simply needs to sign a written confession and the Mystery of Chrismation is be performed.

When we informed the Elder of this, he said: I don’t know what the Holy Synod decided. I know what the Gospel says: “He that believeth and is baptized shall be saved” (Mark 16:16). He said this and went and brought a large baptismal font, appropriate for adults, from nearby Limni, Euboea. In the chapel of St. Haralambos, which was the cell of Saint David of Euboea, the Holy Elder performed the Mystery of Baptism with great splendor, and also the Mystery of Chrismation according to the Orthodox typikon, with help of the Archimandrite Father Paul Ioannou, his spiritual child, who later became the Metropolitan of Siatista. I, who write these words, was The Godfather (sponsor).

- An excerpt from the Synaxarion of our Venerable and God-bearing Father Iakovos of Euboea, by Dr. Nicholas Baldimtsis, Volos, Greece

<![CDATA[Orthodox Ecclesiology - Lesson 7: The Kollyvades Fathers and St. Hilarion (Troitsky) – Archpriest Peter Heers]]> https://orthodoxethos.com/post/orthodox-ecclesiology-lesson-7-the-kollyvades-fathers-and-st-hilarion-troitsky https://orthodoxethos.com/post/orthodox-ecclesiology-lesson-7-the-kollyvades-fathers-and-st-hilarion-troitsky The Kollyvades Fathers and St. Hilarion (Troitsky)

We now come to one of the most crucial time periods and to perhaps the most important patristic interpretation as to the identity and boundaries of the Body of Christ, especially as it pertains to the present challenge to the Church posed by contemporary, syncretistic ecumenism.

In Lesson 7 we will look at the teachings of the so-called “Kollyvades Fathers,” 18th and 19th century saints and ecclesiastical fathers chiefly of the Ecumenical Patriarchate and in the region of Greece. Those considered "Kollyvades Fathers" include Ss. Athanasios of Paros, Makarios of Corinth, Nikodemos of the Holy Mountain, Paisios Velichkovsky, Kosmas Aitolos, Nektarios of Aegina, Savas of Kalymnos and Nicephoros of Chios, Nicholas Planas. We will look mainly at the Athonite Kollyvades Fathers, especially their interpretation of Canon VII of the Second Oecumenical Council and their stance taken with regard to the reception of the heterodox into the Church.

We will also look at the writings on this matter of another Kollyvades Father in Russia, St. Hilarion (Troitsky), who truly was a great star in the firmament of the Russian Church in the first thirty years of the 20th century.

Lesson 7:

5:10 Introduction and Announcements

7:30 Prayer and Troparion

9:00 Intro: The Choir of the Kollyvades Fathers

17:30 Neophytos Kavsokalyvites & St. Athanasios Parios

19:50 St. Makarios of Corinth & St. Paisios Velichkovsky

20:53 St. Nikodemos the Hagiorite

24:15 The Background to the Oros of the Three Patriarchs (1756), Patriarch Cyril V of Constantinople

29:30 Oros of the Great Church on the Baptism of Papal and Reformed Protestants (1756) - 1

34:37 Oros of the Great Church on the Baptism of Papal and Reformed Protestants (1756) - 2

38:43 Oros of the Great Church on the Baptism of Papal and Reformed Protestants (1756) - 3

44:15 Canon VII of the Second Oecumenical Council

51:00 Ecclesiological and Canonical Presuppositions

57:50 The Apostolic Canons (46, 47, 50, 68)

1:04:00 Canon VII of the Second Oecumenical Council (compared)

1:05:20 Solving the Problem of Apparent Contradictions (1)

1:09:00 Solving the Problem of Apparent Contradictions (2): Answer, part 1 - St. Nikodemos explanation of oikonomia

1:15:00 Solving the Problem of Apparent Contradictions (3): Answer, part 2 - Insistance on akriveia based on transgression as to the type or kind of baptism.

1:18:37 Solving the Problem of Apparent Contradictions (4): Answer, part 3 - Degree of deviation from Faith not of primary importance.

1:23:21 Summary by Fr. George Metallinos (1)

1:25:25 Summary by Fr. George Metallinos (2)

1:29:00 Application of the Canon to the Present Day (18th century) (1) - Conciliar Witness

1:32:00 Application of the Canon to the Present Day (18th century) (2) - Heresy and Loss of Baptism among the Papal and Reformed Protestants

1:33:45 Can Oikonomia be Applied to the Papal Protestants?

1:38:10 Question: Doesn’t the Latin pouring or sprinkling contain sanctification and grace by virtue of the invocations of the Holy Trinity?

1:41:05 Question: Why cannot “the same likeness of death” also be expressed through affusion or aspersion?

1:42:59 Four Important Questions posed to the Latins and Unionists (Vatican II responds: not interested in “signifying the death and resurrection of Christ.”)

1:45:40 The Latins are Absolutely in the Category of Needing to be Baptized

1:48:55 The Kollyvades Fathers and Dorotheos Voulismas

1:53:10 St. Hilarion (Troitsky): The “Russian Kollyvades Father” - on the the 1756 Oros, the Interpretative Key of Oikonomia and the Influence of the Latins on Russian theology and practice.

Question and Answers:

2:11:30 - The oikonomia in clinical baptism: emergency in the Church, not the norm outside the Church.

2:13:00 - Is Patiarch Cyril V, Cyril Loukaris?

2:14:00 - What about the saying: “We know where the Holy Spirit is, but not where it is not”?

2:18:50 - Are there always pastoral exceptions for administering baptism?

2:21:33 - If we skip baptism do we skip receiving our own guardian angel? What are we receiving from the heterodox (when we oiknonomize)?

2:23:36 - Are those converts who become priests, who have not been received by baptism or were received by Oikonomia without justification - is their ordination/priesthood legitimate?

2:25:55 - Can I insist that I be received by baptism if my priest refuses to do this? The norm and the exception in our day.

2:28:00 - What is the better translation: remission of sins or forgiveness of sins?

2:29:00 A family member was received into Orthodoxy by chrismation. What should I tell him with regard to baptism?

2:30:43 - What do you say to those who hold that once someone has received holy communion that this completes anything which is lacking? (Positions of St. Dionysios and St. Firmilian)

2:33:00 Closing comments and next week’s class

2:35:00 Troparion (for the Holy Cross of Christ)

<![CDATA[Orthodox Ecclesiology - Lesson 6: Ss. Gregory Palamas, Nicholas Cabasilas and Mark of Ephesus – Archpriest Peter Heers]]> https://orthodoxethos.com/post/orthodox-ecclesiology-lesson-6-ss-gregory-palamas-nicholas-cabasilas-and-mark-of-ephesus https://orthodoxethos.com/post/orthodox-ecclesiology-lesson-6-ss-gregory-palamas-nicholas-cabasilas-and-mark-of-ephesus We will narrow our examination at this point in order to properly focus and benefit from those theological and historical signposts which are more relevant and beneficial for us in our time.

To this end we have chosen to focus on the other two great “pillars of Orthodoxy,” besides St. Photios the Great (see Lesson 5), namely, St. Gregory Palamas and St. Mark of Ephesus, before we move on, next week, to the Kollyvades Fathers in the 18th and 19th centuries.

But we begin where we left off, at the Great Schism, and stop shortly at the false council of Lyons before arriving at the theology and ecclesiastical stance of St. Gregory Palamas, which is of the utmost importance today, and the witness and stance of St. Mark or Ephesus.

<![CDATA[Orthodox Ecclesiology - Lesson 5: The 8th Oecumenical Council & the Great Schism – Archpriest Peter Heers]]> https://orthodoxethos.com/post/orthodox-ecclesiology-lesson-5-the-8th-oecumenical-council-and-the-great-schism https://orthodoxethos.com/post/orthodox-ecclesiology-lesson-5-the-8th-oecumenical-council-and-the-great-schism The Church in the post-Iconoclast age and pre-schism period, in the Eighth Oecumenical Council under St. Photios the Great and at the end of the first millennium and the eve of the Great Schism and beyond.

The fifth lesson of our 10 week course, "Orthodox Ecclesiology: The One, Holy, Catholic and Apostolic Church and the Pan-Heresy of Syncretistic Ecumenism" will also look at the 1st-2nd Council and the important canons therein dealing with the proper response to heresy and the events leading up the Schism and the proper understanding of the reasons for the Schism.

This lecture will take place on Tuesday March 16th @ 9 PM EST. [NOTE: The time and date has been changed BACK to Tuesday, contrary to previous announcements that it will be held on Wednesday.]

If you are not a patron of OE, join us there (with any donation you like ) for our important Q & A session held on Thursdays at 9 PM EST - only for patrons.

5:20 Introduction and Announcements

7:42 Prayer and Troparion

9:18 St. Photios the Great: Biography * Timeline

25:25 The First-Second Council of 861

40:02 Pope Nicholas’ 863 Council: Pretensions of Authority

44:30 The Schismatic Stance of Pope Nicholas - The Roots of the Great Schism

51:54 The Council of 867 and the Anathematizing of Pope Nicholas

57:40 The ‘Ignatian’ Council (869) to Condemn Photios

59:23 The Eighth Oecumenical Council (879)

1:01:40 Recognized by Rome for 200 Years!

1:05:40 How did it happen that Franco-Latins came to ignore conciliar history?

1:08:20 The Pope Condemns...the Papal Protestants

1:12:44 The Basis for Unity was Accepted at the Eighth Oecumenical Council

1:14:24 The Horos (Decision/Boundaries) of the Eighth Oecumenical Council

1:19:00 The Bishops of the Council Unanimously Agreed and Proclaimed (including the Papal Legates)

1:12:14 Conclusion: The Schism in 1054 - The Fruit of 200 Years of Apostasy

1:31:20 Final Words and Q & A

1:33:22 Question 1: Does the Filioque really matter? How does it impact upon ecclesiology?

1:37:13 Question 2: Is the Phanar trying to unite with the Pope by 2025?

1:38:38 Question 3: What should you do if your priest is a former RC and was received by chrismation?

1:42:40 Question 4: What about a defrocked priest by Patriarch A who is received by Patriarch B and allowed to serve? What do we say about the baptisms he performs?

1:44:05 Question 5: What is the proper way to refer to Christ? By ‘Jesus’ or by ‘Christ’?

1:44:55 Question 6: We have left our parish due to innovations. What will the Sunday of Orthodox look like? Should we call the priest and inquire about what they will do?

1:47:15 Question 7: What are the spiritual ramification of the Filioque?

1:49:42 Question 8: What is the proper term to use to refer to the Roman Orthodox Christians?

1:51:46 Question 9: Why is the white clerical collar used? Is it Orthodox?

1:52:58 Question 10: How do Latins reconcile the 200 years of accepting the 8th Oecumenical Council with Papal Infallibility?

1:53:46 Question 11: Why does it say that Pope Marinus anathematized St. Photios? Does this mean also a rejection of the 8th Council?

- - -

A Word on the Course Aims:

It is hard to underestimate the importance of acquiring the Orthodox outlook on the Church in this day and age of syncretistic ecumenism and the rise of the spirit of Antichrist! To truly entrust oneself to Christ and come to the experiential knowledge of Christ is to experience Him as Body of Christ and to enter into the Mystery of the Incarnation, of which the Church is the continuation.

In this 10 week course we will survey the great monuments of our Faith IN the Church, i.e. Christ, including the key writings of the Saints, Holy Fathers and Oecumencial Councils.

OE is NOW ON PATREON, where you can also sign up for The Orthodox Survival Course:

- Link to New Patreon Page: https://www.patreon.com/frpeterheers

- Link to Announcement on OE: https://orthodoxethos.com/survival-course-2020

- - - - -

Share and Subscribe to the OE YOUTUBE CHANNEL:






*For all who would like to support The Orthodox Ethos, donations can be made via Paypal at the following link:

-- http://paypal.me/FrPeterHeers

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<![CDATA[Orthodox Ecclesiology - Lesson 4: Ss. Maximos & the Damascene, the 6th & 7th Oecumenical Councils – - Archpriest Peter Heers]]> https://orthodoxethos.com/post/orthodox-ecclesiology-lesson-4-ss-maximos-and-the-damascene-the-6th-and-7th-oecumenical-councils https://orthodoxethos.com/post/orthodox-ecclesiology-lesson-4-ss-maximos-and-the-damascene-the-6th-and-7th-oecumenical-councils We will begin the lesson by briefly looking at some aspects of St. Augustine’s stance vis-a-vis the Donatists and also St. Hypatios’ reaction to Nestorius, but we will move on to cover aspects of the readings for week 4: The Church in St. Maximus the Confessor’s theology, the condemnation of Pope Honorius, the Church in St. John of Damascus and the 1st and 95th canons of Trullo, as well as St. Tarasius’ application of economy at the 7th Oecumenical Council.

5:24 - Introduction and Announcements

10:44 - Opening Prayers

12:23 - Lecture commences (Slides 1-2)

12:30 - Slides 3-7: Can the Orthodox Today consider - or reconsider - their ecclesiology on an Augustinian basis?

31:48 - Slides 8-14: How Did the Holy Fathers deal with heretics BEFORE a Synodical Condemnation?

45:51: Slides 15-24: St. Maximos the Confessor: On the Unity of the Church

1:21:23 : Slides 25-30: St. John of Damascus on Holy Tradition and the Church

1:34:06 : Slides 31-33: Canon 95 of the Council of Trullo

1:42:47 : Slides 34-25: St. Tarasius, Patriarch of Constantinople (& the 7th Council)

- - - - -

OE is NOW ON PATREON, where you can also sign up for The Orthodox Survival Course:

- Link to New Patreon Page: https://www.patreon.com/frpeterheers

- Link to Announcement on OE: https://orthodoxethos.com/survival-course-2020

- - - - -

Utilize the Orthodox Ethos Podcast Interactive Transcripts!:

-- https://oe-transcripts.now.sh

*For all who would like to support The Orthodox Ethos, donations can be made via Paypal at the following link:

-- http://paypal.me/FrPeterHeers

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<![CDATA[Orthodox Ecclesiology - Lesson 3: St. Basil the Great, St. Augustine, and the Response to Nestorius – Archpriest Peter Heers]]> https://orthodoxethos.com/post/orthodox-ecclesiology-lesson-3 https://orthodoxethos.com/post/orthodox-ecclesiology-lesson-3 In this third lesson of ten in our course on Orthodox Ecclesiology we will focus on the important canons of St. Basil the Great with regard to ecclesiastical exactitude and economy, with St. Augustine's treatise Against the Donatists On Baptism, and how the Church Fathers countered the heresy of Nestorius, and more.

5:39 General Introduction

9:12 Prayers and Troparion

10:50 Introduction to Lesson

11:40 Was St. Cyprian’s Ecclesiology that of the Early Church and was it Adopted by the Church Fathers after him, such as St. Basil?

14:26 - 1. Step One: Review - The 3rd Century Patristic Concensus as to the Presence of the Holy Spirit in the Mysteries of the Church Alone

18:07 2. What do modern Orthodox scholars have to say about St. Cyprian and Orthodox Ecclesiology?

18:50 Fr. George Florovsky

20:46 Met. Kallistos Ware (his study of Eustratios Argenti)

22:12 Met. Hilarion of Volokolamsk (Alfeyev)

25:55 Archimandrite Placid (Deseille)

30:41 Photos from the Baptism of Fr. Placid and his brotherhood

33:00 St. Cyril of Jerusalem on Heretical Baptism (and St. Basil’s canon and oikonomia)

37:50 St. Athanasius the Great on Heretical Baptism

42:10 St. Gregory the Theologian on Heretical Baptism (1)

45:15 St. Gregory the Theologian on Heretical Baptism (2)

46:43 St. Gregory the Theologian on Heretical Baptism (3)

47:57 St. Gregory the Theologian on Heretical Baptism (4)

50:32 St. Gregory the Theologian: Conclusion

51:09 St. Basil the Great: Following the Holy Fathers, Canon 1

57:08 St. Basil: Continuing in St. Cyprian’s Footsteps, Canon 1, 47

1:04:35 The Interpretative Key of Akriveia - Oikonomia (taken for granted)

1:08:07 A Pastoral Matter for which Ecclesiology is a “Given”

1:12:14 Akriveia - Oikonomia — Exactitude and Economy (1)

1:16:25 Akriveia - Oikonomia — Exactitude and Economy (2)

1:20:20 Akriveia - Oikonomia — Exactitude and Economy (3)

1:26:02 St. Basil’s Three Classifications: Heresy, Schism and Unlawful Congregations / When Schism is not a . . . Schism

1:32:40 St. Hilarion Troitsky on St. Basil’s understanding of Schism [taken from On the Unity of the Church]

1:35:19 St. Hilarion’s analysis (cont’d)

1:40:41 St. Basil the Great: Canon 47 [slide to examine on one’s own]

1:41:20 What is it that modern scholars can’t or won’t understand St. Basil and oikonomia? (1)

1:44:50 (cont’d): Keys to Understanding (what many scholars are missing) (2)

1:46:04 Blessed Augustine of Hippo: “Creating a new theology of the Church”; in another sheer, another way of thinking about the Church.

1:49:25 Blessed Augustine of Hippo (2): No Fruitfulness outside of the Church; distinction between validity and efficacy, the sacrament and its reality (res sacramenti)

1:52:10 Blessed Augustine of Hippo (3): No Grace of the Holy Spirit Outside the Church [card appears at 1:54:12]

1:56:00 Q & A - #1: St. Paul baptizing disciples baptized by Holy John the Forerunner

1:56:36 - #2: Why wasn’t our ecclesiology and sacramental theology handed down in Rome?

1:58:50 - #3: I was received by chrismation and later baptized. Your thoughts on this? [Oikonomia to restore akriveia]

2:01:40 - #4: Why did Peter Mogila give a different view from that of the Orthodox.

2:02:00 - #5: What circumstances would stop a bishop from baptizing a healthy convert from the heterodox? What would be a legitimate application of economy?

2:05:20 - #6: Can you upload your videos to Spotify (make an audio file)? [Yes: we need help/workers]

2:06:12 - #7: Does a laicized priest remain a priest?

2:07:40 - #8: What is the priest telling me I must be chrismated (I am coming from Catholicism)?

2:09:29 - #9: Can only a priest baptize? What about emergency situations?

2:11:00 - #10: Schism should be avoided at all costs. That said, if Patriarch Cyril excommunicates Patriarch Bartholomew in the Fall, what should we do?

