December 4, 2016

The Old Testament Temple of God accepted into itself the seed of new life, the divine maiden in whom will spiritually sprout and grow the New, saving Covenant of man with God. The Old Testament Temple of God took into itself the sacred Ark of the New Testament, the animate temple of the Savior, the precious bridal chamber and Virgin—the sacred treasury of the glory of God.


December 1, 2016

And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.
And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.

The rich man is God, the Only One Who is really rich, because to Him belongs everything. The steward is a man, who has spent his life upon the earth, his stewardship of the riches of God’s creation, accumulating goods for him, wasting in this way his Lord’s riches as he’s used his talents in a sterile way, for no good outside his lust and egoism.

The Lord calls him unto judgement, warning him (through an illness) to prepare to give account of his life (stewardship).

Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.
I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.

The man feels lost, as he knows he has really wasted his Lord’s riches and his talents, he realizes that he will have no right answer before the Lord’s judgement seat.

In search of salvation, he ponders what he may do to escape the exile unto stranger places, the loss of his stewardship upon the earth which prefigures the same loss in the age to come. He is not able to labor into ascetic fruits of repentance (to dig), he is not able to pray properly (to beg), because the ways of his stewardship (life) are fierce chains which dig deeply into his flesh to bound his spirit.

He then decides for the only way to escape homelessness, the separation from God.

So he called every one of his lord’s debtors unto him, and said unto the first, How much owest thou unto my lord?
And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty.
Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore.

He calls for his debtors, who are in fact his Lord’s debtors, as everything belongs to God and because they have received what is not (yet) the fruits of their labor, and forgive them a substantial part of what they owe.

And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.

God commends the steward for this, not pronouncing judgement unto him. He has finally ceased to waste his Lord’s goods in barren and senseless accumulation and egoistical enjoyment, using them to ease the yoke of his needful neighbors, even to the point of becoming a type of Christ, forgiving our sins (deficiencies). The fact that the debtors are not completely relieved underscores the necessity of our labors into salvation (repentance).

He has acted wisely, being faithful at last to his Master in the least things (the fruits of mammon, the possession of material things, where the children of this world have obviously more expertise and skills), in the things which do not belong to him, so that he can hope to be entrusted with what is his own, eternal life by possessing his spirit to grow unceasingly into likeness of God.

And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.

The Lord is here pointing out to all of us, sinners, labouring in the cares of this world, the way to be faithful to God while working in the dominion of mammon, into the deceit which dominates entirely this world.

He is indicating to the wealthy the way how a camel can pass through the eye of a needle.

Praise ye the Lord, all ye works of His hands, from every corner of His dominion.


November 27, 2016

At Odessa, more than two years ago, European politicians did reach the bottom. A few days ago, they have started to dig, placing themselves beneath contempt!

Photo published for 'EU needs cooperation with Russia, we are not an American colony' — RT Op-Edge

Probably this is the countermeasure they have in mind:

Or maybe, they will delight us with some other bullshit royale like the Bana Project.


In short, they are forcing European citizens to pay (more) for their own brainwashing, not realizing that nobody with half a brain is taking them seriously anymore. The problem for the decent people is that in Europe, after a century of demonocracy, there are a lot of people who do not even have half a brain anymore.

Fake news? Nay, the problem is their fake conscience!

Nutrimento Arcisubliminale (di) Stronzate Anticristiane

November 22, 2016

NASA – La lingua dell’antico serpente


November 21, 2016

The “Mom, Dad and the Kids” initiative is a “European Citizens’ Initiative” that started from Hungary, Slovakia, Poland, Croatia, Sweden, France, Portugal and Germany, against “the increased undue pressure from Brussels in recent years to redefine marriage”.

It requires the support of a million EU citizens by December 10, and so far has gathered a third of the required signatures.

I could be justified to think that less than 400,000 Christians are left in the European Union. I prefer to think that the initiative has been very well hidden by the ruling elite (and their media whores) in the European demonocracies, so that Christians there are simply unaware of it. Alas, the result does not change.

You can still sign it here.



October 28, 2016


I have really loved Mathis’ work! Really!

I think he is one of the most talented thinkers available today, a multifaceted talent, who gives his best in painting.

However, he confines himself in the cage of agnosticism and this prevents him to bring his brilliant arguments to the last logical consequences. In this way, for example, he misses the last mile in his social, political and historical analysis and falls short to take the logical conclusion in the science of nature when it would force him to go out from that cage, as you can see in this paper on the theory of evolution.

This essay is in fact a brilliant and total confutation of that theory, as propagated by the mainstream, and yet rather incomprehensibly he presents it just as a mere amelioration of the theory. Destroying nonsense is surely an amelioration, but not an amelioration of the nonsense. The fact is that agnosticism is a very ambiguous term and in fact it means a little nothing in the concrete dialectical discourse. It’s not a third way between or beyond theism and atheism, because it cannot possibly exist a third possibility in this matter. It is just a confession of ignorance, “I do not know”. Now, that is fully legitimate, but only when you really do not know, when you really are ignorant, when you really have not the means to investigate and analyze the issue, but this is not the case with Miles Mathis. Agnosticism is legitimate when you start investigating something, but it can’t possibly be a conclusion. If your conclusion is still “I don’t know”, you are depriving of any value all your arguments and analysis. Agnosticism is the correct scientific approach to a question, but it has no substantive meaning after the investigation, unless the investigation itself and all of the investigator skills and tools have miserably failed!

In this concrete matter, you must choose between a creator or nothing as the origin of the universe we live in, tertium non datur! The creator in this context has no religious meaning, as we are trying to prove merely his existence, and that is a legitimate scientific task. We are not trying to define him, to answer the question about WHO is he and WHY has he created. Those last answers lie outside any scientific investigation, because we have no analytic ability nor appropriate experimental tools to carry on the task. Everything you will ever know about God is just what God will reveal to you and the Revelation is not scientific knowledge, but much higher wisdom.

But the question about the creator’s existence as causal and functional origin of the universe, in opposition to nothing, i.e. a creation originating by chance, is a legitimate scientific issue and has nothing to do with the religion. The hysterical darwiniacs’ reaction to every suggestion about the existence of a creator is just one more evidence to their madness, when it’s not a show of total and shameless dishonesty. Their claim that if you affirm the existence of a creator you are not talking science but religious superstitions is a little revelation in itself: a revelation about their lacking of even rude analytic skills and about the vacuity of their mind! It’s a blatant attempt to disrupt the discussion, knowing that all they can offer to it are just fairy-tales for retarded adults; so they create a straw-man, in order to deviate from the road leading to their exposition as clueless and conceal the very poor basis on which their dogma rests. Please, do not fall for this petty ruse!