2:13:14 - #11: In a recent baptism, the priest did not immerse properly and my friend is concerned. What would you say?

2:16:45 - #12: When I was received the priest refused my request for baptism and accepted by my Methodist “baptism.” I have sought a corrective baptism, and I have fallen into despair. What should I do?

2:18:38 - #13: I have been interested in St. Nikolai Velimirovich’s writings. He apparently attended ecumenical dialogue. I was wondering about your thoughts on this?

2:21:10 - #14: Baptism is so connected to the life of faith how should we understand the baptism of infants whose parents are not pious or connected to the church, and who may not even believe in God and never bring the child back to church? Should the Bishops refuse to baptize in this case?

OE is NOW ON PATREON, where you can also sign up for The Orthodox Survival Course:

- Link to New Patreon Page: https://www.patreon.com/frpeterheers

- - - - -

*Donations can be made via Paypal at the following link:

-- http://paypal.me/FrPeterHeers

<![CDATA[Orthodox Ecclesiology - Lesson 2: The Unity of the Church and the Mystery of Baptism – Archpriest Peter Heers]]> https://orthodoxethos.com/post/orthodox-ecclesiology-lesson-2 https://orthodoxethos.com/post/orthodox-ecclesiology-lesson-2 The Unity of the Church and the Mystery of Baptism

This is the second lesson of our 10 week course, "Orthodox Ecclesiology: The One, Holy, Catholic and Apostolic Church and the Pan-Heresy of Syncretistic Ecumenism".

This is the second lessson of a 10 week course, which also includes - for all patrons - a separate 2 hour Q&A session every Thursday @ 9 PM EST, 6 PM PST. (To become a patron visit: https://www.patreon.com/frpeterheers.

This second lesson will be live-streamed on The Orthodox Ethos YouTube Channel, as well as via Facebook (both our profile and page, as well as the Orthodox Survival Course group).

- - -

In Lesson Two, we will look at the early approach to the boundaries of the Church and, in particular, the Mystery of Baptism as (together with Chrismation and Communion) the rite of initiation by considering some of the most fundamental sources of Holy Tradition in the 3rd century, such as the Treatise on Church Unity by St. Cyprian of Carthage, the epistle of St. Firmilian of Caesarea and the so-called “Baptism Controversy”, as well as the Fourth Century teaching of the Church Fathers, such as St. Basil the Great and St. John Chrysostom, but also with the help of contemporary dogmatic theologians who have remained faithful to their understanding and vision - that of the One, Holy, Catholic and Apostolic Church throughout the ages.

It is hard to underestimate the importance of acquiring the Orthodox outlook on the Church in this day and age of syncretistic ecumenism and the rise of the spirit of Antichrist! To truly entrust oneself to Christ and come to the experiential knowledge of Christ is to experience Him as Body of Christ and to enter into the Mystery of the Incarnation of which the Church is the continuation.

In this 10 week course we will survey the great monuments of our Faith IN the Church, i.e. Christ, including the key writings of the Saints, Holy Fathers and Oecumencial Councils.


OE is NOW ON PATREON, where you can also sign up for The Orthodox Survival Course:

- Link to New Patreon Page: https://www.patreon.com/frpeterheers

- Link to Announcement on OE: https://orthodoxethos.com/survival-course-2020

- - - - -

Share and Subscribe to the OE YOUTUBE CHANNEL:






Utilize the Orthodox Ethos Podcast Interactive Transcripts!:

-- https://oe-transcripts.now.sh

*For all who would like to support The Orthodox Ethos, donations can be made via Paypal at the following link:

-- http://paypal.me/FrPeterHeers

Facebook: https://www.facebook.com/frpeterheers

Twitter: https://twitter.com/frpeterheers

Instagram: https://www.instagram.com/frpeterheers/

Amazon Author Page: https://www.amazon.com/-/e/B00Y938IQ2

Postcards from Greece Podcast: https://saintkosmas.com/heers-postcards-from-greec...

Academia: https://hts.academia.edu/FrPeterHeersDTh

LinkedIn: https://www.linkedin.com/in/frpeterheers/




<![CDATA[Orthodox Ecclesiology - Lesson 1: What is the Church? – Archpriest Peter Heers]]> https://orthodoxethos.com/post/orthodox-ecclesiology-lesson-1 https://orthodoxethos.com/post/orthodox-ecclesiology-lesson-1 WHAT IS THE CHURCH?

The first lesson of our 10 week course, "Orthodox Ecclesiology: The One, Holy, Catholic and Apostolic Church and the Pan-Heresy of Syncretistic Ecumenism" is now available.

Recorded on TUE., Feb. 16th @ 9 PM EST

This is the first lessson of a 10 week course, with a separate Q&A every Thursday @ 9 PM EST.

First Lesson will be live-streamed right here on YT-The Orthodox Ethos Channel, as well as via Facebook (both our profile and page, as well as the Orthodox Survival Course group).

- - -

It is hard to underestimate the importance of acquiring the Orthodox outlook on the Church in this day and age of syncretistic ecumenism and the rise of the spirit of Antichrist! To truly entrust oneself to Christ and come to the experiential knowledge of Christ is to experience Him as Body of Christ and to enter into the Mystery of the Incarnation of which the Church is the continuation.

In this 10 week course, of which this lesson is the introduction, we will survey the great monuments of our Faith IN the Church, i.e. Christ, including the key writings of the Saints, Holy Fathers and Oecumencial Councils.

In Lesson One, we begin our look at the Church by considering the most fundamental sources of Holy Tradition, such as the Apostle Paul’s Epistles and the Symbol of Faith, as well as the teaching of the early Church Fathers, such as St. Ignatius of Antioch and St. Irenaeus of Lyon, but also with the help of contemporary dogmatic theologians who have remained faithful to their understanding and vision - that of the One, Holy, Catholic and Apostolic Church throughout the ages.


OE is NOW ON PATREON, where you can also sign up for The Orthodox Survival Course:

- Link to New Patreon Page: https://www.patreon.com/frpeterheers

- Link to Announcement on OE: https://orthodoxethos.com/survival-course-2020

- - - - -

Share and Subscribe to the OE YOUTUBE CHANNEL:






Utilize the Orthodox Ethos Podcast Interactive Transcripts!:

-- https://oe-transcripts.now.sh

*For all who would like to support The Orthodox Ethos, donations can be made via Paypal at the following link:

-- http://paypal.me/FrPeterHeers

Facebook: https://www.facebook.com/frpeterheers

Twitter: https://twitter.com/frpeterheers

Instagram: https://www.instagram.com/frpeterheers/

Amazon Author Page: https://www.amazon.com/-/e/B00Y938IQ2

Postcards from Greece Podcast: https://saintkosmas.com/heers-postcards-from-greec...

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LinkedIn: https://www.linkedin.com/in/frpeterheers/




<![CDATA[Job Search: UMP is looking for a Page Layout and Designer – By Uncut Mountain Press]]> https://orthodoxethos.com/post/job-search-ump-is-looking-for-a-page-layout-and-designer https://orthodoxethos.com/post/job-search-ump-is-looking-for-a-page-layout-and-designer Dear brothers and sisters,

Uncut Mountain Press is in search of an Orthodox Christian who has experience using Adobe InDesign and related programs. This is a paid position which will be semi-full time to part-time (negotiable) and include at least 10 projects over the next 3 months with a possibility to continue in the future.

All interested parties should email the Director of Uncut Mountain Press, Fr. Peter Heers, at:


Please include a CV or biography.

<![CDATA[Holy Trinity Seminary Online Courses: NEW COURSE: Orthodox Ecclesiology – By Archpriest Peter Heers]]> https://orthodoxethos.com/post/holy-trinity-seminary-online-courses-new-course-orthodox-ecclesiology https://orthodoxethos.com/post/holy-trinity-seminary-online-courses-new-course-orthodox-ecclesiology Readers of The Orthodox Ethos will be interested in the following:


This is an independent study program for Orthodox Christians. The program info is here and admissions requirements are here.

The program is not yet open for inquiries into Orthodoxy or catechumens, however, if you are interested, please reach out to the school. If they know that there is a sizable amount of people interested, they may change the policy.

This Spring I began offering a new course for the students: Orthodox Ecclesiology.

<![CDATA[NEW ONLINE COURSE: Orthodox Ecclesiology: The One, Holy, Catholic and Apostolic Church – - Offered through The Orthodox Ethos by Archpriest Peter Heers]]> https://orthodoxethos.com/post/new-online-course-orthodox-ecclesiology-the-one-holy-catholic-and-apostolic-church https://orthodoxethos.com/post/new-online-course-orthodox-ecclesiology-the-one-holy-catholic-and-apostolic-church General Description

This course will provide an introduction to the Dogma of the Church, or Ecclesiology, through a survey of the historical and theological “landmarks” of Church history and Tradition which helped formulate the spiritual experience of the Mystery of the Body of Christ, including Holy Scripture, patristic treatises and conciliar declarations.

Objectives of the Course

This course seeks to enhance theological understanding of the Dogma of the Church, the Body of Christ. In particular, to explore the nature of the Church, its holiness, unity, catholicity, and apostolicity, its boundaries and the presuppositions of entering within, the unity of the Mysteries [sacraments] with the mystery of the Incarnation, of which the Church is the continuation, as well as the Patristic witness and canonical tradition with respect to the state of those outside of the Church.

Further Aims of the Course

  1. To understand the interrelation and inseparability of the marks of the Church.
  2. To study the historical sources of the doctrine of the Church.
  3. To understand the presuppositions of participation in the Mystery of the Church.
  4. To discern the errors of modern “ecumenical ecclesiologies” and how they contribute to the forming of the “religion of the future.”

Lecture Times and Dates:

  • Meets: Tuesday evenings, 9 PM EST, 6 PM (PST), 11 AM (Wed.) (AEDT).
  • February 16, 23; March 2, 9, 17[Wed],* 23, 30; April 7[Wed], 13, 20.

—> Where can read more and see the “lecture hall”?: https://www.crowdcast.io/e/orthodox-ecclesiology

—-> HOW DO I SIGN UP? GO TO: https://www.patreon.com/frpeterheers

Lecture Topics:

General titles for material and epochs to be covered.]

Lesson 1: February 16th: Introduction, What is the Church?

Lesson 2: February 23rd: The Unity of the Church and The Mystery of Baptism

Lesson 3: March 2nd: The Church in St. Augustine, Ephesus and Chalcedon

Lesson 4: March 9th: The Church in Ss. Maximos and John of Damascus, and the 6th and 7th Oecumenical Councils

Lesson 5: March 17th* [Wed.]: The Church in the 8th Oecumenical Council & Great Schism

Lesson 6: March 23rd: The Church in Ss. Symeon the New Theologian, Nicholas Kabasilas, Gregory Palamas, Symeon of Thessaloniki, and Aquinas and Trent

Lesson 7: March 30th: The Church in The Kollyvades Fathers, St. Hilarion (Troitsky) and Fr. George Florovsky

Lesson 8: April 7th** [Wed.]: The Church in St. Justin Popovich, Vladimir Lossky and Fr. Alexander Schmemann

Lesson 9: April 13th: The Church as Presented in Vatican II and Modern Ecumenism

Lesson 10: April 20th: The Church Before the Face of the Religion of the Future

<![CDATA[ORTHODOXY and the OLD WORLD: An Interview w/ Fr. Peter Heers – By John Heers, First Things Foundation]]> https://orthodoxethos.com/post/orthodoxy-and-the-old-world-an-interview-w-fr-peter-heers https://orthodoxethos.com/post/orthodoxy-and-the-old-world-an-interview-w-fr-peter-heers This is a bit dated - done in September - but I don’t think I shared it here with you all then.

John is the founder and director of the First Things Foundation which takes “first world” youngish men (and women) to the “old [developing] world” (usually next to an Orthodox missionary, like Fr. Themi in Sierra Leon) for a few years, where they immerse, learn the language and then connect with locals to find the entrepreneurs among them and spur forward organic, ground up development. (This is my attempt at describing a very unique endeavor.)

Check them out: https://first-things.org

<![CDATA[“We will have Modified People...” (Part 1) - A Call to Prayer – Metropolitan Neophytos of Morphou]]> https://orthodoxethos.com/post/we-will-have-modified-people-part-1-a-call-to-prayer https://orthodoxethos.com/post/we-will-have-modified-people-part-1-a-call-to-prayer Excerpts from the second half of the video:

Very difficult moments for humanity are coming. It seems that these difficult moments are just now starting. When this virus will end in May, other grievances will come; far greater than this one...

Therefore, we will need even more patience and even more faith. Now we are in the stage of practice, and of exams. These exams will pass, and more difficult ones will come.

That is why I am asking you, and I have said this in other places as well, in every town the priest should find ten prayerful people. If he finds more, all the better!

Give each of the ten people to read every day, at any time they can, two Kathismas from the Psalter of David.

Two Kathismas take about 15 minutes... That's why we call them Kathismas.

And where it writes, "Glory be to the Father...", we get up and make three crosses (prostrations).

At the end, we will commemorate the names of the living and the dead, those who love us and those who hate us, those who serve us and those who harm us, and the people who are in pain (suffering).

There are many people who are in need of being commemorated and in need of our love.

This is the best way, which God has enlightened me with, and which I have received as counsel from enlightened people, so that we can build bastions of faith in every village and in every place. Let's do concrete things, not just words and sermons!

As you can see, the situation is worsening; the times are worsening.

What should the Christians do? Are they only capable of putting on masks to protect themselves from these things? During the next illness we will not be able to protect ourselves with masks, nor with "shots" (vacc—s). What will we do then?

"Shots" will prove themselves to be very dangerous for people. In the same way we have genetically modified food, we will have, slowly, slowly, modified people.

Therefore, Christians must do the the things which are difficult. Christians are meant for the difficult things. Atheists are meant for the easy things; who think they can change the world, but in fact they cannot even change themselves.

The Christian is the one can change, he is the one who can transform, the one who can be sanctified. Us bishops have a great responsibility!

If we cannot influence the many, we can help through the mediation of the few. God can do His work even with only two or three people!

“For where two or three are gathered in my name, there I am in the midst of them” (Matt. 18:20.)

- - -

For full transcript, see the subtitles in the video below.

<![CDATA[De-mystifying the Vaccine for Corona Virus – Monk Paul of the Holy Mountain, Biologist, MD Molecular Biology and Biomedicine]]> https://orthodoxethos.com/post/de-mystifying-the-vaccine-for-corona-virus https://orthodoxethos.com/post/de-mystifying-the-vaccine-for-corona-virus [Read it in Greek or German, as well.]

It is with sorrow and wonder that we are observing an event unprecedented in world history [1]. In the name of “love” for the elderly and the more vulnerable, vaccination is being scheduled for all people worldwide, in order to exterminate the implacable “invisible enemy”, known as Corona virus SARS-Cov2 (COVID19):

• A necessary legal framework that will abolish the right to individual choice and will “defend” the benefit-right to public health (Law 4675/2020 for Greece) [2]

• An accompanying governmental authoritarianism to enforce it.

• Creating demand and expectation for the vaccine (terrorism-brainwashing by the media with the dilemma of “vaccine or social incarceration-isolation”).

• Unilateral funding for the production of the vaccine, for controls by clinical trials, for mass-production in vast quantities and for delivery to every corner of the planet - at the expense of research for finding and producing specialized antiviral drugs.

These are just some of the steps in the protocol already being implemented in order to reach this milestone event. Businessmen, journalists, government officials, and international NGOs are almost daily propagating the vaccine like a magic wand that will supposedly allow humanity to return to the pre-COVID era. On the other hand, instead of the scientific community (with the exception of an excessively projected, vaccine-obsessed elite), stigmatizing this misinformation, it has been keeping a “fishy silence” about what people should really expect from the vaccine, with the exception of a few inspired instances, such as Professor Dr. Yannis Ioannidis [3]. In fact, this specific “pandemic” anything BUT justifies worldwide vaccination. Let's see why:

1. The particularly low mortality rate of the disease, but also its distribution by age, clearly denote that vaccination, whenever it becomes feasible, must be targeted. This percentage is fictitiously over-evaluated for the time being (~2.5%) : on the one hand, due to the over-representation of severely positive cases of the virus [4], and on the other, given that the death toll from COVID has also included the deaths of cases found positive for COVID but with other, underlying diseases (not the SARS respiratory syndrome) [5]. Recent studies which have estimated the number of deaths in relation to the actual number of people exposed to the virus – based on serological tests (antibody tests) in a specific geographical area – have determined that this percentage is of the order of magnitude of seasonal flu (certainly <1%) [ 6].

It should be noted that even if the epidemic returns, as is the case with influenza, the health system will deal with it more effectively, as now there is experience in managing the disease (more ICUs). Hence, mistakes of “Italy’s kind” will not be repeated, leading to a further reduction of the mortality rate. Based on the above, even if a safe and effective vaccine is produced (something especially difficult for corona viruses’ biology), it can be justified for administering it only to high-risk groups, as is done with the seasonal flu vaccine. Needless to say that it is not justified for administering it to children - who are in their vast majority asymptomatic, nor to people who have been exposed and are immune to the virus (positive antibody test), given that they already have what the vaccine would have given them.

2. Covid19 virus, as opposed to influenza, mainly affects people in the third and fourth age groups, where the phenomenon of immune senescence [7] occurs – that is, the reduction in size, quality and duration of their immune response-protection - which can occur, after being vaccinated. In other words, the vaccine-induced active immunity may not be capable of protecting the elderly, who are the par excellence “target” of the corona virus; hence, the finding of an anti-viral therapy should be a priority – assuming that the protection of the elderly is in fact what is desired.

3. Related to the above, is that with seriously ill patients, acute respiratory failure occurs through an immuno-pathological mechanism (a “storm” producing inflammatory cytokines and reducing CD4 and CD8 T-mediated immune response [8]). There are serious concerns that vaccination will exacerbate this immune complication in the event of a subsequent viral infection and will consequently worsen the patient's clinical course. A similar effect was observed with the FeCoV coronavirus vaccine, which affects cats and causes peritonitis. [9].

4. The logic of eradicating an infectious disease through global vaccination, on the one hand presupposes the existence of a very safe and very effective vaccine, and on the other hand, most importantly that there be no other hosts of the virus in the natural environment. That is, man has to be the only species that can host the virus. This is true of the polio virus, but it does not apply to the coronavirus, because all research suggests that the virus originated from bats. Unknown and controversial remains the intermediate link (host?) which had transported it from the bats' caves of Wuhan city. In any case, the disappearance of the virus through global vaccination would only be temporary - in other words, a terrible waste of resources, inasmuch as it could transfer from its natural refuge (the bats or the intermediate host) to the human population at any given moment, capably mutated for bypassing the existing herd immunity and initiating a new pandemic.

5. Coronaviruses, being RNA viruses, mutate rapidly, gaining genetic and therefore antigenic diversity. This diversity, especially for coronae, also increases through RNA recombination, due to the particularly inconsistent mode of transcription of viral RNAs. Two types have already been identified for SARS-Cov2, S and L [11, 12]. It is doubtful that a vaccine can provide both equal coverage for all strains of the virus that emerge, as well as permanent protection over time, hence underlining one more time the importance and priority of finding anti-viral drugs against coronavirus. It is quite likely, therefore, that over time, a global vaccination evolve into regular global vaccinations.

Could this perhaps be the aim? Perhaps the corona is the long-awaited pretext for launching the universal transition to a hybrid human biology, where the human body will be protected, strengthened and ultimately dependent on platform technologies (genetic engineering, digital interfacing) through regular vaccinations-updates. But why all the rush for a vaccine that not only does not promise much, but is the cause for concern in the scientific community, especially if it is produced in a hurry and implemented en masse? Finally, do the pharmaceutical industries serve man, or does the opposite apply?

The reality is that ~ 99% of people infected with coronavirus survive. Emphasis (ie funding) should be placed on how to target the 1% of those who don’t survive, in spite of a host of pharmaceutical options (immuno-modulators, monoclonal antibodies, RNA polymerase inhibitors, proteases, etc.). Already, the first results from the form of hydroxychloroquine-azathromycin [13] as well as from a monoclonal antibody that targets the superficial glycoprotein S of the virus [14] are very encouraging.

Of course, part of an anti-viral strategy is also the development of a safe and effective vaccine. However, as analyzed, its forced production (1 year instead of at least 6 years) with so many gaps in the knowledge of the biology of the corona is not indicated - much less its mandatory mass implementation. It is a tragic scientific forfeiture (if not absurdity) in the age of Molecular Biology - whose aim is to provide Medicine with specialized (even personalized) treatments minimizing any side effects – that there is discussion solely about intervention in 100% of the human population, in order to “protect” 1% of it from a flu-like virus, with a suspicious pharmaceutical half-measure. Quite simply, this is a WRONG approach, certified by the fact that for so many years there has never been any global vaccination against the flu virus - which would have been far more plausible, inasmuch as it strikes all age groups.

Man, as a rational being with critical thinking, has the ability to voluntarily choose whatever is recommended by medicine and biotechnology in favor of his health, while simultaneously undertaking the consequences of those choices, given that interventions in the human body are rarely without side-effects. Vaccines are not exempt of this rule. [15] The choice of not being vaccinated does not endanger public health, as long as it does not abolish another person's right to receive the vaccine - and with it, any protection it provides. It is therefore self-evident that the final decision-responsibility for receiving a vaccine belongs to the person being vaccinated, since he will necessarily have to live with any complications that may arise. No eventual compensation can restore irreversible damages to a person’s physical and mental health. Consequently, that which is condemnable is every kind of complaisance that criminalizes a person's stance towards living in a body free of suspicious vaccines, and which transforms societies from democratic, to herds of undecided and expendable animals.

One can perceive from the aforementioned that the law pertaining to compulsory vaccination [2] and the related propaganda in favor of the vaccine – with the Covid19 virus pretext - have no scientific origin and reference. They do not defend but rather undermine the good of public health, and they enable the monstrous financial interests involved, as well as the obscure agenda of certain “big brothers” with power-loving appetites. Finally, they militate against the freedom of a person’s spirit and body. As such, they should be retracted at a scientific, legal and mainly at a spiritual level.

The clime in which these schemes are developed and consolidated is fear. The Mass Media of Intimidation carefully create and maintain this clime. Fear is a mighty inner force of man; it can paralyze his will, but it can even steel it. The question is in which direction a person directs that fear. If he turns it towards God, the only One worthy of being feared (Luke 4: 5), then he will receive enlightenment in return, boldness and courage - according to His words: “be of courage, for I have overcome the world” (John 6:33). If a person remains focused on the phobias of this age, he will receive in return even more anxiety, confusion and cowardice, according to the Psalm: “they cowered in fear, where there was no fear” (Psalm 5: 5). The intentional persistence to de-sanctify the Sacrament of Holy Communion is not by coincidence; its purpose is to elicit and generate fear that will support the myth of the vaccine - as is the case throughout the ages, with all fictitious concoctions that lack any logical grounds.

Every time there is mention of saliva, spoons and the like - by those who have targeted Holy Communion -the miracle comes to mind of the born blind man (John 9). The Lord, with a “sanitarily unacceptable” action, restored the eyes of the blind man! He mixed His saliva (a means of spreading viruses and bacteria) with soil (a source of millions of germs) and “smeared” the clay mixture over the eye sockets of the blind man (mucosal conjunctiva: a point of entry for germs and the onset of infection). We are familiar with what ensued, just as we know that no science is able to reproduce that result. Quite simply, if it had taken place today, apart from the Pharisees of that time, among Jesus’ accusers would also be certain narrow-minded infectious disease specialists.
I pray from the depth of my heart that God will make them worthy of experiencing the Power of the Sacrament. The Lord is there, and invites them. He will never obligate them ...

Hagiorite Monk Paul
Biologist, MD Molecular Biology and Biomedicine
Vouleftiria, Holy Mountain.

Thanks to the Holy Monastery of the Pantocrator for first posting this. Go to https://www.impantokratoros.gr/D15080C7.en.aspx for the original post and the Greek and German versions.

- - - - - - - - -

1. https://www.gatesfoundation.org/TheOptimist/Articl...
2. https://www.e-nomothesia.gr/kat-ygeia/nomos-4675-2...
3. https://www.youtube.com/watch?v=cwPqmLoZA4s
4. https://www.bmj.com/content/368/bmj.m1113.long
5. https://www.youtube.com/watch?v=c4BGMn3Xg2Y
6. https://www.medrxiv.org/content/10.1101/2020.04.14...
7. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC22659...
8. https://www.sciencedirect.com/science/article/pii/...
9. https://www.ncbi.nlm.nih.gov/pubmed/16322745
10. https://en.wikipedia.org/wiki/Eradication_of_infec...
11. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC71081...
12. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC71081...
13. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC71025...
14. https://www.nature.com/articles/s41467-020-16256-

<![CDATA[What We are Living Now is the Mercy of God; We Must be Tried - the Pedagogy of God – Metropolitan Neophytos of Morphou]]> https://orthodoxethos.com/post/what-we-are-living-now-is-the-mercy-of-god-we-must-be-tried-the-pedagogy-of-god https://orthodoxethos.com/post/what-we-are-living-now-is-the-mercy-of-god-we-must-be-tried-the-pedagogy-of-god <![CDATA[Sign up to Receive the “Orthodox Heritage” Journal – Essential Spiritual Nourishment]]> https://orthodoxethos.com/post/sign-up-to-receive-the-orthodox-heritage-journal https://orthodoxethos.com/post/sign-up-to-receive-the-orthodox-heritage-journal The Orthodox Ethos highly recommends its readers also sign up to receive the Orthodox Heritage Quarterly Journal.

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<![CDATA[“The Doors, The Doors”: The Church Will Have to Close Its Doors Again – Holy Elder Athanasius Mitilianaios]]> https://orthodoxethos.com/post/the-doors-the-doors-the-church-will-have-to-close-its-doors-again https://orthodoxethos.com/post/the-doors-the-doors-the-church-will-have-to-close-its-doors-again <![CDATA[Those Who will Give the Testimony of our Christ will become Awesome Martyrs, Awesome Saints in the other World! – Elder Ephraim of Philotheou and Arizona]]> https://orthodoxethos.com/post/those-who-will-give-the-testimony-of-our-christ-will-become-awesome-martyrs-awesome-saints-in-the-other-world https://orthodoxethos.com/post/those-who-will-give-the-testimony-of-our-christ-will-become-awesome-martyrs-awesome-saints-in-the-other-world April 4, 1990

Philotheou Monastery, Mount Athos


Here in Greece, and even more so abroad, there are people living far away from God, either with heresies, or with satanism, or narcotics, or crime, and what else is there that does not exist abroad. All these people are God’s creatures. All these people are God’s children. All these people need prayer, need help to be enlightened, to return to God. You see lost beings on the road, you feel sorry for them and think: Where is this man going, what is he doing, where is he dwelling, what does he believe, how does he understand life? He is like an animal that does not know what to rejoice at. Every man is called to live the eternal life with Christ, and yet he finds himself in this great – let us say – abandonment, he is in the midst of this desperation, inside his lost self. And indeed he needs prayer. From whom? Who will make this powerful prayer for these men to be enlightened? It is for this that all the people who are confessing have enormous devoutness for monasticism. They revere monks very much, and they greatly desire the establishment of monasteries. They love the Holy Fathers so much, and they know that the patristic teachings substantially give new birth. Certainly, the patristic teaching is the interpretation of the Gospel in detail, the evangelic truth inside the practical application of the life of the Fathers. These people there want also to live this life. And if it is in our Christ’s plan, what He wants will happen, because I believe that the antichrist will come and set foot first and foremost on that great Babylon which is called New York. However, he will come to find the strongest front: he will find Christians full of life and faith confronting him.

It is for this reason that monasticism must stand again on its bastion, on this great strength that it contains in itself. We proclaimed this throughout North America, and said to them that perhaps they and their children and those children yet to be born, must be initiated in the Faith, in the Orthodox Faith, in the patristic teachings, in order to become strong Christians, to become confessors and martyrs who will give the testimony of Christ during those years of the antichrist. They will be immeasurably greater Saints of the great Saints and martyrs of the Church, because then, in the first years of Christianity and of the Orthodox Faith, the grace was there by the bushel, as we say. There was holiness everywhere, and the Holy Spirit was very apparent. They were praying, and the Holy Spirit was descending on the Apostles, and they were speaking other tongues—Oh, the grandeur of God! And the martyrs, with the martyrdoms, with the miracles, with the signs they were giving, were bringing the people to the Faith abundantly.

But now in the latest years, in these last years we see that the world is full of the worshipers of Satan and heretics and apostates from God. Therefore those who will give the testimony of our Christ will become awesome martyrs, awesome Saints in the other world. Today we see souls being saved, and we feel that these simple saved people are very great, and have much glory in Heaven near God.


Source: https://sagom-press-news.mailchimpsites.com/homily--april-4-1990-philotheou-monastery-mount-athos

<![CDATA[“ Defying the warnings of the police, Bishop Cyril blessed the water...” – St. Cyril of Kazan]]> https://orthodoxethos.com/post/defying-the-warnings-of-the-police-bishop-cyril-blessed-the-water https://orthodoxethos.com/post/defying-the-warnings-of-the-police-bishop-cyril-blessed-the-water An excerpt is from a book "Russia's Catacomb Saints: Lives of the New Martyrs" by Ivan Andreyev and Fr. Seraphim Rose.

"During the celebration of Theophany in Petersburg in 1909 Bishop Cyril revealed himself as an outstanding fighter for church truth and tradition. Under the influence of worldly “scientific” elements it was officially decreed that all water which was to be blessed for the feast in the Petersburg diocese must be boiled beforehand, and thus the great Agiasma had to be performed over steaming pots. One outspoken church organ of the time noted that: “More faith was shown in the firewood necessary to boil the water and kill the germs, than in God. Fortunately, however, not everyone stepped away from the anchor of our salvation, and in the same Petersburg the Lord preserved for his chosen ones a single bishop who did not agree to yield his faith for the sake of peace with the enemies of Christ’s Church. If these notes ever see the light of print, let them preserve the name of this loyal servant of God and archpastor, for the strengthening of faith and piety in my overburdened brethren. Cyril of Gdov is the name of this bishop. May his name be blessed from generation to generation.” Defying the warnings of the police, Bishop Cyril blessed the water of the Neva River at the St. Alexander Nevsky Lavra right through a hole in the ice. The local police, however, took measures to ensure that no one was allowed to take water from the “Jordan”."

<![CDATA[A Succinct Examination of Prof. Vlasios Fidas’ Claims regarding the Ukranian Autocephaly – - Archpriest Anastasios Gkotsopoulos [Translation by Orthodox Synaxis]]]> https://orthodoxethos.com/post/a-succinct-examination-of-prof-vlasios-fidas-claims-regarding-the-ukranian-autocephaly https://orthodoxethos.com/post/a-succinct-examination-of-prof-vlasios-fidas-claims-regarding-the-ukranian-autocephaly November 25, 2020

Original English publication here.

Greek original here. Creative use of ellipses and other forms of academic dishonesty practiced by Prof. Fidas are, as we have previously demonstrated, an integral part of how scholars associated with the Patriarchate of Constantinople treat history.

The Synodical Praxis of the Ecumenical Patriarchate (1686) and the Autocephaly of the Church of Ukraine

1. The Canonical Affiliation of Ukraine

(The self-refutation of Prof. Fidas)

In his work The Synodical Praxis of the Ecumenical Patriarchate (1686) and the Autocephaly of the Church of Ukraine, Prof. Fidas refers to Ukraine’s violent annexation to the Church of Russia, to the Metropolitan of Kiev’s anti-canonical participation of the Patriarchal Synod of Moscow and that the Church of Ukraine has always belonged to the See of Constantinople. The professor states the following verbatim:

a. “With this Synodical Praxis of the Ecumenical Patriarchate (1686), not only were the eastern eparchies of Ukraine and Belarus not fully and permanently transferred to the jurisdiction of the Patriarchate of Moscow, as the theological advisors of the Patriarchate of Moscow dubiously assert, but to the contrary the inviolability of the Ecumenical Patriarchate’s jurisdiction in Ukraine was declared throughout the territory of the Metropolis of Kiev,” (Fidas, Synodical Praxis, p. 5).

b. “Following the decisions of the Synodical Praxis of Ecumenical Patriarch Dionysios IV (1686), “Little” (Ukraine) and “White” Russia came under the direct canonical jurisdiction of the Metropolis of Kiev, which depended on the Ecumenical Patriarchate,” (Fidas, Synodical Praxis, p. 22).

c. “The Patriarchate of Moscow has struggled for five centuries forcibly and with purely political or ethno-phyletistic criteria to subordinate the Church of Ukraine to its dynastic jurisdiction and for this reason the ecclesiastical hierarchy, the sacred Clergy and pious laity of Ukraine always refused to accept this dependency,” (Fidas, Synodical Praxis, pp 35-36). The professor’s claim is completely arbitrary and inaccurate. In fact, to the contrary, “the [canonical] ecclesiastical hierarchy [of about 90 hierarchs], the sacred Clergy and the pious laity of Ukraine” counts 12,000 parishes and 5,000 monks who remain in the canonical Church despite the persecution and state and para-state terrorism exercised against them.

d. “Of course, this unique, substantial independence is enshrined in its Charter, since the Holy Synod of the Church of Ukraine elects and ordains not only all the hierarchs of Ukraine, but also its Primate, the Metropolitan of Kiev and all Ukraine. Nevertheless, this regime of the Church of Ukraine’s substantial independence is relativized and weakened by the Patriarchate of Moscow’s anti-canonical claim that the Metropolitan of Kiev is also a regular member of the Holy Synod of Moscow, apparently to express the arbitrary claim of its full dependency on its jurisdiction” (p. 37). Where did the professor realize that the “Patriarchate of Moscow’s claim that the Metropolitan of Kiev is also a regular member of the Holy Synod of Moscow” is “anti-canonical”? He had previously written the complete opposite of this (see paragraph e. below). The participation of the Metropolitan of Kiev in the Holy Synod of Moscow is provided by her statute in a decision of the Council of 1945 which, indeed, had inter-Orthodox participation (including from Constantinople)! So now the professor recalls that it is an “anti-canonical claim”!

A most complete refutation of the new opinions of the professor above has been provided by the professor himself in his previous publications. In a whole series of scholarly publications over a period of forty years (1966-2005), Prof. Fidas has written the following, which makes it the full, canonical jurisdiction of the Church of Russia in Ukraine absolutely clear:

a. Fidas, Ecclesiastical History of Russia, pp. 273-274: “Dionysios of Constantinople placed the Metropolitan of Kiev under the canonical jurisdiction of the Patriarch of Moscow (1687).”

b. Fidas, Ecclesiastical History of Russia, pp. 317-318 and idem, “The Russian Church,” ΘΗΕ 10 (1965), p. 1055: “The Metropolitan of Kiev participates in the Synod of the Church of Russia as one of three permanent members (along with those of Moscow and Saint Petersburg).”

c. Fidas, Ecclesiastical History of Russia, pp. 301-304: The Theological Academy of Kiev is one of the four most important academies of the Patriarchate of Moscow.

d. Fidas, Ecclesiastical History of Russia, pp. 335: The Metropolitan of Kiev served as president of the All-Russian Council of 1917 at which the patriarchal institution was reestablished in Russia.

e. Fidas, Ecclesiastical History of Russia, pp. 348-349 and idem, “The Russian Church,” ΘΗΕ 10 (1965), p. 1077: Of particular importance and, indeed, with inter-Orthodox participation is the Council of 1945, which drafted the administrative regulation of the Church of Russia. Prof. Fidas writes, “Taking part in the Synod of 1945 were Patriarch Christophoros of Alexandria, Patriarch Alexander of Antioch, the ‘Patriarch-Catholicos’ of the Church of Georgia Kallistratos, the representative of the Patriarch of Constantinople, Metropolitan Germanos of Thyateira, the representative of the Patriarch of Jerusalem, Archbishop Athenagoras of Sebasteia, the representative of the Serbian Church, Metropolitan Joseph of Skopje, Bishop Joseph of the Church of Romania, etc. … The Synod also drafted the “Administrative Regulation of the Church of Russia.” According to Article 19 of the Regulation, the Metropolitan of Kiev participates as a permanent member of the Standing Synod! Does there exist the slightest reservation in good faith that the Metropolitan of Kiev does not depend on the Church of Russia, according to the unanimous decision of the Churches above?

f. Fidas, “The Russian Church,” ΘΗΕ 10 (1965), p. 1077: among the eparchies of the Church of Russia is Kiev and all Ukraine, as well as all the monasteries of Ukraine!