Provided that, even common sense alone would suffice to answer that question. After all, when you pass by the last Mercedes model you do not think that it has assembled by itself; therefore, how can you conclude that something several trillions times more complicated and odd as a single living cell has assembled by itself? Apart from that, logic alone would dictate that every system can base his logical existence only on conventions laid outside the system itself, and the system in which we live is logical, rational. Keeping on, even our mere experiences tell us that nothing comes out from nothing and that order does not come out from disorder, unless an intelligence intervenes and gives command (information) to that purpose. Every task needs information to be carried out. Now, I wish to remember a few certain things about information:

It is impossible to set up, store, or transmit information without using a code.

It is impossible to have a code apart from a free and deliberate convention.

It is impossible to have information without a sender.

It is impossible that information can exist without having had a mental source.

It is impossible for information to exist without having been established voluntarily by a free will.

It is impossible for information to exist without all five hierarchical levels:  statistics, syntax, semantics, pragmatics, and apobetics [the purpose for which the information is intended].

It is impossible that information can originate in statistical processes

In short, information presupposes a language, and a language is nothing else than a logical convention, whose meanings and origin reside necessarily outside the language itself but are devoid of any necessity in order to their existence. They are established freely, to a purpose.

Nowadays it should be absolutely clear to anyone with a minimum of discernment that (the source of) life is a language, it originates and develops on information, as much as every natural law governing inorganic matter expresses information (it is ordered) and (by consequence) can be expressed by language.

Provided that, the darwiniacs, with their usual disregard of the ridiculous, want us to believe that this language sparked off by itself, nobody invented it, it just happened by chance. That is, they support a LOGICAL IMPOSSIBILITY. 

In his analysis of the astonishing behavior of the enzyme, Mathis rightly dismisses as baseless any pretension that it could be the result of statistical processes, he seems to grasp the problem of information in relation to its logical consequences, yet his conclusions disappointingly fail to draw those inevitable consequences.

Not only he retreat in his cage of agnosticism, whose legitimacy must be contested in this case, as ruling out chance (i.e. nothing) you must necessarily conclude for its opposite (i.e. something) as the source of everything, he even suggests that the origin of the information, this language, could be matter itself. That is, matter is eternal, with an embedded creator inside, which is this language and what this language creates at the same time.

This is nothing new, it’s “the permanent natural bent of the human mind” if left to itself, a belief which originates at the dawn of our centuries, assuming tens of nuances, and has come to be called in the modern era Pantheism. It’s the greatest hit in term of cultural trend, very fashionable, “the perennial and profoundly juvenile desire to enjoy eternity on one’s own terms”: “…ye shall be as gods.”

It’s just a variation on the theme, or better, Darwinism is just a variation on the theme of Pantheism. Whereas Darwinism ultimately gives the creator the name “nothing”, Pantheism gives the creator the name “creature”. In a contest for the assignment of the prize for the most gigantic nonsense ever born from human mind, a judge would have a hard choice between these two contenders. The creator cannot be the creature, as much as Mathis is not the paper he has just produced. Inside his creation there is not him, the creator, but his footprint, the information he has given through a logical language to convey his spirit (in the image of the Highest Wisdom) to the matter which has reacted and transformed accordingly. In his paper are Mathis’ energies!

Of course, we are just images, personal images, of that Highest Wisdom. The Word of God, conveying His Spirit, expresses perfectly the meaning of everything He wills, so perfectly that He calls the thing in existence just pronouncing it. We, dim images, are not able to create anything, not a single atom, yet our word is indispensable anyway to innovate what has been created, conveying our spirit and guessing the meanings of the things created. Not only that: while the union of the Holy Spirit and the Word with God is perfect, so that the Word expresses always exactly His Spirit when He wills, a Will always perfectly understood, that union in men, never perfect, has been shattered with the Fall and can be restored only in Christ, in the Communion with His Body.

Before the Incarnation of the Word and today, when the apostasy is almost complete, the will of men was and is undocked, erratic and manipulated at will by the prince of this world, playing masterfully with our pride and lusts and fears, so that a darkened and faded spirit has just a meaningless cacophony of passions to express, so that their words are for the most part idle babbling, scornful blasphemies and filthy, shameless lies.

Now, to claim that a language is born by itself is a logical inconsistency, just as the claim which pretend it born by chance. Both are logical non sequitur, provided that you understand what a language is and what are its inviolable features. A language must be conceived and the logical conventions which constitute it are external to it, so it cannot be the creator nor can it be eternal. Moreover, the language must have the same creator of all the things which react and execute the information it convenes. Language is the word of the creator, and just in this sense it is eternal.

Therefore, a logical and scientific investigation of life and the universe must conclude that they have a creator. Mathis does not want to do it, but he should!

Not to boast, but Christians have claimed that Life is a language since the end of the first century A.D. (John 1, 1). Alas, superstitious people have always preferred myths, legends and fairy tales.

Actually, we can do even better than that. When Mathis in his paper talks about a “volition” of the enzyme, he is correct, but only in the narrow sense that a software has a “volition”. That volition is not of the software but belongs to its programmer, it carries on the volition of its creator, just as the enzyme does. Its will is not free but reflexive, not conscious but constrained in the boundaries given to it. What makes us different from any other form of life is just our free will and the language, through which we can in turn program and command autonomously to the creation. We are in His image and likeness, indeed, but I don’t want to shock you with the higher wisdom given by the Revelation, so let’s stay at the lower scientific level. It’s a logical impossibility for a creature to have features that his creator does not have, a creator cannot pass to his creation something he does not posses. Therefore, inasmuch as we are creatures, our creator must possess free will too.

Thus, the only logical conclusion is that there is a creator, and He is a Person.


Now, Who is this Person?

Only a Christian can give the answer to this question, because the knowledge of God is given only as a revelation to a heart who loves Him. This loving heart belong to a person who has accepted the permanent divine invitation to partecipate in His mode of being, His energies Who substantiate everything, through His Son, the Incarnated Word Who gave Himself as divine nourishment and the only material conduit of His Spirit.

Therefore, the answer is: this Person is the only true God, the Living Triune God of Christianity.

The simplest analogy for the unity and at the same time threeness of the Most Holy Trinity are ourselves, men, the images of God.

Man is one, yet he generates his word, through which proceeds his spirit. His word and his spirit are not something different than him, his essence and substance.
And his word is the only spiritual relation with the creation, again in the image of God.

Of course, our word and our spirit do not exist hypostatically, we are just images of the Most High. The Word of God creates and by His Word His Spirit gives Life to matter. We cannot create nor give, but we can innovate and transmit.

This simultaneous unity and otherness, this distinction which is not separation nor dissimilarity, is impossible to grasp without the understanding of the Orthodox basic theological teaching about the essence and the energies of God, a teaching which contrary to the Western myth is not a novation of St. Gregory Palamas but date back to the beginning of the self-consciousness of the Church.

Therefore, only in the Church a correct understanding of that distinction is granted. The knowledge of God is partecipation, partecipation in His Body. The distinction between the essence and the energies of God is only operational, not substantial. As much as nothing pertaining to God can be other than God and entirely God, just like the fire lighting countless torches is not different from Fire and entirely fire, partaking of the Divine Nature still does not allow us to appropriate that Nature, but only to enjoy His eternal bliss, just like living does not allow us to have life in ourselves nor to know its misteries.

This problematic of essence (as understood in Western theology) in itself implies a definite status of man over and against the truth about God: The first foundation of the truth of God is not achieved through the experience of the Church, which is an experience of personal relationship with the person of the Incarnate Logos, a relationship which is realized in the Holy Spirit and which reveals the Logos as witnessing to the Father. Rather, this first foundation is entirely anthropocentric, with an intellectual leap seeking to understand the divine essence in itself, its attributes and its objective relationships. And this rationalistic conception of essence not only obliges one to an ontic understanding of essence which overlooks the mode of being of the essence, but also leads by logical necessity either to the identification of essence and energy or to the essential separation of nature from the energies. The problematic of energy is reduced to a procedure of logical proof which refers the mystery of divine existence to the syllogistically necessary idea of a creating and moving cause of creation or a causal grace (causalité de Grâce) which contributes to the moral improvement of man.

In Orthodox theology, on the other hand, the problem of the energies is put exclusively in terms of existential experience. The experience of the Church is the knowledge of God as an event of personal relationship, and the question raised is one of witness to and defense of that event, the question of how we come to know God, who is neither intelligible nor sensible, nor at all a being among the other beings.1 The knowledge of God as an event of personal relationship reveals the priority of the truth of the person in the realm of theological knowledge. There is no room for bypassing the reality of the person by means of an intellectual leap directly to the essence: Truth for us is in realities, not in names.2 The person recapitulates the mode of existence of nature; we know the essence or nature only as the content of the person. This unique possibility of knowing nature presupposes its ecstatic recapitulation in terms of a personal reference, i.e. the possibility for nature to stand outside of itself, to become accessible and communicable not as an idea, but as personal uniqueness and dissimilarity. The ecstasis of nature, however, cannot be identified with nature itself, since the experience of relation is itself an experience of non-identification: the ecstasy is the mode, the manner by which nature becomes accessible and known in terms of personal otherness; it is the energy of nature which is identified neither with its bearer nor with its result: The energy is neither the active cause nor the resultant effect.3

It is not possible, of course, to know the energy except through the one who acts; and, again, only through the natural energy can one know the one who acts as personal otherness as well as nature and essence. The will, for example, is an energy of nature. However it is accessible to us only through its personal bearer; we refer to the what of the will only because we know the how of its personal expression.4 The what of the will reveals to us the nature which has the possibility to will, while the how of the will reveals the personal otherness of its bearer.5 The will itself, however, is not identified either with the nature which has the possibility to will or with the person who wills, always in a unique, dissimilar and unrepeatable manner. For this reason we recognize in the will an energy of nature, ontologically (but not ontically) distinguishable from the nature as well as from the person.

Even though we distinguish the energy from the nature and the nature from the persons, we do not attribute any synthetic character to nature itself; we do not divide and we do not fragment the nature into persons and energies: the persons and the energies are neither parts nor components nor passions nor accidents of nature, but the mode of being of nature. The personal expression of each energy recapitulates impartially and wholely the entire nature; it is the existence of nature. The how of the energy of will (or the energy of creativity or of love or whatever other energy) recapitulates the what of the natural energy of will; the possibility of nature to will exists and is expressed only through the otherness of the personal will. Painting, music, sculpture are creative energies of the human nature, but they do not exist except as expressions of personal otherness: as music of Mozart, as painting of Van Gogh, as sculpture of Rodin. Nor is there any other manner of expressing and defining essence or nature outside its active ecstasis in terms of personal otherness. The only way we can name nature is in the personally expressed energy of nature; energy signifies nature: Essence and energy can both receive the same name (λόγος).6

The energies, however, are not the exclusive and only manner of naming nature, for indicating the actor through his activities. The natural energy which is expressed personally represents that possibility of empirical knowledge which comes from a personal participation and communion in the essence or nature — without this communion becoming an identification with nature or with a part of nature. According to the Fathers of the Orthodox East, personal communion makes possible a fulness of knowledge and has no relationship whatsoever with Fr. Garrigues’ rational categories of participation entitative, participation intentionnelle, participation dans la causalité de l’acte d’être.

St. Maximus the Confessor uses as an image and an example of such communion the human voice, which being one is participated in by many, and is not swallowed up by the multitude.7 If by taking this example we can arbitrarily consider human reason as essence, then we can say that the voice represents the energy of the essence of reason, the possibility for us to participate in the essence of reason as the voice reveals and communicates it, to participate, all of us who hear the same voice, in the same essence of the one reason — without this communion becoming our identification with the essence of reason, and without the fragmentation of the essence in as many parts as there are participants in the reason through the voice. Reason, expressed personally, remains unified and indivisible, while at the same time, it is singularly participated by all.

If we should insist on this example of the voice and reason we could clarify one more observation relative to the possibilities of participating in the essence through the energies. The voice certainly represents a revelation of the energy of reason homogenous to the essence of reason and makes possible a direct participation in reason, but a revelation of the energy of reason can also take place from within essences heterogenous to reason: it is possible to formulate into reason other essences such as writing, color, music and marble.

This example indicates that we can speak (together with St. Maximus) about two forms of energy of the same essence or nature: one form which is, as we called it, homogenous to the nature of the one who causes the energy (an ecstatic self-offering of nature in terms of personal otherness); and the other form which reveals itself out of essences heterogenous to the nature of the one who causes the energy, an energy that is effective on things external, according to which the actor acts on objects outside of himself and heterogenous, and obtains a result, which is made up of preexisting matter and is foreign to his own substance.8

Accordingly, God’s homogenous energy (to use St. Maximus’ distinction) is revealed in the Church’s experience of divine grace, which is uncreated (heterogenous to creatures and homogenous to God) and through which God is wholly participated in9 and participated singularly by all,10 remaining simple and indivisible, offering to the communicant that which He (God) possesses by nature except essential identity11 and elevating man to the rank of communicant of the divine nature, according to the word of Scripture (II Peter 1:4). On the other hand, the revelation of God’s energy in essences heterogenous to God is seen in the character of beings as creatures, created by divine energy. The personal logos of these creatures (a logos of power, wisdom and art),12 even though it is characteristic to each one of these creatures, in terms of the infinite variety of essences, reveals the singular wholeness of the one divine energy and witnesses to the one, simple and indivisible God.13