From the above historical facts cited by Prof. Fidas himself, it is clear that in recent centuries the Orthodox in Ukraine have participated in all facets of the ecclesiastical life of the Patriarchate of Russia (monachism, theological schools, administration, including the Holy Synod, persecutions, etc.) and not in that of the Ecumenical Patriarchate.

In the works: Nicephoros, Metropolitan of Kykkos and Tellyria, The Contemporary Ukrainian Question and its Solution according to the Sacred Canons (Nicosia: Study Center of the Sacred Monastery of Kykkos, 2020), p. 34ff; Priest Anastasios Gkotsopoulos, Ukrainian Autocephaly: A Contribution to Dialogue (Thessaloniki: To Palimpsiston, 2019), pp. 15-36; idem, “Ukrainian Autocephaly: An Invitation to Ecclesiastical Unity or an Invitation to the Unity of the Church?,” homily given on January 1, 2020, available as a pdf in Greek here, pp. 4-7, there are many facts (most of which from Constantinople!) that demonstrate the fullness of the canonical jurisdiction of the Church of Russia in Ukraine.

In any case, however, apart from the documents and facts, the pan-Orthodox ecclesiastical consciousness, which for 332 years has considered Ukraine to be part of the Church of Russia, suffices on its own.

Moreover, we should not forget the fact that it is without any Tomos or Praxis, but rather solely on the basis of longstanding ecclesiastical consciousness and practice that Eastern Illyria belongs to the See of Constantinople and not that of Rome.

The transfer of Eastern Illyria (Crete, Achaia, Thessaly, Albania, Macedonia) from the Patriarchate of Rome to the Patriarchate of Constantinople did not take place with the issuance of a Tomos, as would be normal, but on the basis of ecclesiastical custom.

Until 731, Eastern Illyria canonically belonged to the jurisdiction of the then-Orthodox Patriarchate of Rome.

In 731, the Iconoclast Emperor Leo III the Isaurian, against the emphatic protests of the Orthodox Pope Gregory III, by imperial decree seized Eastern Illyria and transferred it to the Patriarchate of Constantinople with the aim of punishing the Pope of Rome, who was Orthodox and did not agree with the destruction of icons!

Consequently, just as Eastern Illyria belongs to Constantinople because of ecclesiastical custom, despite the fact that there does not exist any ecclesiastical praxis (“Tomos”) transferring jurisdiction from Rome, all the more so the Metropolis of Kiev belongs to the Patriarchate of Moscow, since there exists the Patriarchal and Synodical decision of 1686, which ecclesiastical consciousness both in Constantinople and at a pan-Orthodox level has interpreted as having created an ecclesiastical custom for 332 continuous years.

2. Misinterpretation of the Praxis of 1686

The misinterpretation and manipulation by Fidas of the texts relating to the Synodical Praxis of 1686 is obvious. For a concise review of the interpretation of these texts, see Priest Theodoros Zisis, Ukrainian Autocephaly: The anti-Canonical and Divisive Intrusion by Constantinople (Thessaloniki: To Palimpsiston, 2018), pp. 75-95.

Besides, the consistent, stable and uninterrupted ecclesiastical consciousness of three centuries creates an ecclesiastical custom that authentically and authoritatively interprets the Praxis of 1686 as the full and canonical transfer of Ukraine to the Patriarchate of Moscow.

3. Regarding the Right to Hear Appeals

For a thorough refutation of Mr Fidas’ views about whether Constantinople has the right to receive the appeals of clergy from other Orthodox jurisdictions, see Nikephoros, Ukrainian Question, p. 86ff.

The professor refers to Filaret’s appeal on pp. 65-71. But Mr Fidas artificially conceals the fact that Filaret appealed to Constantinople in 1992, as soon as he was condemned (June 11, 1992) and the Ecumenical Patriarch immediately rejected his appeal in his letter of August 26, 1992, accepting the condemnation by the Church of Russia as canonical.

The appeal was already heard and conclusively rejected in 1992! For this reason, all the Churches accept Filaret as deposed and anathematized! (See Nikephoros, Ukrainian Question, pp. 110-113; Gkotsopoulos, homily, pp. 9-14; idem, Ukrainian Autocephaly, pp. 55-60).

Mr Fidas writes with regard to Filaret’s deposal: “In the same spirit, the Patriarchal Synod annulled the anti-canonical and unjustly-imposed deposal as canonically unjustified and abusive, as can be deduced from the reasoning of the Holy Synod of the Ecumenical Patriarchate. It is, moreover, widely-known that the deposal of Metropolitan Filaret of Kiev by the Patriarchate of Moscow took place unjustly and anti-canonically… In the same spirit, the Holy Synod of the Ecumenical Patriarchate annulled the anti-canonically imposed penalty and restored the unjustly-deposed Metropolitan of Kiev to his episcopal dignity,” (Fidas, Synodical Praxis, pp. 68, 70).

With these unsubstantiated allegations, the professor directly insults the Ecumenical See:

Did it take 26 years (1992-2018) for the Patriarchate to understand that Filaret’s deposal was “canonically unjustified and abusive”?

Did it have to leave the “unjustly-deposed” Filaret, an elderly person (today he is 91) under the “anti-canonically imposed penalty” for 26 years? Completely unreasonable!

And most importantly: the professor forgets that Patriarch Bartholomew himself noted regarding Filaret’s deposal: “Our Holy Great Church of Christ, recognizing in full the… exclusive competencies of the Most Holy Church of Russia under You, receives that which was synodically decided regarding the person in question, not wishing at all to cause any difficulty for Your Sister Church” (Letter of Ecumenical Patriarch Bartholomew to Patriarch Alexei of Moscow, protocol no. 1203/26.8.1992). Regarding the anathematization of Filaret (1997), the Ecumenical Patriarch states in his letter to the Patriarch of Russia: “Taking cognizance of the above decision, we share it with the Hierarchy of Our Ecumenical See and impel it henceforth not to have any ecclesiastical communion with those mentioned” (Letter of Ecumenical Patriarch Bartholomew to Patriarch Alexei of Moscow, protocol no. 282/7.4.1997).

Finally, when the Ecumenical Patriarch stated in writing that the Patriarchal Synod “receives that which was synodically decided regarding the person in question, not wishing at all to cause any difficulty,” did he mean that it recognizes it as “canonically unjustified and abusive,” as Mr Fidas writes later?

Mr Fidas only refers to the appeal of Filaret. Does he once more keep silent about the shocking case of Makary and the fifteen “bishops” with him? Why?! Obviously, he cannot justify unjustifiable things. The professor understands that Makary, with his band, is not entitled to exercise an appeal because he was never deposed since he is completely unordained! He draws his “consecration as a bishop” from the charlatin and imposter Chekalin. So what “restoration to hierarchical dignity” is the Patriarchate talking about? This is an absurd and impractical legal position.

Unfortunately, however, the Patriarchal Declaration of October 11, 2018 also refers to the appeal of Makary! “Third, to accept and review the petitions of appeal of Filaret Denisenko and Makary Maletich and their followers who found themselves in schism not for dogmatic reasons, in accordance with the canonical prerogatives of the Patriarchate of Constantinople to receive such petitions by hierarchs and other clergy of all the autocephalous Churches. Thus, the above mentioned have been canonically reinstated to their hierarchical or priestly rank, and their faithful have been restored to communion with the Church.” What appeal? Against what judgment was it made?

4. Procrustean Scholarship…

Professor Fidas refers in his work to the very important letter of Patriarch Jeremias III (September 23, 1723) which was issued in response to a request from Tsar Peter the Great. It makes the grievous impression that he is hiding some very critical phrases of the letter that completely subvert his argument!

The professor’s citation (in Fidas, Synodical Praxis, p. 28) is as follows: “Our mediocrity… confirms, concludes and declares that that which was established by the most pious and serene autocrat… is and is called the sister in Christ Synod in the great and holy Russian Kingdom by all pious and Orthodox Christians… And it has the right to perform and institute that which the four most holy Apostolic Patriarchal Sees do. [Our mediocrity] councils, motivates and prescribes it to preserve and secure inviolate the customs and canons of the holy Seven Ecumenical Councils and all else that the holy Eastern Church holds and remains steadfast in all things unto the ages. (K. Delikanes, Patriarchal Documents, vol. 3, 234-235.”

The full letter to Peter the Great is as follows: “Our mediocrity, by the grace and authority of the most-holy life-giving and sacredly-governing Spirit, confirms, concludes and declares that that which was established by the most pious and serene autocrat, the holy king of all Muscovy, Little and White Russia, and all the Northern, Eastern and Western [lands] and all the many parts of the dominion of kyr kyr Emperor Peter Alexievich, very beloved of [our mediocrity], is and is called the sister in Christ Synod in the great and holy Russian Kingdom by all pious and Orthodox Christians, clergy and laity, rulers and ruled, and by every personal dignitary. And it has the right to perform and institute that which the four most holy Apostolic Patriarchal Sees do. [Our mediocrity] councils, motivates and prescribes it to preserve and secure inviolate the customs and canons of the holy Seven Ecumenical Councils and all else that the holy Eastern Church holds and remains steadfast in all things unto the ages.”

From the letter it is clear that the canonical jurisdiction of the Russian Church and of her Synod extends to the territorial authority of the Russian Empire, namely: the territory of “all Muscovy, Little and White Russia, and all the North, East, West and all the many parts”! In other words, Patriarch Jeremias III of Constantinople recognizes the canonical jurisdiction of the Synod of the Church of Russia over “Little… Russia,” that is, Ukraine! It is obvious why the professor concealed the clause that describes the limits of Russia’s jurisdiction. This amounts to a falsification of historical events.

Moreover, in the letter of Peter the Great to Patriarch Jeremias III, Mr Fidas adds in parentheses the word “(= appeal)”, which serves his argument. Unfortunately, however, Peter the Great did not write this word:

The professor’s quote is as follows (in Fidas, Synodical Praxis, 27-28): “So if ever they ask Your All-Holiness for any good advice for the benefit and stronger economy of the Church (= appeal), in such circumstances please do not deprive them of this, for the common interest of the Orthodox… (K. Delikanes, Patriarchal Documents, vol. 3, 231-234).”

The letter as it is written: “So if ever they ask Your All-Holiness for any good advice for the benefit and stronger economy of the Church, in such circumstances please do not deprive them of this, for the common interest of the Orthodox…”

The professor deliberately added the non-existent word (“= appeal”) to the letter, however it is not included in the original text.

5. When the scholar chooses not to have contact with reality...

Mr Fidas writes, “Therefore, the only canonical path to resolving their longstanding and sharply irreconcilable differences is the immediate proclamation of the autocephaly of the Church of Ukraine, which will satisfy a persistent and just demand of the great Orthodox Church of Ukraine.”

The professor conceals the fact that not only did there not exist any “demand of the great Orthodox Church of Ukraine” (Fidas, Synodical Praxis, p. 38), but to the contrary, the request of Hierarchs, the other clergy and the faithful laity was not to receive autocephaly. Proof of this is that the faithful people remained on the side of the canonical Church and refused to join the autocephaly.

And naturally, “the immediate proclamation of autocephaly” did not bring about the “resolution of their longstanding and sharply irreconcilable differences” that the professor assumed. To the contrary, indeed, it increased the violence.

Finally, the degree of seriousness of the study (corresponding to that of its author’s broader scholarly contribution) is demonstrated in its conclusion: “Therefore, the only canonical path to restoring the internal unity of the divided ecclesiastical body of the severely-tested Great Orthodox Church of Ukraine is, as in all the autocephalous Orthodox Churches of modern times, the immediate proclamation of autocephaly, which will prove to be particularly beneficial not only for the restoration of the internal unity of the ecclesiastical body, but also for the strengthening of the Patriarchate of Moscow’s fraternal bonds with the autocephalous Orthodox Church of Ukraine” (Fidas, Synodical Praxis, p. 71).

Inferring from what has been mentioned above, the “immediate proclamation of autocephaly” proved neither “to be particularly beneficial not only for the restoration of the internal unity of the ecclesiastical body,” nor “for the strengthening of the Patriarchate of Moscow’s fraternal bonds with the autocephalous Orthodox Church of Ukraine,” nor for pan-Orthodox communion!

Violence, state action against the faithful, schism within schism and all the unrest in worldwide Orthodoxy prove that Constantinople and its fellow-travelers in Ukraine had no contact with Ukrainian reality when they planned Ukraine’s “autocephaly,” which proved to be a headache.

And the most tragic thing: they turned the problem of one local Church into a pan-Orthodox problem with unforeseen consequences for the unity of Orthodoxy.

- - -

The Original English Source:

Many thanks to Orthodox Synaxis for this translation!: https://orthodoxsynaxis.org/2020/11/25/archpriest-anastasios-gkotsopoulos-examines-prof-vlasios-fidas-claims/

<![CDATA[“Christ is Bringing a New Crew to Lead His Ship” – - Saint Porphyrios of Kafsokalyvia]]> https://orthodoxethos.com/post/christ-is-bringing-a-new-crew-to-lead-his-ship-the-church https://orthodoxethos.com/post/christ-is-bringing-a-new-crew-to-lead-his-ship-the-church Thirty years ago Saint Porphyrios said to Metropolitan Neophytos of Morphou:
“You will see, my son, that when you pass your 50th year [the Metropolitan is now 58 years old] that God has a plan to change the ‘crew’ of the ship.”

“I said to him, what do you mean, Geronda, the “crew of the ship”?. . .”

“The ship of Christ is the One, Holy, Catholic and Apostolic, Orthodox Church. Only this Church.,” he tells me. “Whoever is a ‘captain,’ whether he be a patriarch, an abbot, a priest, a deacon...He will change them if they are not doing their job well. He will allow a variety of events to happen - sicknesses, earthquakes, floods, and a massive war...and after all of this there will come a great peace with the NEW crew of the ship, which Christ will bring. And in the crew it is not only the captains, but also the simple people.”

And Metropolitan Neophytos continues:

“Doesn’t is make an impression on you how many faithful from among such as the singers, actors, etc., which the church goers did not have in great estimation, as coming from a place of sinfulness, now come and confess their faith and work for the sake of Orthodoxy, and we have bishops which are afraid to say clearly, ‘come my children to the Church and don’t be afraid’.... Oh, my bishop!, oh, my father!, Christ is sending us a fantastic opportunity to teach the people how to repent for particular sins and we are talking about how to protect ourselves and live another 20 or so years!...and yet we will nevertheless die!. . . Our problem is repentance, forgiveness of sins and eternal life! . . . The hierarchy needs to be talking about this - our life after death (a death which lasts all of 2 seconds); afterwards?...our eternal life. . .”

- - -

This is our translation of an excerpt from this radio interview, posted today (Nov. 21) online (on You Tube): “Neophytos of Morphou: What did Saint Porphyrios say about the Crew of the Church?”
<![CDATA[ELDER EPHRAIM of Arizona Appeared and CALLS US TO REPENTANCE [UPDATED - Multi-lingual] – Without Repentance Terrible Events Await Us]]> https://orthodoxethos.com/post/elder-ephraim-of-arizona-appeared-and-calls-us-to-repentance https://orthodoxethos.com/post/elder-ephraim-of-arizona-appeared-and-calls-us-to-repentance We have received the following, published with the blessings of Saint Anthony’s Monastery in Florence Arizona, which has asked us to pass it on to the faithful for their spiritual edification.

Message From Father Paisios of St. Anthony’s Greek Orthodox Monastery

November 19, 2020

Our beloved Orthodox Christians, evlogeite,

We will soon be commemorating the one-year anniversary of the repose of our holy spiritual father, Geronda Ephraim of Arizona. A recent vision that a woman in Greece had of Geronda Ephraim has come to many people’s attention. The vision concerns the general state of the world, and how prayer and tears of repentance are so necessary today and yet lacking everywhere.

We would like to confirm that the vision is from God, and that its message very much reflects the spirit of our Geronda’s teaching. This holy and spiritual message that is presented here in several languages for the benefit of the Church.

We pray that through Geronda’s intercessions, we will all understand the significance of his powerful message and strive to implement it in our lives.

Geronda Ephraim, the former abbot of Philotheou Monastery and the founder of Saint Anthony’s Monastery, who lived the ascetical life and fell asleep in the Lord in Arizona, appeared to a woman in Northern Greece who at the time was together with her daughter-in-law. At the time of the appearance this woman was not asleep, but in a state of wakefulness. At a certain moment, the woman entered into a state of ecstasy, which lasted about ten minutes, as her daughter-in-law who was watching her related.

The woman herself did not know how long the vision lasted. This was something new for her (i.e., the content of their conversation was unlike any of their previous conversations; for after Geronda’s repose she had seen him several times, both in her sleep and while awake), and for this reason she was astonished and called her spiritual father, in order to ask if what she had seen was delusion or reality.

She saw Geronda Ephraim, who was very sad and who was imploring Christ concerning the coming tribulations—things which certainly correspond with the things Geronda spoke about while he was in this life. And he told her:

“Repentance! Repentance! Christ is very angry. We people today should not be in the spiritual state in which we find ourselves. Great evils are coming—you cannot imagine how evil. Alas, what awaits you! Repent as long as there is time. Get on your knees and weep; shed tears of repentance so that perhaps Christ will soften. This also has to do with what is happening in America. Many people will depart through all that is coming, many people will depart [i.e., they will die]. You are not merciful toward one another, you do not have mercy. You are harsh. One person will devour the other. Tell these things to your spiritual father and to others.”

The woman who saw this vision was a spiritual daughter of Geronda Ephraim for many years, and was in communication with him until his repose. It is authentic and verified.

Please feel free to share this message.