As for man, we can probably say that the concept of homogenous energy is applicable to the power of love and to the erotic ecstasy of self-giving in terms of which the existential truth about man is made known. This is the mystery of the human nature and of the human person as singular otherness — when man totally belongs to the loved one and is willingly embraced by him entirely.14 This homogenous energy, however, interprets also the reality of the human body in terms of the singular otherness of each person: the body is par excellence the personal differentiation of the physical energies,15 the possibility of a meeting and a communion between the created energy of the human essence and the uncreated energy of the Grace of God.16 As for the revelation of the energy of man through the heterogenous essences of man, it concerns the variety of human creations, in the works of human art, wisdom, and power.17

The fundamental fact observed and verified in the distinction of St. Maximus between the homogenous energy of an essence or nature and its heterogenous appearance is that both of these forms of expressing the energy reveal the nature or essence as the singular and unified content of the person. The personal differentiation of the physical energies (the uniqueness and dissimilarity of each human body, as well as the absolute otherness of each erotic event and the differentiation of creative expressions, for example, the music of Bach from the music of Mozart or the painting of Van Gogh from that of Goya) distinguishes the nature without dividing it, it reveals the manner by which nature is — and this manner is its personal singularity and otherness. The energies or distinctions disclose and reveal the catholicity of nature, as content of the person.

In the distinction of nature and energies Orthodox theology sees the very presupposition for a knowledge of God, as well as of man and of the world. If we reject this distinction and if we accept, with the Roman Catholics, the intellectual leap to the essence itself — an active divine essence — then the only possible relation of the world to God is the rational connection between cause and effect, a connection that leaves unexplained the ontological reality of the world, the formation of matter and its essential character.

For Orthodox theology matter is not a reality that simply has its cause in God. Matter is the substantiation of the will of God, the result of the personal energy of God; and it remains active as the revelatory reason of divine energy. St. Gregory of Nyssa says that all things were not reshaped from some subsisting matter into phenomena, but the divine will became the matter and the essence of creation.18 The will of God is an act, and the act of God is His word, for in God the act is word.19 The word of God which expresses His will is substantiated directly as a substance and a formulation of creation.20

Matter, therefore, constitutes the substantiation of the divine will. The logoi of matter, that is to say, its types or forms, reflect the creative logoi of the divine conceptions and volitions.21 In its own organic content, matter is the result of the union of rational qualities whose convergence and union defines the substance of sensory things.22 The rational formulation of matter refutes from the start the ontic autonomous character of things; matter is not the what of physical reality, the material which receives shape and form to reveal the essence, but the convergence of the rational qualities, their coordination into the how of a unique harmony which constitutes the type or the form of things. The whole cosmic reality, the innumerable variety of kinds of essences are not the what of objective observation and rational conception; they are not the abstract effect of a rationally conceived active cause, but the how of the personal harmony of rational qualities, a musical harmony constituting a controlled and sublime hymn to the power which controls the universe.23

This continuously active personal harmony of the world reveals the direct and energetic presence of God in the world as personal will and energy (and not as essence). It is an endlessly active invitation to a personal relationship with the personal God-Logos through the logoi of things. This active invitation is not essentially identified with the one who invites nor with the energy of the caller; the reason and the will of God is not identified with the created things themselves, just as the will of the artist is not identified with the product of his art, with the result of his personal creative energy. But the work of art is the substantiation and incarnation of the personal reason and will of the artist; it is the active call and possibility of a personal relationship with the creator through the logos of his creations. The work of art is in essence and in energy different from the artist (the art in the artistic is one thing, and quite another is the art in the person who undertakes it, as St. Basil points out).24 Therefore, the work of art represents and reveals the unique, the dissimilar and unrepeatable personal logos of the artist. Without personal relation, without a personal acceptance of the logos embodied in the work of art, the latter remains a neutral and uninterpreted object: the logos of the artist remains inaccessible, the truth of the thing uninterpreted, the experience of the personal presence, the personal uniqueness and dissimilarity of the artist unattainable.

It is clear that the inference from the personal harmony and beauty of creation to the personal presence of the creator God-Logos is neither self-evident nor automatic nor simply rational; it is a moral-dynamic movement of participation in the benevolent personal divine energy, an acceptance of the invitation which substantiates the beauty of nature — a moral movement of catharsis, a gradual and dynamic illumination of the mind, to be surprised and to understand … to be lifted up from knowledge to knowledge, and from vision to vision, and from understanding to understanding.25 The end (always endless) of this dynamic vision of the world is a revelation, through beauty, of the triune character of divine energy, beautifying creation triunely.26 The beauty of creation is not the single-dimensional logos of a creative cause, but the revelation of the unified and at the same time triune mode of the divine energy which reflects the mystery of the singular and triune mode of existence of the divine life.27

The problem of the knowledge of God, but also of man and the world — of knowledge as direct personal relationship and existential experience or knowledge as abstract intellectual approximation — depends on the acceptance or the rejection of the distinction between essence and energies. The acceptance and rejection of this distinction represents two fundamentally different visions of truth, two noncoinciding ontologies. This does not mean simply two different theoretical views or interpretations, but two diametrically opposite ways of life, with concrete spiritual, historical and cultural consequences.

The acceptance of this distinction between essence and energies means an understanding of truth as personal relationship, i.e. as an experience of life, and of knowledge as participation in the truth and not as an understanding of meanings that result from intellectual abstraction. It involves the priority of the reality of the person to every rational definition. In the infinite terms of this priority, God is known and communicable through His incomprehensible uncreated energies, remaining in essence unknown and incommunicable. That is to say, God is known only as a personal revelation (and not as an idea of active essence), only as a triune communion of persons, as an ecstatic self-offering of loving goodness. The world also is the result of the personal energies of God, a creation revealing the person of the Logos, witnessing to the Father through the grace of the Spirit, the substantiated invitation of God to relation and communion, an invitation which is personal and therefore substantiated heteroessentially.

On the contrary, the rejection of the distinction between essence and energy means exclusion of catholic-personal experience and priority of the intellect as the way of knowledge, reducing truth to a coincidence of thought with the object of thought (adaequatio rei et intellectus),28 an understanding of nature and person as definitions resulting from rational abstraction: the persons have the character of relations within the essence, relations which do not characterize the persons but are identified with the persons in order to serve the logical necessity of the simplicity of the essence. Thus, finally, God is accessible only as essence, i.e. only as an object of rational search, as the necessary first mover who is unmoved, that is pure energy, and whose existence must be identified with the self-realization of the essence. The world is the result of the first mover, even as the grace of God is the result of divine essence. The only relation of the world with God is the connection of cause and effect, a connection that organically disengages God from the world: the world is made autonomous and subjected to intellectual objectification and to (useful) expediency.

The problem of the distinction between essence and energies determined definitely and finally the differentiation of the Latin West from the Orthodox East. The West rejected the distinction, desiring to protect the idea of simplicity in the divine essence, since rational thought cannot accept the antinomy of a simultaneous existential identity and otherness, a distinction that does not mean division and fragmentation. For the western mind (expressed either with the directness of Thomistic rationalism or with the subordination of the patristic texts to a priori interpretations, as in the case of Fr. Garrigues) God is defined only in terms of His essence; whatever is not essence does not belong to God; it is a creature of God, the result of divine essence. Consequently, the energies of God are either identified with the essence, which is active (actus purus), or else any external manifestation of theirs is regarded as necessarily heteroessential, i.e. a created result of the divine cause.

Christos Yannaras


Now let’s recall what is most certain about information, because that’s the boulder upon which all the wisdom of this world get smashed.

It is impossible to set up, store, or transmit information without using a code.

It is impossible to have a code apart from a free and deliberate convention.

It is impossible to have information without a sender.

It is impossible that information can exist without having had a mental source.

It is impossible for information to exist without having been established voluntarily by a free will.

It is impossible for information to exist without all five hierarchical levels:  statistics, syntax, semantics, pragmatics, and apobetics [the purpose for which the information is intended, from the Greek apobeinon = result, success, conclusion].

It is impossible that information can originate in statistical processes.


The information is the mental essence of all the things created, which derive their state and order of being according exactly to the information (logoi) concerning each thing; divine commands, for Deity is the only logical name for the source of these informative foundations supporting all of the existing reality (but do not expect logic from the offspring of apes), determining the when, where and how of everything sensible and its immediate (natural) purpose.

The source of these information is God in His good Will, whose movement command the existence out of nothing of everything, with all its potentialities and possibilities, but Christ is the beginning of the external intelligibility of all things.

The Word intervenes the First Day to call in existence the Light. Before that, the earth already was, but it was formless and void. The Word gave it form, content, meaning, idem est LOGOS. Heaven also already was, with all the heavenly hosts ready to be activated by the Word of God.

Of course, the Word’s not born when He’s spoken. The Word pre-exist in the Father, He’s pre-eternally generated by the Father, as the word substantiates the formal boundaries of the will, the thoughts; the mind acts in the word, and this agency is the procession of the spirit, but unless the word is spoken everything will stay unknown, unintelligible, fathomless, to the outside.

In His image He made us, indeed!

The Spirit of God moved upon the face of the waters.
Water and the Spirit…..the Baptism of the Creation.
Then the Word speaks the Light into existence, and all things may then receive the information for their life and meaning and purpose, together with the power (the Spirit) into existence, the Grace into subsistence.
Everything by Christ, through Christ and for Christ, indeed!

The Word gives the possibility for those outside God (all the creation and all the creatures) to comprehend, He’s the only relation between God and His creation, the only conveyor of His Spirit. It’s for this that exactly the Word will then incarnate. Apart from Him, we cannot possibly understand, i.e. partecipate, because the only true knowledge is partecipation to the divine energies.

These information, these mental essences, are the transmitters of the forms and meanings (logoi) of all the potentialities to be actualized, with their hierarchies; true and faithful messengers of God, who refused the satanic call to misplaced pride and avoided the fall from the ranks of the heavenly powers.

They are the conveyors of the Will established in the pre-eternal Trinitarian council, uttered in supreme wisdom by the Word and sustained in perpetual charity by the Holy Spirit.

The Christian wisdom has given a precise name to these messengers of God: Angels!

Bless the Lord, all ye His angels, mighty in strength, that perform His word, to hearken unto the voice of His words.

These heavenly hosts have not a body, but they are not immaterial. Like every thing created, they partake of the elements of the creation, only in the most immediate and pure form: energetic plasma. In fact, energy is at the foundational basis of every matter and every matter dissolves in energy. It can be safely assumed that plasma is the fundamental state of matter and the primordial created energy. 

This astonishing element seems to be at the edge between the created sensible reality and its nothingness before the Divine Call in existence, at the border (the ether, the blank page with unique qualities upon which it is drawn the Divine Call)  with the uncreated energies of God. It is image of the divine darkness in his dark mode and yet full of frightening and unbounded power and infinite potentialities. It powers all the luminaries in the world and pretty much everything else, thanks to its perfect scalability, and it attires the conveyors of the divine wisdom, bringing forth the information for all things to be formed.

It is the light before the Sun!


October 25, 2016

May the Lord bless Demetrios Tselengidis for every sngle word of this essay.

Tsipras and all the other demonocratic puppets in Greece and Cyprus are just names for the whip of the Lord, like the Turks five centuries before.


October 20, 2016

The entire speech is here.

Trump is the only American I know who speaks an English understandable to the rest of the world. He is also hated to the extreme by Democrat and Republican establishments at the same time. The whole circus of media whores worldwide is attacking him everyday, around the clock. In the material world, only he who knows the devil can fight him adequately, if he’s willing.

Is he really willing? I don’t know (and do not hold my breath, looking at some of his staff), but I know the pure, resident evil which is competing against him for the US presidency. My (virtual) vote is cast!

The US electoral process is rigged, but it’s God Who disposes. Maybe He will concede a last chance to the American people.


October 11, 2016

The simplest analogy for the unity and at the same time threeness of the Most Holy Trinity is ourselves, men, the images of God.

Man is one, yet he generates his word, through which proceeds his spirit. His word and his spirit are not something different than him, his essence and substance.
And the word is the only spiritual relation with the creation, again in the image of God.

Of course, our word and our spirit do not exist hypostatically, we are just images of the Most High.
The Word of God creates and by His Word His Spirit gives Life to matter. We cannot create nor give, but we can innovate and transmit.


October 5, 2016

N.B. – Take from these videos only the information, the facts that expose the current cosmology for what it is, fairy tales for retarded adults. As long as the author(s) remain blind to the very logical consequences of their finding, they cannot help you to escape the satanic grip firmly established upon men in the last five centuries.

Apart from God, the ONLY TRUE GOD, the Living Triune God of Christianity, you cannot possibly break free from the manifold deception of the devil, endorsed by his great whores, his little bitches and the multitude of his puppets, men deprived of the Logos.

As long as these truth-seekers do not recognize their Creator, bowing to Him and His Incarnated Word, Christ Jesus, they will lead you on the same road to nowhere, after tortuous detours to titillate theirs and your pride, to meet once again the prince of this world with a brand new suit and a brand new narrative to bind you better to his fate of destruction.

He who does not gather with the Lord, scatters! Only in Christ the search for the Life, the Truth and the Way is over. He who is not for Him is against Him, no matter if he realizes it or not. There is not a third way: either God or His enemies (whose number includes all those people full of good intentions….).


August 5, 2016

The biggest lie after the claim from a man in Rome to be the vicar of Christ is finally exposed!