In Christ,

+ Kathegoumenos Archimandrite Paisios,

Saint Anthony’s Greek Orthodox Monastery

Florence, Arizona


«Ὁ Γέροντας Ἐφραὶμ ὁ Φιλοθεΐτης, ποὺ ἀσκήτεψε στὸ Ἅγιον Ὄρος καὶ ἐκοιμήθη στὴν Ἀριζόνα, ἐμφανίστηκε σὲ μία γυναίκα ποὺ βρισκόταν μαζὶ μὲ τὴν νύμφη της, ὄχι στὸν ὕπνο τῆς γυναίκας, ἀλλὰ σὲ κατάσταση ἐγρηγόρσεως. Κάποια στιγμή, ἡ γυναῖκα χάθηκε, καὶ αὐτὸ διήρκεσε 10 λεπτὰ περίπου, ὅπως εἶπε ἡ νύμφη της, ποὺ τὴν παρακολουθοῦσε, γιατὶ ἡ ἴδια δὲν κατάλαβε πόσο χρόνο διήρκεσε ἡ ὀπτασία. Ἦταν κάτι πρωτόγνωρο γιὰ τὴν ἴδια καὶ ἀναπάντεχο (τὸ περιεχόμενο τῆς συνομιλίας. Τὸν Γέροντα τὸν εἶχε ξαναδεῖ μετὰ τὴν κοίμησή του, καὶ καθ᾽ ὕπνον, καὶ ξύπνια). Καὶ γι᾽ αὐτό, φυσικά, πῆρε τὸν πνευματικό της τηλέφωνο, συγκλονισμένη, γιὰ νὰ τὸν ρωτήσει, ἐὰν αὐτὸ ποὺ εἶδε ἦταν πλάνη, ἤ ἦταν πραγματικότητα. Εἶδε τὸν Γέροντα Ἐφραίμ, ὁ ὁποῖος ἦταν πολὺ λυπημένος, καὶ προσπαθοῦσε νὰ μεταπείσει τὸν Χριστὸ γιὰ ὅσα ἐπρόκειτο νὰ συμβοῦν (γενηθησόμενα). (Αὐτά, βέβαια, συμβαδίζουν κατὰ πνεῦμα μὲ ὅσα ἔλεγε ὁ Γέροντας Ἐφραὶμ ὅσο ἦταν ἐν ζωῇ).

Καὶ μετὰ τῆς εἶπε: « Μετάνοια! Μετάνοια! Ὁ Χριστὸς εἶναι πολὺ θυμωμένος. Δὲν ἔπρεπε οἱ σημερινοὶ ἄνθρωποι νὰ εἴμαστε σὲ αὐτὴν τὴν πνευματικὴ κατάσταση ποὺ βρισκόμαστε. Ἔρχονται πολὺ μεγάλα κακά. Δὲν μπορεῖτε νὰ φανταστεῖτε πόσο μεγάλα θὰ εἶναι . . . Ἀλλοίμονο, τί σᾶς περιμένει. Μετανοεῖστε ὅσο ὑπάρχει καιρός. Νὰ γονατίζετε καὶ νὰ κλαίετε. Νὰ ρίχνετε δάκρυα μετανοίας, μήπως ὁ Χριστὸς μαλακώσει. Αὐτὸ ἔχει νὰ κάνει καὶ μὲ αὐτὰ ποὺ γίνονται στὴν Ἀμερική. Πολὺς κόσμος θὰ φύγει μὲ αὐτὰ ποὺ ἔρχονται. Πολὺς κόσμος θὰ φύγει [=θὰ πεθάνει]. Δὲν ἔχετε ἔλεος ἀναμεταξύ σας. Δὲν ἔχετε ἔλεος. Εἶστε σκληροί. Ὁ ἕνας θέλει νὰ φάει τὸν ἄλλον. Αὐτὰ νὰ τὰ πεῖς καὶ στὸν πνευματικό σου, καὶ στοὺς ἄλλους».

Ἡ κυρία ποὺ εἶδε τὸ ὅραμα ἦταν πνευματικοκόρη τοῦ Γέροντα Ἐφραὶμ ἀπὸ παλιά, καὶ εἶχε ἐπικοινωνία μὲ τὸν Γέροντα μέχρι τῆς τελευτῆς του. Τὸ μήνυμα τοῦ Γέροντος εἶναι ἔγκυρο».


Старец Ефрем Филофейский, подвизавшийся и отошедший ко Господу в Аризоне 7 дек., 2019 года, явился в начале ноября не во сне, а наяву одной благочестивой женщине из северной Греции, находившейся в этот момент со своей невесткой. По словам невестки, в какой-то момент женщина «отключилась» и пребывала «вне себя» примерно минут десять; она и сама даже не поняла, сколько длилось ее видение.

Содержание разговора со Старцем для нее было чем-то новым поскольку ей еще и до этого являлся Старец, как во сне, так и наяву, после своего успения. Придя в себя, потрясенная женщина позвонила своему духовнику спросить, было ли это прелестью или истинным (настоящим) видением. Она увидела старца Ефрема очень опечаленным, пытавшимся убедить Христа изменить ход происходящих в мире событий (которые развиваются именно таким образом, как предупреждал Старец еще при жизни). Старец ей сказал:

«Покаяние, покаяние, покаяние! Христос очень разгневан. Нынешние люди находятся в таком духовном состоянии, в котором они не должны пребывать. Грядут очень большие беды, не представляете даже какие… Бедные, что вас ждет! Покайтесь, пока есть время. Преклоните колени и плачьте, пролейте слезы покаяния, может быть Христос смягчится ... Это связано и с тем, что происходит в Америке ... Много людей отойдет в мир иной из-за того, что грядет, многие отойдут [умрут]… Вы немилосердны друг ко другу, немилосердны. Вы жестоки, буквально пожираете друг друга .... Расскажи об этом своему духовному отцу и остальным.

Женщина, которой явился Старец Ефрем, была его давней духовной дочерью и продолжала общаться со старцем до кончины последнего.

Все это правда.


Părintele Efrem, fostul stareț al Sfintei Mănăstiri Filotheu, și ctitorul Sfintei Mănăstiri Sfântul Antonie Cel Mare din Arizona, unde și-a trăit ultimii ani din viața ascetică, și tot unde a trecut la Domnul, i s-a arătat unei fiice duhovnicești, care trăiește în Nordul Greciei. Când i-a apărut părintele, ea era alături de nora ei; nu dormea, ci era trează. La un moment dat, femeia a intrat într-o stare ca și cum ar fi fost în răpire; această stare a durat aproximativ 10 minute, potrivit nurorii sale care o îngrijea. Femeia aflată în răpire nu și-a dat seama cât a durat viziunea.

Aceasta a fost prima întâmplare de acest fel (adică conținutul conversatiei a fost diferit de celelalte pe care femeia le-a mai avut cu părintele, căci l-a mai văzut pe părintele Efrem și alte dăți, după trecerea sa la Domnul, atât în somn cât și in stare trează), și de aceea fiind uluită, ea l-a sunat pe duhovnic și l-a întrebat dacă vedenia a fost reală sau dacă a fost o înșelăciune.

În această vedenie, ea l-a văzu pe părintele Efrem cum era foarte trist, și cum îl ruga pe Hristos să schimbe cursul evenimentelor în desfășurare - care corespund întru totul cu cele spuse de Sfinția sa de pe când era înviață. Apoi părintele Efrem i-a spus femeii:

”Pocăință! Pocăință! Hristos este foarte furios. Noi, oamenii de astăzi, nu ar trebui să fim în starea spirituală în care ne aflăm. Vin necazuri mari, nu vă puteți imagina cât de cumplite! Vai tuturor ce vă așteaptă! Pocăiți-vă cât mai este vreme! Trebuie să îngenuncheați și să plângeți, să vărsați lacrimi de pocăință, și poate că Hristos se v-A milostivi! Aceasta are legătură cu ceea ce se întâmplă în America. Mulți oameni vor muri în urma evenimentelor care urmează, mulți vor muri. Nu aveți milă între voi, nu arătați milă unii față de alții. Sunteți împietriți la inimă. Sunteți aspri unii cu alții, vă devorați unul pe altul. Spune toate acestea duhovnicului tău și altora.”

Femeia care a văzut această viziune a fost o fiică duhovnicească a Părintelui Efrem timp de mulți ani, fiind în legătură și comunicând cu acesta până la trecerea sa la cele veșnice. Această mărturie este autentică și verificată.


Старац Јефрем, бивши игуман манастира Филотеи и оснивач манастира Светог Антонија

у Аризони, који је живео аскетским животом и упокојио се у Господу у Аризони, јавио се жени у северној Грчкој која је у то време била заједно са својом снахом, и није спавала већ је била будна. У једном тренутку жена се ”изгубила”(пала у занос) у периоду око 10 минута, по мишљењу њене снахе која ју je посматрала . Сама жена није знала колико дуго је трајала визијја.

Тако нешто претходно није јој било познато(то јест, садржај њиховог разговора; Старца је раније већ видела, након његовог упокојења једнако и у сну и на јави). Збуњена, позвала је свог духовног оца, наравно да би га питала да ли је оно шта је доживела илузија или стварност.

Видела је Старца Јефрема који је био веома тужан, покушавајући да убеди Христа у вези тренутних догађања, о којима је Старац говорио још за време свог живота. Рекао јој је:

’’Покајте се! Покајте се! Христос је веома љут. Данашњи човек не би требао да буде у духовном стању у ком се налази. Долазе велике несреће....какве несреће, не можете ни замислити. Авај, шта вас чека! Покајте се док има времена. Клекните на колена и плачите;пустите сузе покајања да би се Христос можда смиловао. Ово је повезано са оним што се догађа у Америци. Многи ће отићи током дешавања која предстоје...Многи ће отићи..Нисте милостиви једни према другима. Окрутни сте,једни друге прождирете.

Реци то свом духовном оцу и другима.” Жена која је имала ово виђење била је дугогодишња духовна кћи Старца Јефрема и општила с њим све до његовог упокојења. Ово је веродостојно и потврђено.

<![CDATA[TRAITORS INSIDE THE CHURCH – ~ Elder Athanasios Mytilinaios]]> https://orthodoxethos.com/post/traitors-inside-the-church https://orthodoxethos.com/post/traitors-inside-the-church ...Then as I said, Apostle Peter asked them to be quiet. A very serious problem arises here, which has been troubling me for years now. Since you and I are inside the Church, and we are the Church, this is the problem: The secrecy of the issues of the Church by the faithful.

The Church was once a closed circle. A relic of this closed circle that has remained to this day is when we say: “The doors! “The doors!” In other words: "Close the doors." Of course, today we don't close the doors because there's supposedly no reason to close the doors and we have given to the contemporary interpreters of the Holy Liturgy a new, metaphorical so to say, dimension to this: "Close the doors to the soul which represents the five sense," for example. Your eyes shouldn't be staring or looking about in a strange way when attending a service. Your eyes should avoid listening to whatever shouldn't be heard, etc. In other words, close whatever distracts you from concentrating on the Holy Liturgy.

Yet, this isn't a spiritual order at all; it's clearly a technical order. Just like: "Wisdom.” “Arise." There's a full stop after "Wisdom" and another one after "Arise". This means that the Evangelion (Gospel) is Wisdom. When the Priest says "Wisdom,” there should be a pause. A pause to signify the full stop and then, "Arise" and pause again. This means that the Evangelion (Gospel) is the WIsdom of God so you should stand up from your seat. Because the faithful had the option of sitting even from ancient times.

Just like today, we have seats inside the church, maybe not enough for everybody, but people could sit in the old days too. They had stools that were called "scymbous". (Let me say something strange here, concerning our language. Scymbous was a Greek word meaning "Stool". This word travels to Europe and came back as "Escabeau" (This word is used today).)

So ... people could sit if they want to. So at that time they had to get up, to stand up. This is just a practical order. And all these matters were taken care of by the Deacons or others who had such a responsibility.

So, here, again, with "The doors" what we mean is "Close the doors". A technical order. Why? Because the Church was a closed issue. You couldn't enter the Church if you hadn't been baptized. The Catechumen can enter the Church but they had to leave before the Sanctification of the Holy Gifts [i.e. after the Sermon].

During the persecutions, the Church was in hiding. Those who had nothing to do with the Church should never find out the activity of the Church. This should never happen. This secrecy of early Christianity was kept meticulously. I have talked to you in the past and I'm going to remind you again when we read the teaching of St. Cyril [of Jerusalem].

There is a quote outside but it's not by St. Cyril but by someone else: "Be careful, for this is not to be delivered to the uninitiated". St. Cyril, in his first catechesis, clearly states: "Mind you, that if you have come here to spy on us and see what we are doing here, God is spying on you instead." And St. Cyril keeps stressing how careful a Christian should be because it was an absolute necessity that spies should be kept away, and no one should be spying on what they did during the services.

This should never be because Christians were persecuted. Therefore, keeping the secrets was an absolute necessity for everyone, both clergy and laity.

Now, how could a priest go out in public? There is something that has been done, will be done, and is being done, take it as you will. Namely, the following:

Let's assume that one day I stop wearing the priest’s garment (the cassock or rassa), not under the influence of modernism but because of a strict prohibition. Thus, I'm not allowed to wear my Priest‘s garment and my dress is the same as a layman’s, or a person in the world, and nobody knows that I am a priest.

By the way, I just remembered that I had been offered a tiny epitrachelion a few days ago. I thought: This is to be worn underneath my shirt so that no one can see and I can do the work! This is actually something I have already done, I've listened to people's confession on the street! In the street - can you imagine? Or at the entrance of a block of flats! And wearing my epitrachelion underneath my black cassock, today we are allowed to wear our black rassa, but there may come a time when we won't be allowed to wear them, so an epitrachelion could be worn as a shirt underneath.

A very small epitrachelion could be worn and you could start [the confession on the Street) by saying: "Well George, how are you? How is everyone at home? - Whispering, go ahead and say your sin." Then, George replies: "How's work?", in other words, some words to be heard out loud and others whispered, pretending to have a conversation while one is quietly confessing.

Now, can you imagine in this case if that person who confessed later went and said to other people, “Brother, ‘You know, Father Athanasios took my confession on the street ... Of course, he didn't wear a robe or a priest's cassock"...Note that everything is done in secret because it's a time of persecution and I don't know if this is the second, third or tenth person to hear this story from George. For, certain people lack the virtue of discretion and keeping a secret and so they could openly point to the priest and say: "That is a truly a priest and a Father-confessor who performed in secret." So, then they go and arrest Father Athanasios with the charge of being the father confessor and therefore a priest.

If you think these things belong to the distant future, allow me to tell you that five or six years ago we read in the newspaper the following event:

A high ranking official of the Russian synod was found dead in a train. He was there for an inspection concerning the bookkeeping. As I said he was a high-ranking official and he had a small briefcase always with him. So the man had a heart attack and died on the train. When they opened the briefcase, do you know what they found? A Bishop's vestment! He was a secret Bishop. This happened recently, in our days. Tomorrow, things may be worse, we don't know, there will be retrogressions of phenomena.

A question: Is there any confidentiality between the faithful? When Apostle Peter asked them to be quiet, could anyone have shouted out to their neighbors: "Do you know something? We saw Peter... etc." No, not a word, not a peep! Are you listening? Unfortunately, among the faithful today there are frivolous people; indiscreet, shallow, and irresponsible. And these people, without looking deeply into things, are capable of harming the Church enormously.

For example, [let’s suppose that] fifty of us are gathered somewhere to perform a secret Divine Liturgy. In other words, we hiding from the authorities [to do so]. And then one of the faithful goes to a neighbor and says: "What a wonderful Divine Liturgy that was!" . . .And they ask, “where...how...what...?" Can not such a secret be kept?!...The news goes around and the second time we go there, they come and arrest us.

And there, what is there to do? What can we do now? This problem has always been troubling me. If difficult times come how can a priest perform his priestly obligations when there's so much frivolity all around? For, I have to tell you that in time of persecution this issue, which is, in fact, a problem, is almost insurmountable. It is a great problem. This is why, dear children, the faithful must acquire what is called an "ecclesial conscience" and a responsible attitude towards the Church, so they don't get to the point of harming the Church.

Let's not forget that, in the end times, when the Divine Liturgy won't be an easy thing to perform, what do you think, when Christians retreat to the mountains, when the Antichrist comes or just before that, that you won't face such a problem? This is something very important, extremely important: how to be able to perform the Divine Liturgy in secret, or perform your duties as an Orthodox Christian in secret.

In those days the ones who are not serious, the ones who are frivolous and reveal secrets, who are ready to spill the beans, to reveal what is to be kept secret, then God - this is how I understand it - will allow these people to bow down before the Antichrist among the first. You may ask why ... It is very simple: because they'll get arrested. After this frivolity, which brought them to this situation, in order to avoid any kind of maltreatment, they'll resort to denying Christ. Therefore they bow down before the Antichrist. This is something that awaits those who can't keep a secret.

So, please, try to do some work [on yourself] concerning this issue. Let's try to be very careful and serious and discreet in Church matters. Let's not be ready to go out and tell whatever crossed our minds. And, lots of time we distort things we hear in Church. Of course, such a person, whether he realizes it or not, turns into a traitor. And unfortunately, as the Holy Spirit informs us in the holy writings of the Apostle Paul: in the end times, there'll be traitors around.

In his letter to Timothy, 3:4, St. Paul says: “In last days men shall be truce-breakers, ... Traitors. "Truce-breaker" is someone who, interpreted... isn’t stable in his friendship, nor true to what he agrees." These people show a frivolity in regard to agreements they promise to keep. These are the truce-breakers, the ones who break a truce (lit. ‘not the same confederacy’ in Greek).

Therefore these are the people who break the agreements, and the Apostle Paul calls them "traitors". Pay attention: Traitors! And this is a major issue, indeed, the issue of treason (or betrayal) and of traitors. One may become a traitor out of frivolity. Just like some children, after some pressure, were forced to reveal where the Bishop of Smyrna, St. Polykarpos, was hiding. These children showed the authorities where BIshop Polykarpos was hiding and they found him and arrested him. But sometimes a person truly has the disposition of being a traitor.

Unfortunately, this element of treason (or betrayal) has never been eliminated. Either for obtaining benefits, or whatever may be the reason. In any way, a traitor is the one who could even get to the point of betraying his fellow men, those belonging to his own faith but also to his own people at home, his family, and relatives. Just like our Lord said to us: that a father will betray his child etc., in difficult times.

Also, traitors are the ones our Lord mentioned, that one will be betraying the other because of different personal interests. Also, betrayal inside the Church has unfortunately a broader character. For example, a person who is baptized into the Orthodox Church, and he writes a book in favor of Ecumenism, an ecumenistic book, trying to mislead the believers concerning the heresy of Ecumenism. Isn't this person a traitor of our faith?... This is why we should be very careful and never forget that traitors exist in the environment of a decadent of spirituality. Because the person who has a booming, a flourishing, a thriving of spirituality prefers to be a martyr rather than a traitor.