Whenever a person even slightly illumined reads the Scriptures or sings psalms he finds in them matter for contemplation and theology, one text supporting another. But he whose intellect is still unenlightened thinks that the Holy Scriptures are contradictory. Yet there is no contradiction in the Holy Scriptures: God forbid that there should be. For some texts are confirmed by others, while some were written with reference to a particular time of a particular person. Thus every word of Scripture is beyond reproach. The appearance of contradiction is due to our ignorance. We ought not to find fault with the Scriptures, but to the limit of our capacity we should attend to them as they are, and not as we would like them to be, after the manner of the Greeks and Jews. for the Greeks and Jews refused to admit that they did not understand, but out of conceit and self-satisfaction they found fault with the Scriptures and with the natural order of things, and interpreted them as they saw fit and not according to the will of God. As a result they were led into delusion and gave themselves over to every kind of evil.

The person who searches for the meaning of the Scriptures will not put forward his own opinion, bad or good; but, as St. Basil the Great and St. John Chrysostom have said, he will take as his teacher, not the learning of this world, but Holy Scripture itself. Then if his heart is pure and God puts something unpremeditated into it, he will accept it, providing he can find confirmation for it in the Scriptures, as St. Antony the Great says. For St. Isaac says that the thoughts that enter spontaneously and without premeditation into the intellects of those pursuing a life of stillness are to be accepted; but that to investigate and then to draw one’s own conclusions is an act of self-will and results in material knowledge.

This is especially the case if a person does not approach the Scriptures through the door of humility but, as St. John Chrysostom says, climbs up some other way, like a thief (cf. John 10:1), and forces them to accord with his allegorizing. For no one is more foolish than he who forces the meaning of the Scriptures or finds fault with them so as to demonstrate his own knowledge — or, rather, his own ignorance. What kind of knowledge can result from adapting the meaning of the Scriptures to suit one’s own likes and from daring to alter their words? The true sage is he who regards the text as authoritative and discovers, through the wisdom of the Spirit, the hidden mysteries to which the divine Scriptures bear witness.

The three great luminaries, St. Basil the Great, St. Gregory the Theologian and St. John Chrysostom, are outstanding examples of this: they base themselves either on the particular text they are considering or on some other passage of Scripture. Thus no one can contradict them, for they do not adduce external support for what they say, so that it might be claimed that it was merely their own opinion, but refer directly to the text under discussion or to some other scriptural passage that sheds light on it. And in this they are right; for what they understand and expound comes from the Holy Spirit, of whose inspiration they have been found worthy. No one, therefore, should do or mentally assent to anything if its integrity is in doubt and cannot be attested from Scripture. For what is the point of rejecting something whose integrity Scripture clearly attests as being in accordance with God’s will, in order to do something else, whether good or not? Only passion could provoke such behaviour.

St. Peter of Damascus

I think it’s high time to put definitely to rest all the “signs and wonders” of the forerunners and apostles of the Antichrist, which for the most part are fairy tales and stories for boys, taken seriously only by retarded adults or professional scammers, while the rest are mere technological advancements hindered and mutilated (remember Nikola Tesla) by the greed of the servants of Mammon.

All they have is a GROSS, CRASS LIE and the most formidable propaganda machine ever devised, with which they have been able to deceive, if possible, even the elects.

I will not waste my time talking to the wonderful idiots out there who worship the Nothing. God is a logical necessity before all other things, therefore the atheist is a deficient by definition! Neither I will talk to the archons of the wickedness in the high places, the conscious servants of those who “believe and tremble”. They know the Truth and have rejected Him, crucifying the Truth every day since two millennia ago!

I will only say a few words to those who claims to be Christians, as many of them are sincere in their love for the Lord but are led astray by the capillary indoctrination they are subjected to, since the birth, and by lukewarm shepherds and false teachers: you cannot believe a little in Christ and a little in the antichrists! You cannot believe a little in the Word of God and a little in the words of His enemies (and all they have are just words, not a single evidence or fact to support their fabulous claims!).

What does it mean in practice I will make clear in a few examples.

If the Holy Scriptures affirm that God created everything in six days and all the Holy Fathers of the Church (and I mean ALL!) have affirmed a literal meaning of those passages (that does not exclude other meanings, in the Holy Scriptures always coexist diverse layers of meanings and understandings, embedded in every passage, which does not exclude but complete reciprocally), well, that’s exactly what has happened, in that exact order! A Christian cannot think differently and continue to be a Christian! He will not even allow for a figurative interpretation about the word “days”, as if the Almighty would need billions of year to do something. He will not be intimidated by the cacophonic screams of all the scientifically certified lunatics and all the social-correctness possessed. That is his Faith and he has to explain nothing. It’s them who must explain how something can pop out from nothing by itself, how a language (the laws of nature, the biogenetic codes, the word of man) can create itself and have a meaning without an external convention and how exactly a gnat (but not all of them) became a horse.

If the Holy Scriptures talk of a precise genealogy since Adam and tell us the life duration of our forefather and his descendants, and all the Holy Fathers of the Church have always affirmed a literal reading of those passages, well, that means that a Christian knows the age of this world to be approximately seven millennia. He will not be intimidated by the raving laments of all the pathetic nonentities who think to exist only if they parrot the official narrative of their masters, he will just commiserate this sublime condensate of Stockholm syndrome and will plainly refuse to take seriously the Pavlov puppies. That is his Faith and he has to explain nothing. It’s them who must explain how exactly they are seeing the immediate aftermath of something allegedly happened 13.2 billions years ago, how exactly they calculate that time span and why their dating rituals (all based upon false postulates) fail all the time to give the correct answer when the age of the object to be dated is known.

If you are a Christian and do not believe that the Flood took away every living creature upon the Earth but those in the ark at the times of Noah or that the Sodomites were exterminated by fire and brimstone from Heaven, you are calling the Lord a liar (Luke 17, 26-29); you commune unworthily to His Body and Blood!

A few examples, but I hope clear enough.

Indeed, if atheist darwiniacs are just deficient, willing to believe a LOGICAL  IMPOSSIBILITY , “Christian” darwiniacs are the ultimate, absolute joke!

Mr. Kalyniuk in this article has not written something unpopular, he’s written something supremely stupid and shamefully blasphemous. Operetta’s Orthodox like him and many others before him and around him, instead of babbling about supposed fundamentalism (demonocratic newspeak to define the unwillingness to compromise the Word of God and the Scriptures and the Church Tradition), should rather explain the Fall in the light of the fables assuming that death (i.e. sin) pre-existed man in the creation for millions years. Why do we need a Saviour? Death is natural, isn’t it? Not only, it’s the way of God to create, by death and sufferings He made us…..