<![CDATA[As an Orthodox Christian, How should I vote?: St. Paisios the Athonite is Your Guide – Archpriest Peter Heers]]> https://orthodoxethos.com/post/as-an-orthodox-christian-how-should-i-vote-st-paisios-the-athonite-guides-us https://orthodoxethos.com/post/as-an-orthodox-christian-how-should-i-vote-st-paisios-the-athonite-guides-us
In former times, if a pious Christian was involved in public life, he probably wasn’t too well. They would have considered him crazy. Today, it is the opposite. If a pious person isn’t concerned and pained by the way things are in the world, he is the one who has lost his mind. - St. Paisios the Athonite

TODAY you cannot stand indifferent to the public square. You cannot leave matters to the powers that be, as if they are benevolent and working for our good. There are many national and international leaders who are clearly opposed to the faith and vision and to the ethos of the Orthodox Church, to the sanctity of life and man as made in God’s Image, to the integrity of the family and to the purity of the youth.

Taking part and taking a stand today, witnessing to truth in society as an expression and confession of our faith in Christ, is an expression of our love for our neighbor and our Lord.

Saint Paisios says elsewhere:

“Too many Christians don’t want to take on and remove an evil in society, so as to maintain their peace and quiet, the status quo. This means that they have no love. But, later we see these same people working hard for their own interests. That is why a certain spirit reigns today: with so-and-so we need to have good relations, so he will say good things about us, with others we need to have it good so he doesn’t drag us throw the mud, and so on. And others keep silent, they don’t talk, for fear they will write about them in the newspapers, etc.”

And elsewhere, the Saint spoke about voting:

“Vote for the one you believe it is best; the one who loves God and our country.” They always gave the same reply: They are all the same, Father. Then he added: “Well, look here. All olive trees are the same; all of them are affected by the same disease called dakos. However, some are affected 100% by it, others 80% and others 50%. Since we are in need of olive trees, we have to look for the ones that are affected the least. When we go to vote, we should always bear in mind two things: a) how much the candidate loves God and is thus a conscious member of the Church, and b) how much he loves his country and look solely after its interests and not his own. If someone uses another criterion to vote, he is acting out of self-interrests and is not behaving like a true Christian. Later on, divine justice will allow him to pay for his mistake.”

Taking the criteria laid down by the great elder and Saint, and applying it to the situation in America, we can easily come to see, first of all, for whom we should NOT cast our vote.

Orthodox Christians obviously cannot support corrupt politicians who lie and use their power to become rich.

Or, those who want the government to force Christian homeless shelters, adoption agencies, and other charities to endorse same-sex marriage, transgender identity, and experimental cross-sex drugs and surgeries.

Those We Cannot Support with Our Vote

Furthermore, Orthodox Christians cannot vote for:

1. Those who are aggressively pro-abortion and support a law which has allowed for the murder of 60 million human beings since it was passed.

  • a. Those who support abortion for any reason, or no reason, up to and - believe it or not for some - even beyond the moment of birth.
  • b. Those who want the government to fund abortions, who will force Americans to pay for this grievous sin.
  • c. Those who support physician-assisted suicide.

2. Those who endorse same-sex marriage as on par with true marriage, thus undermining Christian morality and furthering the de-Christianization of society.

3. Those who advocate for the repeal of the Religious Freedom Restoration Act, which protects the religious conscience rights of health care workers who decline to assist with abortions and protects Christian adoption agencies which chose to place babies only with heterosexual couples.

4. Those who support the Obamacare mandate requiring religious ministries to provide contraceptive and abortifacient drugs to their employees - despite that this would force them to trample on their conscience and their Christian Faith.

5. Those who are for implementing a nationwide lockdown if the “science” demands it - a lockdown which would, to be sure, once again mandate the closing of Orthodox churches.

6. Those who claim that the Orthodox Christian understanding of sexuality and gender is rank “discrimination” and thus walk in step with the radical pro-LGBT Orwellian “Equality Act” cannot be a recipient of our support.

7. Those who sound positive and inclusive — they say they want “protections” for people and want to fight “discrimination,” — but this rhetoric is deceptive.

8. Those who are twisting the notion of discrimination in order to force Christians to violate their beliefs.

9. Those who aim to force transgender ideology on the American people. The same people who want sign legislation that will force Christian schools and ministries to hire people who oppose their religious convictions on sexuality and gender. The laws will also force these ministries — which hold that God created humans male and female — to open women’s sports and women’s restrooms to biological males, to refer to biological males by female pronouns if they “identify” as female, and to pay for transgender surgery in their health care plans.

10. Those who not only pledge to fight religious freedom at home. They pledged to make a America into a global force of enforcement of the extreme agenda of the Neo-Marxists which seeks to decimate the Christian vision of man and pressure Orthodox Christian countries into denying the Faith.

11. Those who are for “cancel culture” even on the Supreme Court and demonize those who oppose the extreme LGBT agenda.

12. Those who brand conservative Christian nonprofits “hate groups” due to their beliefs on marriage and sexuality, listing them along with the Ku Klux Klan.

13. Those who single out those who adhere to traditional religious beliefs and moral convictions, aiming to limit their ability to live by their consciences and ostracizing them from polite society.

14. Those who describe opponents of the radical LGBT agenda as “the dregs of society.”

15. Those who are supported by, and support, outspoken Socialist and Marxist forces and would open the door to making American a socialist country.

16. Those who are largely silent before the rioting and burning of buildings by Marxist, anarchical mobs in many American cities.

Consider the Lessons of History

Wherever socialism has sought to gain a footing, it has led a charge against, and persecuted terribly, the Orthodox Church. We have a host of millions of martyrs in the 20th century which testifies to the destruction which comes in the wake of socialists and Marxists coming to power. Socialism and Marxism inevitably lead to totalitarianism, where the government takes the place of God in the lives of its subservient citizens.

Let us remember the years leading up to the Russian Revolution and the prophetic voices which called the nation to repentance. It was 120 years ago and the great wonderworker St. John of Kronstadt, among many others in the Church at the time, stood prophetically calling the people of Russia to repentance and calling out the godless Marxist-socialist leadership. Listen to what was said of St. John and how he stood, not indifferent, but actively opposing the zeitgeist of his day:

“Being himself an image of meekness and humility, love for every person, irrespective of nationality or religion, St. John adopted an attitude of great indignation towards those godless, materialistic, and liberal trends, which subverted the faith of the Russian people and sabotaged Russia’s thousand-year-old government. Subsequent events of the bloody Russian Revolution and the triumph of the godless and inhumane Bolshevism showed how right was the great saint of the Russian land in his warnings and prophetic visions.”

St. John himself wrote and preached:

“Russia, if you fall away from your faith, as many of the intellectual class have already fallen away, you will no longer be Russia or Holy Russia. And if there will be no repentance in the Russian people—then the end of the world is near. God will take away the pious Tsar and will send a whip in the person of impious, cruel, self-appointed rulers, who will inundate the whole earth with blood and tears.” (— Sermon of 1905, in Father John of Kronstadt (50th Anniversary Book, Utica, N.Y., 1958, p. 164)

Brothers and sisters, if we are not in pain for the state of the country and the world, we are in a spiritual coma. We are teetering on the edge of anarchy. Or, rather, simply insanity, according to the words of Saint Paisios: If a pious person isn’t concerned and pained by the way things are in the world, he is the one who has lost his mind.

We must ask God for more love even as the spiritual, moral and even political upheaval of American life is at the doors. It is the eleventh hour. We will all give an account before God for our passivity and indifference, and fear, unless we sincerely repent. Unless we fall on our knees and ask God for mercy, AND also express our love for our country by going to vote for a candidate who at least respects God and Christians, and shows love for his country, or at least, for one who is - according to St. Paisios - “affected the least” by the disease of the day, the zeitgeist of the age, the spirit of the world, which is the spirit of Antichrist.

May God have mercy on America and bless her to keep socialism at bay and continue to be a safe, peaceful place for Orthodox Christians to work out their salvation.

<![CDATA[THE TEMPTATION COMING UPON THE ENTIRE WORLD – Elder Athanasius Mitilinaios]]> https://orthodoxethos.com/post/the-temptation-coming-upon-the-entire-world https://orthodoxethos.com/post/the-temptation-coming-upon-the-entire-world TRANSCRIPT:

"Then we have a third and final stage of Ecumenism. We said that first is Orthodoxy, then Roman Catholicism, then Protestantism. These will associate themselves with Judaism and Mohamedanism, and all these five joined together, and we will move to the third stage, which is all of the so-called natural religions, which are Idol-worshipping, such as Buddhism, etc. They will all unite. This is the so-called pan-religion. People, Orthodox people, Christian, which I refer to as Orthodox Christian, for I don't recognize anyone else ... When this arrived, and it's on its way, it is going to be the great temptation of the end times. What does "Great Temptation of the End-Times" mean? It is written in our Holy Scriptures, in the New Testament. It is that temptation which will cast doubt upon the Theanthropic Nature of the Person of Christ. This doubt will leave the door wide open for Ecumenism. This is the last temptation of history.

Let me explain. It has to do with that religion which [will come] before the rise of the Anti-Christ. Before the appearance of the Anti-Christ, all religions will unite. Ecumenism will unite them. It will unite them in that religion which will be before the coming of the Anti-Christ. Why only before the Anti-Christ? Because after the appearance of the Anti-Christ, since Ecumenism - a work of the Devil, 100%!; 100% the work of the Devil. How does St. Justin Povovich refer to Ecumenism? Pan-Heresy! All of you who have read his books must have found this ... Pan-Heresy! It's not only one heresy. It includes the totality of all heresies which have existed on earth.

So ... This Ecumenism leads to the Anti-Christ. This is why I told you that we'll arrive at this Ecumenism before the coming of Anti-Christ. When the Anti-Christ comes, he will abolish Ecumenism. Listen to what kind of game played here. He'll abolish Ecumenism. Listen to what [devilish] games are happening! He will do away with Ecumenism. . . And this isn't because we imagine things will turn out this way, but it's written in the New Testament.

Listen to this: In the Apostle Paul’s Second Letter to the Thessalonians, 2:4, he writes:

“...who opposeth and exalteth himself above all that is called God or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.”

The Anti-Christ (The son of perdition) “Who opposeth (i.e. against/anti-Christ) and exalteth himself above all that is called God (above everything on earth that was of value). The Anti-Christ will claim to be above whatever is called "God" or is revered by people. This means he'll exalt himself above our God the Holy Trinity, above Buddha, above everything! He will abolish the already united religions.

Let me read it once again: "Who exalteth himself above all that is called God, or that is worshipped; whatever is called "God" or is worthy of respect of any religion. The Anti-Christ will abolish all these. "So that he as God sitteth in the temple of God, "so the Anti-Christ will sit in the temple of God as God and he will say to all: "I am the God, there is no other God, only myself, showing himself that he is God." And he will prove himself to be “god” by performing false miracles. (The Apostle Paul says this further down.) It's an unbelievable thing, where this Ecumenism leads to.

Let me say a few words about the great temptation of the end times: Our Lord warns us in the book of Revelation, 3:10, "to the Angel of the Church in Philadelphia write” (this means to the Bishop of Philadephia):

“Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.”

Since you have kept My word, to endure patiently, I will also keep you." So, since you have kept, I will keep you as well “from the hour of trial that is coming upon the whole world." And I will protect you from the time of temptation that everyone in all the world must go through, "which shall come upon the entire world, to try them that dwell upon the earth." To try all those which dwell upon the earth!

What kind of temptation is this? Doubting (disbelief in) the Theanthropic Person of Christ. This is the temptation. "Who is Christ?" Ah, who is He? . . . Theosophy and freemasonry have shown us [what this means]. They have a picture that comes in different sizes. The so-called "Mystical Supper of the Initiates (mystis)" (mystikos signifies the believer who is united (initiated) with God, with regard, in this case, to Christ in the Mystical Supper). How? Listen.

They show Christ in the middle (of the picture), and on His left and His right you can see figures like Zoroaster, Mithras, Moses, Mohamed, Buddha, on His right and on His left. These are called "mystis” [initiates]. Therefore, they accept Christ merely as one of the “mystis” [intiates]. The put him on the same level as Buddha, Mohamed, or whatever.

So, Christ as the Theanthropic Person is cast into doubt. This is a widespread depiction and if you ever see this picture in a house you visit, know that there's a Freemason living there. Yes. Yes! Therefore, THIS is the great temptation - a temptation which is already at work in our days and creates disbelief in the God-Man, the Theanthropic Person of Christ.

And, unfortunately, even here, in our country [Greece], people forge this temptation, when they constantly move away from Jesus Christ through apostasy, so that you may hear a minister of the Government say the word "God" without knowing who the God is he believes in. Have you ever heard the name of Christ? Never. What does this mean? This means that things are going ever-increasingly towards a de-christianization. What can we say here? Stand aright!

That is why the remnant alone will be saved. This is why it's essential that we know the Name of God. Because Buddhism also uses the term "god". And Islam speaks of “god.” But WHO is THE [ONE] God? Father, Son and Holy Spirit. The true God is the Father, the Son, and the Holy Spirit; One God, three persons. God the Holy Trinity.

We will continue, God willing, next Monday."

<![CDATA[Are Orthodox Christian Bishops Afraid of COVID, the Government, or Both?]]> https://orthodoxethos.com/post/are-orthodox-christian-bishops-afraid-of-covid-the-government-or-both https://orthodoxethos.com/post/are-orthodox-christian-bishops-afraid-of-covid-the-government-or-both
President Trump, after recovering from COVID, was due to leave Walter Reed hospital when he Tweeted this message, “Feeling really good! Don’t be afraid of Covid. Don’t let it dominate your life.”

As an obese 74 year-old with a famously poor diet and a high-stress job, Trump has very publicly beaten the virus and in a short period of time. President Trump is also the man whose campaign has organized events across the country which gathered together tens of thousands of his most fervent supporters.

Through Trump’s actions we can confirm two very important things. First, COVID-19 is obviously not as deadly as the media and government scientists first led us to believe. President Trump is one of the most briefed men on the planet. He has the best medical experts in the world on speed dial. He is not interested in dying. And he wants to be re-elected president with all his heart. That would not occur if his campaign events were threatening his life and the lives of his voters. So, just like anyone else who has been paying attention, it is clear that President Trump is aware that COVID may be highly infectious, but for the vast majority of the American population, it is not a major life threat. The survival rates published by the CDC confirm an expected 99.98% survival rate for patients under 49, and even at 70 plus years of age a patient has a 94.6% chance of pulling through. Worldwide numbers indicate that COVID mortality is within the range of the seasonal flu.

The other thing Trump’s message of COVID defiance and his rallies without limits prove is that President Trump is certainly not an Orthodox Bishop in the United States. If he were, he’d be way more timid.

Successors to the Apostles just finished gathering, virtually of course, for the 10th annual meeting of the Assembly of Canonical Orthodox Bishops in the USA. Among other things, the bishops drafted A Message of Hope from the Assembly of Bishops. You can read the entire message at the link. The portions we would like to focus on are quoted below:

In our present circumstances, trying to hold a sensible middle ground between opposing forces of faithless reason on the one hand and spiritualized folly on the other is the greatest challenge of our time…. Certainly, our present physical separation from one another and spiritual isolation from the divine services have complicated our ability to navigate these troubled waters. It is not fitting for us, as Orthodox Christians, to add to the burdens of our brothers and sisters either by condemning them or by appeasing them with insincere flattery. Rather, we ought to honestly fulfill the law of God by bearing one another’s burdens, as the Holy Apostle Paul reminds us (cf. Gal. 6:2).

On the one hand, we suppose, it was good that the Orthodox bishops in this country finally, as a group, acknowledged that we have a few problems here. On the other hand, after reading through this multiple times, we kept asking ourselves, “Where’s the hope here again, other than in the title?”

President Trump is a secular leader, and one that is not noted for his deep and abiding faith in God. But even he was able to call upon us to cast off fear and live our lives. The Orthodox Bishops did not. Trump was bold and inspirational in a time of crisis, the Bishops are trying to hold a tepid “middle ground.” From the beginning of this crisis, Orthodox Christians have asked the bishops to evaluate the data on the virus for themselves and make wise, independent, transparent decisions. The choice has not been between “faithless reason” and “spiritualized folly.” Those words are deployed to merely cover the Bishops’ own fear of action.

Rather, as is even more abundantly clear today than ever, the choice has been between politically useful hysteria and protecting the well-being of our most vulnerable in society. Even WHO officials have now realized that lockdowns are doing the most harm to those who can least afford it. Dr. David Nabarro of the WHO has urged world leaders to stop using lockdowns as a primary virus control method, “Look what’s happened to smallholder farmers all over the world. … Look what’s happening to poverty levels. It seems that we may well have a doubling of world poverty by next year. We may well have at least a doubling of child malnutrition.”


Shouldn’t the Shepherds of Christ’s Church on Earth have something to say about a public health strategy that is doubling the rate of poverty and doubling child malnutrition? Opposing this doesn’t seem like “spiritualized folly” to us. And supporting such policies doesn’t appear to us to be any kind of reason, “faithless” or otherwise.

But there is even more evidence emerging that continuing to destroy economies and human lives over a virus with a close to 100% survival rate for those under 70 is a horrible idea. Over 6,000 scientists signed a petition calling for end of coronavirus lockdowns:

Over 6,000 scientists signed their names to a petition calling for an end to coronavirus lockdowns, citing the “irreparable damage” they have caused.
“As infectious disease epidemiologists and public health scientists we have grave concerns about the damaging physical and mental health impacts of the prevailing COVID-19 policies, and recommend an approach we call Focused Protection,” states the petition, which was signed by over 2,800 medical and public health scientists, over 3,700 medical practitioners, and over 60,000 private citizens, according to Newsweek. “Current lockdown policies are producing devastating effects on short and long-term public health.”
The petition continues: “Keeping these measures in place until a vaccine is available will cause irreparable damage, with the underprivileged disproportionately harmed.
“The most compassionate approach that balances the risks and benefits of reaching herd immunity is to allow those who are at minimal risk of death to live their lives normally to build up immunity to the virus through natural infection, while better protecting those who are at highest risk,” the petition reads. “We call this Focused Protection.”

When the lockdowns began, many bishops and priests published letters saying that destroying jobs and closing churches was to help “the least of these” (Matthew 25:31). Those of us complaining about the lockdowns and the church closures were often accused of not caring about the vulnerable. We were told, in no uncertain terms, that we were putting money above human lives. Well, that was then and this is now. And now that 15 days to flatten the curve has turned into 7 months, it has become abundantly clear that the lockdowns and social isolation are hurting and even killing the most vulnerable in our society. And it needs to stop.

So why did the bishops not stand up for the least of these among us? Why can politicians and scientists speak out, but the men burdened with leading the Faithful simply keep quiet? Are they that afraid of a virus or the government, or both?

The bishops also noted, “our present physical separation from one another and spiritual isolation from the divine services.” Churches in many states, such as California, are still closed or severely constrained. Lawsuits are popping up all over on Constitutional grounds, and many churches are resisting the restrictions in a myriad of ways. This message was a perfect time for the Bishops to condemn restrictions on religious liberty, and declare once and for all that the Church is “essential.” They, of course, did no such thing which is how most of the Bishops have behaved since the beginning of this crisis. Not only will the Bishops not fight for California, they won’t stand up for Christian freedom of worship in even the mildest of language.

Thanks be to God that we have leaders in the Orthodox Church such as Abbot Tryphon who are willing to stand for the Church. Abbot Tryphon wrote the following in a recent article entitled The Church is THE Essential Institution:

Given the communal nature of the Church, it is particularly alarming our City, State, and Federal governments are using this Covid-19 pandemic to bar people from gathering in their temples for common worship. The importance of social interaction in the central square, as seen in traditional villages where the cafe life, together with the communal nature of the Church, were the primary source of fraternal interaction, demonstrate the danger facing a society that has ordered her people to remain apart, sequestered in their homes.
A nation that forbids her people from participating in corporate worship, is a nation that is doomed.
Isolated from others, the communal nature that is an important element in what it means to be human, is lost. As humans, we are meant to be together, for it is in our lives together that we grow in mind and spirit. It is in community that we learn to love God, and it is within the corporate gathering together for the Divine Liturgy, that we collectively hear the Word of God, and receive the Life-giving Body and Blood of Our Saviour.
It is high time we clearly let those who’ve decided that liquor stores, pot shops, and drug stores are by far less essential to the maintenance of our souls, then the Church. A nation that forbids her people from participating in corporate worship, is a nation that is doomed. It is clear that we have need for access to the food we need for physical sustenance, but the spiritual food needed for a healthy soul and body, makes the Church THE most essential institution in the land.

Like President Trump on the secular side, Abbot Tryphon boldly proclaims truth but from an Orthodox Christian perspective. Compare his prophetic boldness in crying out that a nation which forbids corporate worship is “doomed” with the Bishops’ “middle ground.” Who speaks for the historic witness of the Faith of the Martyrs – Abbot Tryphon or the Bishops?

The danger to our Faith extends past this current crisis. The Bishops’ continuing silence probably means that we are not taking steps to make our own plans as a Church for how to deal with any future crisis. The current policy of simply “comply” has been condemned as dangerous by other Orthodox leaders such as Archbishop Theodosy (Snigiryov) of Boyarka who said:

If the Church adopts a “whatever they say, we’ll do,” stance as its doctrine of responding to social problems, then in the near future, authorities in different countries will be able to close our churches, and deprive the faithful of the Liturgy under any humanitarian pretext—a pandemic, the danger of nuclear war, climate change, etc.

The Bishops missed more opportunities than just defending the vulnerable (while embracing actual science), and calling for an end to restrictions on Christian worship. The ongoing vaccine effort is alarming many with concerns about decreased safety protocols and possible side effects from the use of potentially dangerous new technology. The Russian Church has dealt with those concerns by proclaiming that patients have the right to voluntary, informed consent of all vaccines. Our American Bishops ignored this controversy in their message, even though it is being discussed daily and even featured in presidential debates.

The Bishops also failed to renounce the “new normal” and advocate unequivocally for a return to pre-COVID life, at least for those under 70 or otherwise not in high risk groups. 7 months in, we still have mask mandates, restrictions on travel, and experiments with “immunity” passports. As with lockdowns, the science does not support the need for the “new normal.” Recently, a survey conducted by over a dozen medical institutions for the CDC and published in Sept. 11’s Morbidity and Mortality Weekly Report showed that 85% of those who contracted COVID-19 during July among the study group either “always” or “often” wore face coverings within the 14 days before they were infected. Just 3.9% reported never wearing a mask. And, of course, the data tell us that the overwhelmingly, vast majority of those who did get the virus will be just fine.

The uselessness of mask mandates has always been known based on prior experience with the flu. We have been writing about masks for months. Which makes us wonder why the vast majority of Orthodox parishes are still enforcing mandatory masks, even when many of their localities are not requiring them? When will the Bishops take a stand against the “new normal,” or does their reticence to do so mean that at least the 38 who signed off on this statement are on-board with it?

The Bishops’ message also said:

At the same time, this health crisis and the energy required to shoulder it have also given rise to an unhealthy increase of polemical opinion related to questions of science, medicine, and civil and ecclesiastical directives. As often happens when human passions erupt, such polemics have infected other areas of society as reflected in the rise in this country of racial tensions, ideological clashes, and political polarization… we are not called to base our lives upon the ephemeral convictions that are common in the realm of politics, economics, or ideology. Rather, we are called to “set your minds on things that are above, not on things that are on earth” (Col. 3:2), placing our trust in the Gospel of our Lord Jesus Christ and doing His Holy Will through our efforts to fulfill His life-giving commandments.

Many American cities have been rocked for months with violent riots. Innocent business and home owners have suffered billions in property damage. There is rampant, open speculation of increased mob violence after a possible botched election. But the Orthodox Bishops don’t condemn the violence while calling for calm and prophetically taking to task the politicians who have promoted the chaos? Why do the Bishops note our current distress, but somehow refer to all this chaos and destruction as “polemics“?

As Christians, of course we place our hope in the Gospel, just as the Bishops advise. But how can our leaders ignore what is happening around us? Not only are we beset by Marxist-led mob violence in the streets, but churches are being attacked and vandalized. Christians are being “cancelled” from their jobs and from society for the crime of merely standing up for the tenets of our faith. A Supreme Court nominee is being attacked for the crime of taking her Roman Catholic faith seriously. Yet our Bishops ignore all that and simply tell us to focus on Jesus Christ.

That is not bad advice, focusing on Jesus is always the right thing to do. But we need more out of our leaders to help us in the life we have to live prior to entering God’s Kingdom. What is happening to us now as a nation and as a Church matters, and the Bishops seem completely disconnected from our daily struggles.

It is estimated that 1 in 5 churches will close in the next 18 months. That crisis is reaching the Orthodox as well. The Greek Archdiocese has launched a COVID-19 Parish Recovery Initiative:

Many parishes of the Greek Orthodox Archdiocese of America have reported declines in weekly giving and stewardship donations due to the lengthy COVID-19 shutdown. Additionally, reports showcase the decline of attendance at holy services and ministries as well as technological challenges associated with delivery services and ministries virtually.

Millions of people are deeply disappointed in the way the Church (and the other “Christian” bodies in the US) has caved to COVID hysteria. They are lost, dejected and in need of guidance. They are staying home in droves, and they are keeping what money they have and not giving it to the Church. Our people need the kind of “spiritualized folly” that the Bishops condemn. They need the Faith of the Apostles and Martyrs, not the scribblings of academics too afraid to even meet their fellow Bishops face-to-face. By God’s Grace that boldness still exists within our Holy, Orthodox Church. May God grant that the Bishops catch the the fire of the Holy Spirit in their bellies and that it pours out into their preaching. Then maybe the leaders of our Faith will be capable of giving us a real message of hope over fear.



<![CDATA[Three Miraculous Events which Show that Holy Communion is Invulnerable not only to bacteria and viruses, but also to everything else! – From the Website: agiapisti.blogspot.com]]> https://orthodoxethos.com/post/three-miraculous-events-which-show-that-holy-communion-is-invulnerable-not-only-to-bacteria-and-viruses-but-also-to-everything-else https://orthodoxethos.com/post/three-miraculous-events-which-show-that-holy-communion-is-invulnerable-not-only-to-bacteria-and-viruses-but-also-to-everything-else 1. Presbyter Fr. P.L., known to the editorial team of our blog, recounts:

"My father-in-the-flesh, Presbyter E.L. had just Celebrated the Divine Liturgy in his parish in a village in Halkidiki (Northern Greece). As he finished the katalysis (consumption of the Holy Blood and Body that remained in the Holy Chalice), he wanted to add a little water, as is often the case, to consume the Gifts easier. After looking in the closet, inside the Holy Altar, where he kept the water, he found the bottle was empty and sent the church warden to fill it up. As soon as the latter returned with the water, my father added a fairly good amount of water to facilitate the katalysis

But the smell of this "water", which had now been added to the Holy Chalice, was intense and very strange. He called me to smell it too… There was no doubt… the warden had not added water but… bleach!!!

It was too late to do anything else. The rest of Holy Communion had to be consumed at all costs.

"I will consume and go to bed and let whatever He wants happen. But you do not call a doctor and in no case should you take me to the hospital. Tell your mother to prepare a bowl in case I vomit. Let God’s will be done”...

He consumed with fear of God everything that was in the Holy Chalice and we went home.

He made the sign of the Cross, we forgave each other and indeed he lay down and waited to see what would happen ...

He had some stomach pain but nothing more. After about four hours, he sat up, Crossed himself and glorified God. He asked us to bring him some hot tea…

More than 20 years have passed since then and he is still alive without any problems!"

2. Narrated again by Fr. G.L .:

"In the village where I work, about 20 years ago, a family asked me to Celebrate the Divine Liturgy in a chapel that was rarely used, to offer Holy Communion to a relative of theirs who was suffering from AIDS. In fact, he was in the final stage with hemoptyses and everyone was waiting for his repose in the Lord.

Of course, it did not even cross my mind to arrange for special conditions such as disposable teaspoons or that I could contract something from the patient…

We performed the Divine Liturgy and his relatives, supporting him, brought him into the Chapel, his face severely distorted and unrelated to how I knew it.

I communed him as I would any of the Faithful.

I consumed the content of the Holy Chalice as usual and to this day I am absolutely healthy!”

3. Fr G.L. narrated to us the story of the blessed Elder Gregory of Docheiariou with whom they had a close spiritual relationship:

"My Elder, St. Amfilochios of Patmos often went and heard the confessions of the faithful, in various parts of Greece, whereever he was called. In an area of Northwestern Greece where he happened to be present, a priest came to confess to him.

This priest said to him:

"Geronda, I must stop serving… The reason is that I had a bad relationship with my fellow parish priest and I wanted to hurt him…

One day after the Divine Liturgy, while he was handing out the antidoron, I discreetly approached the Holy Prothesis, I lifted up the Chalice Cloth and I threw in 2 scorpions! After the Antidoron was distributed, we said goodbye to each other and I pretended to leave but I secretly watched to see what he would do…

After his initial surprise, he chopped the scorpions with the Holy Spear and Consumed them together with the Body and Blood of Christ! He is of course completely healthy, but I must stop approaching the Holy Altar after the shock I felt from the miracle I witnessed and the evil deed I committed!... ”

I convey these to you, said the Fr. G.L., because all the persons involved in the narration have now slept in the Lord and of course the names of the priests involved, the exact place and the Temple where they occurred are completely unknown to me.

<![CDATA[The Demonic Method of Co-existence, Dialogue, Infiltration, and Subversion at work in Ecumenism Today – ~ Archpriest Peter Heers]]> https://orthodoxethos.com/post/the-demonic-method-of-co-existence-dialogue-infiltration-and-subversion-at-work-in-ecumenism-today https://orthodoxethos.com/post/the-demonic-method-of-co-existence-dialogue-infiltration-and-subversion-at-work-in-ecumenism-today The following analysis of the demonic methodology at work in contemporary syncretistic ecumenism was distributed to participants in the summer online course “An Orthodox Survival Course 2020” which we offered through our Patreon page (and Crowdcast video platform) and is available to all of our patrons.

You can become a patron (with any donation amount) and gain access to all online courses through The Orthodox Ethos Patreon Page. Beginning October 6th, three courses are available to all patrons:

1. The Truth of our Faith: Introduction to Orthodoxy for Catechumens and Newly-Illumined

2. Fr. Seraphim Rose’s Orthodox Survival Course: A Study of the Unfolding of Apostasy from the Great Schism until Today

3. On the Divine Liturgy: A Spiritual and Ecclesiastical Look at Heaven on Earth

It is especially important for missionaries today that we refer to and comprehend the demonic method of adulteration. As Fr. Seraphim Rose once wrote, the difference between Orthodoxy and heterodoxy is most apparent in that the Orthodox Church (in Her Saints) is able to discern the spirits.

When the devil saw that his power was literally devastated by the Cross and Resurrection of Christ, he began to attack the Church with another, new method, with the method of adulteration. He does not claim that Christ is no one of significance. He comes, rather, to speak in the tongue of adulteration and to say, “Yes, certainly, I accept Jesus Christ, but simply as a man, not as the God-man, Theanthropos. He may indeed be a remarkable man, but he is nevertheless a man”. This is what western man has arrived at today. That is, Arianism dominates that western world today. Jesus is a remarkable man but He is not God.

For those who he cannot bring to deny Christ's divinity, he allures them with unbelief on the ecclesial plane. He has introduced a variety of theories, all of which, however, deny the Theanthropic Nature of the Body of Christ, the One Church. This denial may attack any of the four marks of the Church - that it is One, Holy, Catholic or Apostolic. One may hear, for example: “The Orthodox Church is significant and we value your icons, history and theology, but you are not the only Church of Christ”. Or, "the Orthodox Church is, indeed, the Body of Christ, but nevertheless not exclusively so, not absolutely so, since other Christian denominations are also "churches" in an ecclesial sense, even if incomplete."

Yet what is the difference between this and Arianism, the denial of the God-man, the lie of the devil? It is simply on the level of ecclesiology and not only Christology [as was Arianism]. For salvation is wrought in the Church, and if there is a denial of the Church there is a denial of the God-man. It is equal to saying that Christ is simply a man. For if the Church is not theanthropic, not a continuation of the Incarnation, then it differs little from the various confessions, associations, or organisations, which are are purely human creations. If the Orthodox Church identifies Herself with these then we have essentially Arianism in practice, on the level of ecclesiology, and the salvific missionary work of the Church is in vain. The devil seeks in every way to sway the Church from Her Theanthropic identity - and it matters not in what particular way (heresy) he achieves this. This is precisely what is happening today on the level of ecclesiology.

The devil passes through four stages in his assault on the Church: co-existence, dialogue, infiltration or penetration and finally subversion. He employs a methodology that has not changed from the time of Adam and Eve, whether on the personal or ecclesiastical plane. He passes through four stages in order to achieve his goal, which is the subversion of Orthodox Faith and the overturning of Her salvific mission.

The First Stage: Co-Existence

The first stage is co-existence. He comes in the guise of another form, as he once did in the garden as a snake, in order first of all to draw near to us, near to the Orthodox, near to the faithful. This co-existence is a necessary pre-requisite for him to go on to the next stage, which is dialogue. It is for this reason that in the Old Testament God is so strict with the people of God, that they not mingle with idolaters. He must be strict with His people on this point, for co-existence is the beginning of the fall. "Be ye not unequally yoked together with unbelievers," says the Apostle Paul, but "come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you."

However, today we do not live before the Incarnation, in the period of the Old Testament. We cannot come out of the world existentially. We are able, however, to depart from it spiritually, in the manner of our living. The faithful separate themselves from the world in the way in which they live. Then the boundaries were visible, now they are spiritual. And, yet, this does not mean that they are invisible or blurry. The Fathers of the Church laid down the boundaries of the Church in the holy canons and decisions of the Councils. Indeed, there are many canons of the Church which regulate our behavior in spiritual matters with regard to the heterodox.

We must respect these boundaries if we wish to stay far from temptation. If we abolish or disregard the canons, if we abolish or blur the boundaries, we will undoubtedly enter into temptation. And the temptation is to conform to this world, to become secularized not only in faith but also in methodology and ethos. Today, many remain Orthodox in dogma (at least initially) but become heterodox in methodology and in ethos. The Apostle Paul says: "And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God." Keeping the canons of the Church, such as with regard to common prayer with the heterodox, is necessary in order not to enter into the temptation of co-existence with the heterodox in regard to our manner of living and ethos. For, as our Lord said, “if the salt lose its flavor, it is good for nothing but to be thrown out and trampled under foot...”.

The Second Stage: Dialogue

The enemy, however, does not stop there. His aim is to bring us to the second stage, to dialogue. And here he has much experience and is stronger than us. For this reason humility alone saves him that will not fall into this snare. Christians are naïve and not cunning, and our weakness is precisely here, because we desire to believe that the other man is sincere. It is particularly dangerous when we have much pride and little progress in the spiritual life. They mollify us and tell us whatever we like to hear. The heterodox are very good at this. They praise us for our history, our icons, our "spirituality," etc. Pride and arrogance comes saying that we are something and we are doing something special. This does not mean, however, that there is any desire on behalf of the heterodox to become Orthodox. Most desire to acquire what we have, not become what we are. This is especially true of most followers of the Pope and apparent in the Vatican's “foreign policy.”

Now, to be sure, within the ecclesial sphere not all dialogue is cursed. There are two kinds of dialogue: one that is blessed and lawful, which was done by the saints and apostles, and another kind that is cursed, which serves the aims of the devil.

The first type of dialogue, the blessed kind, is for clarification. The apostles came to Christ many times for clarification. This dialogue is blessed. Someone comes with humility and a good disposition to learn from the Lord. When the heterodox come thus to the Church, we are on a good road. We can expect blessings. We shall have spiritual fruit.