When He looked at His creation and saw that it was good and that it was very good, according to these braying donkeys, He was seeing a perpetual warfare to unfold across the whole spectrum of life, He was blessing a perpetual carnage rewarding the stronger with a few more moments of life to live in perpetual anxiety and with no other purpose.
This is their “god”, a god needing billions years to put something decent together, founded upon a perennial massacre and everlasting suffering, but for sure he is NOT the Christians’ God!

These blasphemous idiots are stating that the Most Sacred Womb, who contained the Uncontainable and gave human flesh to the Word of God, descended by a chimp, so that the ancestors of God once upon a time walked on all fours. Christ is the Son of Man and…the distant great-grandson of an orang-utan.

With Christians like them, who needs the antichrist? May the Lord burn their tongues, if they do not repent!

Every single word of the Genesis account of the creation and all the Holy Fathers of the Church confute their ravings, but in their pursuit of a greater condemnation they are willing to dismiss them all for a “scientific” theory that lacks every single element that makes a theory scientific and it’s an insult to the simple common sense. Yet they claim to be Christians and pretend to judge the Christians! FOOLS!!!

Evolutionary theory is not scientific, it is an enforced religious mythology.

They’d do better to follow the example of those Protestants and Roman Catholics, whose zeal they dismiss so lightly from the heights of their gullibility and delusion. Opposite to them, in their many errors those Protestants and Roman Catholics at least are not ashamed of the Gospel.

I just hope that these zealous brothers in error realize that must be refused the entire paradigm of the godless. This book, for example, is commendable, principally because it disproves their senseless fables using exactly their faked “science”, but it’s useless to know the truth, as the truth cannot be commingled with the falsehood, just as the light cannot be comprehended by the darkness. I repeat it again: you cannot believe a little in Christ and a little in antichrist!

Indeed, to fight and refute their most eclatant lies accepting the rest of their lies is not a service to God, Who must be worshiped in Spirit and Truth, but the making up of the next antithesis in the false and endless  world dialectics to be soon synthesized to his advantage by the owner of all the fabrics of human thesis and antithesis, the prince of this world. You cannot refute evolutionary bullshit accepting all the other paraphernalia of its mad and ludicrous prophets, like their dating rituals and billions years old Earth, just as you cannot refute a revolving Earth still accepting that you live upon a rotating ball with terra firma planets and trillions miles away stars in the outer space, where you can even travel or walk according to holliwoodian science.

You must reject all the signs and wonders of a worldview system meticulously and relentlessly built in the last five centuries with the only purpose to hide God and take over you, His image, to rule His creation and His creatures. A worldview system based entirely upon unsubstantiated fantasies and a capillary indoctrinaction through the control of every cultural production (ultimately, through the control of money), highly successful just because of our apostasy!

You must reject them all, even if only because they come from godless people. Even if you do not understand anything of the matter, the simple fact that it’s an enemy of God who’s talking must be enough for you to reject his words whenever they conflict with God’s revelation. If you are of Christ, stand by the Word of God!

They are of their father, the devil, the murderer since the beginning and the father of lies, all of them, included those who pay lip service to God but refuse His Word with their words and His commandments with their works and deeds, their way of life. They have lied all the time and about everything, they still lie and they will lie, all the time and about everything, unceasingly. They lie even when they (their belly, their lusts) have convinced themselves they are not lying. They lie even when the say something true, because they are saying it only because it’s useful at that moment to deceive you, just as their father when he tempted the Lord quoting the Scriptures.

You must refuse their whole paradigm! All that you have been educated to believe is false, not just this or just that, everything! Everything but God is a lie!

Therefore I offer my repentance to God for my sin, committed in ignorance, and so should you, all of you who love the Lord and fear God.

All the other are kindly invited to abstain from annoying me with their babbling about the elves in their garden, who become invisible everytime someone wants to see them! Before you are allowed to speak about the mythical curvature of the Earth, for instance, you must present at least one real railway engineer who had to take into account that supposed curvature when laying down thousands miles of railroad tracks. Just one! That means that you shut up for eternity….

If you are too comfortable in the Truman show where you live or too terrified to leave it, at least do not disturb the adults outside. Be pampered by that loving nurse called gravity, good for every occasion, resolving every problem, that kind of magic able to keep billions tons of water attached and curved upon a spinning ball and preventing one billion square miles of air to be sucked out by the supposed vacuum of the alleged outer space, placing it at the same time in layers just fine for our not few needs (by chance, moreover….). Do not be worried by that tiny gnat on your walls, which is able to defeat such a gigantic force by a timid movement of its fragile wings, and keep on making fool of yourselves. It’s magic, after all, no need to submit to all the observable laws of physics.

If you want to believe that Hollywood production “Men on the Moon” is reality, you are welcome. Why should I disturb someone who so desperately needs to appear stupid beyond help? Anyway, if you know how it would be possible for a rocket to move in the supposed vacuum of the alleged outer space, indicating also where it could store that enormous quantity of useless fuel that you think is going to propel it in a vacuum, there is a million dollars waiting for you. WARNING: the fact that the idiot box in your living room says so is not an acceptable explanation to cash the prize.

If you are willing to bow your God-given brain to the absurdity of living upon a ball spinning on itself at 1,600 km/h and revolving around the Sun at 107,000 km/h, which is whorling across the galaxy at 800,000,000 km/h, which is shooting across the universe at a gazillion km/h, while all the stars we see stay on their exact daily rotating position all the time since the beginning of time, no problem. If your ambition in life is to be a clown, nobody will disturb you. Just shut up! Because if you dare to open your mouth to point out such idiocy to me, I’ll lock you up in my washing machine and start its program. Let’s see if you feel the spin or not!

The alternative is for you to come out of your cage, open your (God-given) eyes and be welcomed to the (God-created) reality!

Let God be true and every man a liar!


July 17, 2016

Another convert sign is the dogmatization of details. Thus, for a few converts the Six Days of Creation must be interpreted literally as six 24-hour periods, otherwise their faith is worthless. And yet the Church has never set such literalism as dogma. Six days may indeed mean six 24-hour periods, but we should not be ignorant of other interpretations or, above all, that most of the Church Fathers are completely silent on the subject because it is so unimportant – the salvation of our souls does not depend on such details.

Father Andrew

For (alas) many priests of the Triune God, the Word of God should not have so much importance. May the Lord have mercy on me, because I’m going to lose my patience toward a man so much better than me.

Father Andrew has evidently forgotten what the Scripture says….

It was evening and it was morning, a day!

If someone is willing to call it something different from what is the universal meaning of a day, he is not merely shunning a literal interpretation, he is substituting his fantasies to the Word of God! Fantasies, moreover, that assume the Almighty in need of more time to put something decent together.