The second type of ecclesial dialogue, which is conducive to demonic aims, is that which we'll characterize as investigative. When the heterodox or atheist comes to the Church for this kind of dialogue, not for clarification but for investigation or debate, then the spirit of cunning is manifest. Investigation or debate in this context indicates pride before Christ and His Church, as if to say: “I’m coming to converse. Let’s talk about it and find another, third way, another truth, not what you Orthodox preach necessarily, but together we shall find the historic truth, the truth of Christ, etc.” One comes not as a seeker of the truth, not as a disciple, but “on equal terms.” Indeed, this very phrase was used when the theological dialogue with the Vatican was begun fifty years ago: that the Vatican and the Orthodox are dialoguing “on equal terms.”

It is precisely within this context, this mentality, that we shall not find salvation. There will be no return of the heterodox for the simple reason that the very basis of their meeting with the Church has precluded it! Within this mentality there is no repentance and whatever is done is without cost, without sacrifice on their part. However, without sacrifice, without crucifixion of the old man and his worldly mind communion with the Resurrected Christ is impossible.

If we are moving within these four things - no search for truth, no spirit of discipleship, a lack of repentance and no sacrifice or cost, then this kind of dialogue is investigation, not clarification, and it is cunning and from the devil. It is precisely here that we shall fall, because we are simple and naïve and not accustomed to the ways of the worldly-wise and the heterodox. This type of dialogue does not lead to salvation but to the adulteration of Orthodoxy, to schism and to heresy.

The Third Stage: Infiltration

The third stage is infiltration (διείσδυση). After having sufficiently dialogued with the First-formed the enemy succeeded in planting a seed of doubt in the word of their Creator and trust in his sincerity and authority. He penetrated the sacred trust of man in God and infiltrated into their noetic realm, posed to subvert the castle of Orthodoxy from within.

The devil achieves infiltration through daily co-existence, endless dialogue with the heterodox, worldly friendships and friendship with the world, co-operation on common cause agendas, ethics and politics, which ignore dogmatic and ecclesiological presuppositions and are aimed at worldly success. We see this very clearly today among Orthodox clergy and theologians throughout the Church, but especially traditionally non-Orthodox lands. In various parts of the world we have arrived at the point where on many levels there is a corruption of the Orthodox phronema (mindset), precisely because there is not only co-existence and dialogue but also infiltration of the heterodox and his phronema(mindset) into the Orthodox Church. Examples of this include mixed marriages becoming the norm rather than the exception, common prayer (which is often justified on the basis of the mixed-marriage precedent), corruption of the Orthodox ethos among clergy and laity, including even the beginning of public support of deviant sexuality, the adoption of missionary methods of the heterodox, the perversion of the role of the bishop from an prophet and apostle to a diplomat and a politician, etc.

Sooner or later, infiltration leads to the fourth stage, subversion.

The Fourth Stage: Subversion

The enemy works incrementally and systematically, usually in the shadows, out of sight or disguised as something good, even virtuous, all in order that man doubt God, His commandments, Church dogma and canons. He’ll use whatever it takes, even the cover of “love” and “brotherhood” as long as we stretch out our hands and contravene His commandments. It was only after the First-Formed stretched forth their hands that they realized they had been subverted, separated from Life, cast our of paradise.

What exactly is subversion in the realm of mission and ecumenism? Subversion in this case means that it is no longer a matter of the return of the heterodox but that we the Orthodox ourselves identify with the heterodox, consider them within or a part of Mystery of the Church, or even commune with them, whether in prayer or the Eucharist. Unfortunately, this is already happening among some Orthodox, both in North America and Europe. We have first hand reports that Orthodox priests are communing heterodox, from among the Latins, and even more often among the monophysites/non-Chalcedonians, during, for example, mixed marriage ceremonies. Yet, even when there is but a theoretical "recognition" of a "valid" Baptism or even Eucharist among Latins or Monophysites, the subversion of the Orthodox Faith is no less real.

When Orthodoxy is identified with heterodoxy, the truth with delusion, the Church with heresy, then we have arrived at the fourth and final stage and there is subversion of the Orthodox Faith and phronema (mindset).

As faithful Orthodox Christians, we desire that the missionary work of the Church proceed and flourish. If we desire it truly, we shall take head to the machinations of the enemy and attend to the avoiding these four stages of demonic methodology, to avoid the snares of the devil.

Orthodox mission is the answer to the adulteration of the Faith. Only if the Orthodox Church continues Her mission to the heterodox in an Orthodox manner, only then is there hope of subversion, not of Orthodoxy (God-forbid) but of the pan-heresy of Ecumenism.


<![CDATA[Online COURSES N O W Being Offered – Fr. Peter Heers]]> https://orthodoxethos.com/post/online-courses-n-o-w-being-offered https://orthodoxethos.com/post/online-courses-n-o-w-being-offered <![CDATA[Should we send our kids to school if they are requiring them to wear masks? – Metropolitan Neophytos of Morphou]]> https://orthodoxethos.com/post/should-we-send-our-kids-to-school-if-they-are-requiring-them-to-wear-masks https://orthodoxethos.com/post/should-we-send-our-kids-to-school-if-they-are-requiring-them-to-wear-masks Question: They want our kids, from 6 years up, to wear masks in school. What should we do?

Answer: Listen, my brother Aristeides, you who ask this good question: “Our children and our eyes!” [A Greek saying meaning ‘all your attention and care on your kids!’] “Your kids and your eyes!” Both the eyes and the mouth wish for a face that will see God - without a mask. The ancient Greeks - do you know where they would put on masks? In the tragedies (theatre). And the comedies. If our children grow accustomed to masks from now, in twenty years we’ll have a society of demons. Did you hear that? Not of humans: of demons! My opinion is this: find a way so that your children may never wear a mask. This is my opinion. I’m speaking to you responsibly. It is better that they remain without the so-called education of Europe for a few months, or a few years. And what an education! What a joke! You should do school at home. Did you hear? School at home! Do churches at home. Do pharmacies at home. You will see that soon they will be telling you that they have run out of medicine. They want to push society over into chaos, into terror. They want us to be scared, chaosed — See what a beautiful word the old Cypriots have, “chaosed”. It’s when you don’t know what is happening with you: “Deep calleth unto deep” (Psalm 41:7). — So that we’ll say to them, “The vaccine! Please give us a vaccine!” So, they are after our will, they are after our freedom: in brief, they are after our soul. It’s not simply the European ‘rights’ that they want to steal from us. Do not be deceived. They are after our immortal soul!



<![CDATA[“They thought that by closing the churches they would stop the virus...Lord have mercy!. . .” – Metropolitan Neophytos of Morphou]]> https://orthodoxethos.com/post/they-thought-that-by-closing-the-churches-they-would-stop-the-virus-lord-have-mercy https://orthodoxethos.com/post/they-thought-that-by-closing-the-churches-they-would-stop-the-virus-lord-have-mercy “They thought that by closing the churches they would stop the virus...Lord have mercy! Is this the first outbreak of a virus? From what I know, during epidemics the churches are open day and night and the Liturgy is offered nonstop. Some have attempted to create doubt about Holy Communion, that it can impart infection. Do you know what is the Divine Liturgy? The Body and Blood of the Resurrected Christ. Do you know of a God who defeats death but transmits sicknesses? And there are Hierarchs who tell you to change the lavida (spoon) and to dip it in disinfectant. . . God forbid!” ]]> <![CDATA[AN ORTHODOX SURVIVAL COURSE: What Participants Are Saying – Lessons 1 & 2 are Complete; Lesson 3 Just Ahead]]> https://orthodoxethos.com/post/an-orthodox-survival-course-what-participants-are-saying https://orthodoxethos.com/post/an-orthodox-survival-course-what-participants-are-saying ‪NEXT LESSON: ‬

‪The Mystery of Iniquity and the Apostasy‬

‪Save your spot for our next Lesson, schedule for this Thursday evening (9 PM EST/6 PM PST): ‬


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Thank you Father. Your first lecture was so insightful and humbling. Thank you so much. . . This is really excellent material and I am grateful that you are addressing these issues. They are generally not being addressed elsewhere and my experience is that if you do ask these questions you get labelled weird or an extremist or legalistic. Thank you for taking our questions and concerns seriously!


Your podcast and YouTube videos are providing a light and an inspiration in these dark times. Can't wait for the course.

J. S.

I love all lectures by Fr. Peter!

M. W.



A true pillar of Orthodoxy during these unprecedented times

R. C.

Full of love of Christ! Thanks

P. A.

Much appreciated. I look forward to each session.


Beloved Father, it is nice how you have a formal lesson prepared, followed by such an in depth Q & A. The Q & A is so vital since it represents the plethora of questions among the Orthodox faithful - many of which are necessary to have answered and which you can evidently see are the gray areas in a time where so much ecumenism and mixed ecclessiology have clouded what we know or have hindered knowing in the first place. The lessons followed by the Q & A also offer great spiritual guidance in a time where many of us are thirsting for Patristic spiritual Fathers and true edification. God bless your current endeavor.

T. F.

Thank you Fr Peter! As a two year convert and attending a OCA Mission Parish you are answering so many questions that I'm having during these troubling times!!!

I. B.

I appreciated Father Peter's answer to the question concerning economia in baptism. The Greek Archdiocese in America refused to baptize me, even though I strongly wanted it, having only been tapped with dampened fingers by Lutherans several years earlier. So I gave up and accepted chrismation only. Still I never felt right about it because everything I read in the Holy Fathers said I was missing something essential. Worse yet, I learned that at one time the Orthodox in Greece would not give communion to any Orthodox who had not been immersed. But no priest was willing to correct the situation (yes, I was a pest who kept on asking). Finally after 14 years and 4 churches, I happened to be at a monastery which, hearing about my situation, insisted on correcting it. I was so happy! The abbess said that I was glowing as I came up the third time. (I'm sure she saw that with spiritual eyes, but I remember a feeling of lightness lingering for about a week.) The years since then have blessed me with finding a spiritual father and getting on track with the Orthodox mind and life. To those who have been abused by the innovators' false economia, I say: keep knocking and it shall be opened. Glory to our loving savior Jesus Christ. Glory forever!

W. B.

Very refreshing to hear what the fathers taught and has been kept through tradition for over 2000 years. I mourn and pray for those who suffer from innovation. I’m very glad to be with my small ROCOR mission. A classic quote has new meaning for me: I took the path less traveled and it has made all the difference to me!

H. K.

I love everyone's comments here. I feel like we are a family, thank you Father Peter and brothers and sisters.

K. J.

A balm in painful, raw, and confusing times.

C. Z.

Extremely grateful, Fr. Peter, for this priceless opportunity, and I am learning so much! I also truly appreciated learning about the new Saints of our Church, and realized I have 3 books written by St. Ignatius Brianchavinov: The Field, The Arena, and The Refuge. They were highly recommended by the bookstore at the monastery I go to in Roscoe NY, and I have almost completed the first volume. (I love books, and have acquired many books after converting and just wish I had more time to read them all. I can't pass up a good Orthodox book when I see one, and also sell books at my Church's bookstore.) This course, however, is an interactive way of learning and there's nothing better than something "live" as you feel so much a part of it! Although I go back and watch the videos again, there's a lot to be said about being an active participant while the class is being given. The Q&A's are amazing and I particularly loved the 2nd session's this week, Father, as you answered many of my own burning questions, and again, I am so grateful for your generous gift of your time and thoughtful comprehensive responses! God bless you and thank you for this beautiful ministry!

B. C.

Thank you, Father and fellow OSC seekers. I have benefited from Father Peter's many YT lectures over the past few years, so my expectations for this course were very high. This course continues to far exceed my high expectations. I have been studying on my own for the past two years, and began attending Sunday Liturgy at St I. in E. (CA), but haven't since its (modified) reopening in early summer. I feel blessed and grateful for this growing online community headed by Father Peter.

H. G.

This course is both fitting and right - especially now.

A. T.

Along with the others here, thank you Father for these lectures and Q&A sessions. Very beneficial, especially now.


Thank you father! It is such a great blessing to have you in our spritual life.


Thank you Father for guiding us during these tough times where there is much confusion and division. Please keep us in your 'proskomidi' and in your prayers during the Divine Liturgy so that God may enlighten us to follow and stay on His path which is getting narrower.

M. H

Thank you so much Father, these talks have been a balm on my heart as a mere inquirer in these confusing times.

A. G.

Absolutely enjoyed the course


Thank you so much Father Peter. A very informative and inspiring course. Amazing how the recent saints were spot on when predicting the current state of affairs. Seems like we may be living through the worst of it but I also remember your and their admonitions not to despair and to trust in God because we don't know what He may have in store for us. Being aware of what's going on and understanding it is important, but the main work must be done in our hearts. Our faith is the only thing that will never fail us. God bless you and everybody participating.

K. Y.

Thank you, Father Peter. I found the second lesson spiritually beneficial and enlightening.

C. Γ.

Thank you, Fr. Peter for the very informative outreach! - Γ.

T. R.

Father, this course is an answer to prayer! I can only go to Divine Liturgy at a ROCOR Church on Fridays so am prepping the night before but what a joy today (Sunday when I cannot go) to listen to every beautiful and uplifting word from the Saints and the Tradition and your pastoral suggestions for us all at this very difficult time IN the Church. Every word you are speaking is so in tune with what my Spiritual Father and my catechizing priests who love the Saints and the Fathers and the Patristic Tradition have taught me. I have been STUNNED and saddened to learn how many priests and laity either never were exposed or somehow have been led away from the Orthodox Church. This course is truly spirit-saving for me in our very sad political situation in the US and even more in the sad confusion in our Church. Glory to God! I will catch up with Q & A #2 tomorrow. SUCH A BLESSING!!!

P.S. It is also SO encouraging to see the number of devoted Orthodox who care deeply about our Faith and being on the Royal Path and are seeking the counsel of the Fathers and the Saints. God bless you all!

C. T.

Thank you Fr Peter, I got a lot out of this lesson. I was so glad to hear what you had to say about baptism and ekonomia, I witnessed a baptism by pouring/sprinkling in my church not long after I had begun my catechiss there, and I was greatly troubled by it. I enquired at all of the local churches if any of them did baptism by immersion and they all said no, I was heartbroken to think that I would not be able to be received properly, and certain in my heart that if I could not be properly baptized, I would walk away from Orthodoxy, but an Orthodox aquaintaince knowing how troubled I was by the western style "baptism" spoke with the recently ordained Bishop in our area and he had a discussion with my priest who purchased a large birthing pool & now myself and 4 others will be received by immersion on the 19th of Sept this year! Glory to God! I cannot tell you how happy I am that I will be properly baptized, full immersion three times, I absolutely would have walked away if they had intended to pour or sprinkle me with water.


Thank you Fr. Peter. I listened to your lecture twice, and on the second time completed the question and answer. I encourage all those following this course to be sure and listen until the end. The answers to the final two questions were extremely helpful.


Thank you fr. For all you do for us. 🙏

<![CDATA[Περί της Kαινοτομίας του Tρόπου Mετάδοσης της Θ. Κοινωνίας: Συνέντευξη με τον κ. Δημήτριο Τσελεγγίδη – The Orthodox Ethos Podcast (Greek edition)]]> https://orthodoxethos.com/post/peri-tis-kainotomias-toy-tropoy-metadosis-tis-th-koinonias-synenteyksi-me-ton-k-dimitrio-tseleggidi https://orthodoxethos.com/post/peri-tis-kainotomias-toy-tropoy-metadosis-tis-th-koinonias-synenteyksi-me-ton-k-dimitrio-tseleggidi Περί της Kαινοτομίας του Tρόπου Mετάδοσης της Θείας Κοινωνίας και του Νέου Σταδίου Πειρασμού: Συνέντευξη με τον κ. Δημήτριο Τσελεγγίδη.

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<![CDATA[The Method of Holy Communion & the Temptation of Little Faith: A Talk with Professor Demetrios Tselengides – The Orthodox Ethos Podcast]]> https://orthodoxethos.com/post/the-method-of-holy-communion-and-the-temptation-of-little-faith-a-talk-with-professor-demetrios-tselengides https://orthodoxethos.com/post/the-method-of-holy-communion-and-the-temptation-of-little-faith-a-talk-with-professor-demetrios-tselengides The Professor of Dogmatic Theology at the University of Thessaloniki, Demetrios Tselengides, talks to us about the move by some to change the method of Holy Communion and the ensuing temptation of little faith.

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00:35 - Question 1: The use of many lavides ("spoons"), is it blessed and in accordance with Holy Tradition?

02:14 - The "good uneasiness" of the Faithful is a god sign.

03:31 - The Church is led by the Holy Spirit; those faithful who are spiritually "deactivated" are in danger

06:01- The Canons of the Church define what may be done

07:10 - The Church is always caring pastorally for the exactitude of safeguarding [Holy Communion]

10:22 - We commune of the very Body and Blood that defeated death itself, defeated the evil one, defeated sin, and is thereafter a carrier of life.

12:21 - If during this trial, this temptation, we fall into the temptation, we are essentially falling away from the Church

15:03 - There are no testimonies for 2,000 years that any harm has come to priests through Holy Communion.

16:45 - Question 2: So it isn’t correct to say that we separate the spoon from Holy Communion, that the spoon does not participate, and so that it could be a carrier of sicknes?

16:58 - This rationale leads us into rationalism and considering all the Holy Vessels as conduits for illness.

18:02 - The critical and all-important question is not so much what is done as why it is done.

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Biographical Details:

Professor Tselengidis’ depth of knowledge, his education and studies, and his diligent research and labor have made him an internationally renowned academic theologian of Orthodox Dogmatic Theology. His most important offering and characteristic, however, is his work’s fidelity to the Holy Tradition and the Deposit of the Holy Fathers, a faithfulness he acquired by following experiential theologians of our day, such as Saints Paisios of Mt. Athos and Ephraim of Katounakia. He considers himself a humble minister, always emphasizing the absolute interrelation of right doctrine with the right way of life, distancing himself from the creation of a sterile and cold academic discourse.

He is the author countless articles and seven books on Dogmatic Theology, covering a wide range of topics, including the theology of the icon, grace and freedom, critical studies of the doctrine of salvation in Luther and the satisfaction of divine justice in Anslem of Canterbury, the Soteriology of Western Christianity, and the presuppositions and criteria of Orthodox Theology. Through his many lectures, articles, and appeals to the hierarchy on pressing ecclesiastical matters such as the Orthodox-Roman Catholic, and Orthodox-Anti-Chalcedonian Dialogues, the documents of the Cretan council, and the Ukrainian schism Professor Tselingides has given much courage and consolation to the faithful.

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