If for God a day is a thousand years and a thousand years is a day, that is only for God, Who lives outside time as He Who Is. It’s not so for us, creatures made in time and living in time in a changing world (i.e. a world subject to time), waiting for the new heavens and the new earth. For us a day is a day and a year is a year, and the Scripture with its so precise words was given for us, to make us understand (among all the other things) what a day is, the signs and the seasons, the divine constitutional order of our lives in this world: in six days He created and He rested in the seventh, sanctifying it!

It was evening and it was morning, father Andrew, a day! And those words are repeated in every day of the Creation, every day is defined in such a way: it was evening and it was morning, the second day and the third and the fourth and the fifth and the sixth… You may think that the Word of God was just wasting words here, we poor converts fear to think alike.

This poor convert would also like to remind you that every Christian is a convert, nobody is born Christian! Many have just the good pleasure of the Lord to be born in a Christian land and family and thus get a great help in their conversion by the Grace of the Sacraments and the examples of those around them, but all of them have to turn to Christ, to choose Christ, to convert. All of them, all the time! Therefore, the only difference is in the sincerity of our love for the Lord, a judgement which is very prudent to leave to the Lord Himself, Who alone knows the hearts. We can judge only by the fruits, when they are known. If you want to know the fruits of the wavering of Christians’ faith in the Word of God, just take a look around you.

We poor converts are ignorant of different interpretations of the Genesis account of the creation for a very simple reason: there are none, at the least in the Holy Fathers of the Church, none! And most of the Holy Fathers are silent on the subject just because it was considered obvious, evident, established! Therefore, to say that the Church is silent on this matter is misleading at best.

You may consider the matter unimportant, maybe under an unconscious intimidation facing the mundane powers and their gross, crass lie pompously called science, so obsessively propagandized everywhere, but we poor converts will humbly stand by the Word of God. Indeed, we are sure that our salvation rests on such “details” as confessing God and His Word. Our faith is not so weak to bow to a bunch of professional liars and their fairy tales, we are not so insecure in our faith to doubt between the Word of God (and of the Holy Fathers) and the cackles of His enemies.

And a fig for this world!


May 30, 2016

All the Holy Fathers keep on speaking through father Peter Alban Heers.

May the Lord hold the hierarchies of the Holy Rus’ in His Church at the next meeting in Crete.

To make sure His Holiness and all our hierarchies with whom they will be dealing in Crete, let them take heed of the blatant antichrist’s themes adorning the site of the meeting.

A meeting which will open and close in dates containing the number of the beast. This year is the only year of this decade where the numeric representation of its days may contain that number, in three occasions. Three days in a whole year, one year in a whole decade. They have chosen one of them to open a Orthodox meeting AND another of them to close it!

As you know, Christians do not believe in coincidences. Fortunately, man proposes and God disposes!

Glory be to God, His Church has been delivered from this temptation, avoiding the ambush in Crete, blasphemously called “Great and Holy Council”. Only the Church, in Her wholeness and acceptance defines a Holy Council, and the Church IS NOT Her hierarchies, who often have apostatized, starting just a few years after the Holy Emperor Constantine posed the foundations of the Christian Empire.

I pray to the Lord to remind Her hierarchies that the Church in Her wholeness has already accepted and professes what the Councils of St. Photios the Great and St. Gregory Palamas have spoken, in order for them to issue a formal acknowledgement of this fact, thus disposing once for all of the Papist sirens. This would be a much better use of their time than the continual pollution in the ecumenical charade. Amen!

To the robbers who are going to meet in Crete following procedures come out directly from the politburo of the antichrist, under the leadership of an arch heretic without a flock (but with dozens of “honorary bishops”, whatever it means – in Christianity, it means a wonderful nothing!), worthy successor of the wolves who have unceasingly pursued the destruction of the Church from within since the murder of the last Christian Emperor, we have a simple message: today the Councils of the Orthodox assembled outside Crete have known the apostates and, praying for their repentance, deliver them to the judgement of God!


April 26, 2016

Let God arise and let His enemies be scattered, and let them that hate Him flee from before His face. As smoke vanisheth, so let them vanish, as wax melteth before the fire. So let the sinners perish at the presence of God, and let the righteous be glad. This is the day which the Lord hath made; let us rejoice and be glad therein. 

Glory to the Father and to the Son and to the Holy Spirit. Both now and ever, and unto the ages of ages. Amen.

Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life

Kristus ir Augšāmcēlies! Patiesi ir Augšāmcēlies!




ქრისტე აღსდგა! ჭეშმარიტად აღსდგა!

Now in the morning as he returned into the city, he was hungry. And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And at once the fig tree withered away.
And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away!
Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.
And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?
And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?
But if we shall say, Of men; we fear the people; for all hold John as a prophet.
And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.

But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. He answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. Whether of them twain did the will of his father? They say unto him, the first.

Jesus saith unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:
And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it, but the husbandmen took his servants, and beat one, and killed another, and stoned another.
Again, he sent other servants more than the first: and they did unto them likewise.
Last of all he sent unto them his son, saying, They will reverence my son.
But when the husbandmen saw the son, they said among themselves, this is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him.

When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.
Jesus saith unto them, did ye never read in the scriptures, the stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?
Therefore say I unto you, the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.

Then went the Pharisees, and took counsel how they might entangle him in his talk. 
And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teach the way of God in truth, neither care thou for any man: for thou regard not the person of men. Tell us therefore, what think thou? Is it lawful to give tribute unto Caesar, or not?
But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?
Show me the tribute money. And they brought unto him a denarius. And he said unto them, Whose is this image and superscription? They say unto him, Caesar’s. Then said he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.
When they had heard these words, they marvelled, and left him, and went their way.

The same day came to him the Sadducees, which say that there is no resurrection, and asked him, saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.
Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no offspring, left his wife unto his brother. Likewise the second also, and the third, unto the seventh. And last of all the woman died also.
Therefore in the resurrection whose wife shall she be of the seven? for they all had her.
Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.
But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.
And when the multitude heard this, they were astonished at his doctrine.

But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Master, which is the great commandment in the law?
Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.

While the Pharisees were gathered together, Jesus asked them, saying, What think ye of Christ? whose son is he? They say unto him, The son of David.
He saith unto them, How then doth David in spirit call him Lord, saying, the LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son? And no man was able to answer him a word, neither dared any man from that day forth ask him any more questions.

Then spake Jesus to the multitude, and to his disciples, saying: the scribes and the Pharisees sit in Moses’ seat. All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi. 
But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. 
And call no man your father upon the earth: for one is your Father, which is in heaven. 
Neither be ye called masters: for one is your Master, even Christ. 
But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. 
Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.

Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? 
And, whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? 
Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.

Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. Ye blind guides, which strain at a gnat, and swallow a camel. 
Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. 
Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.

Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. 
Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. 
Verily I say unto you, All these things shall come upon this generation. 
O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! 
Behold, your house is left unto you desolate. For I say unto you, Ye shall see me no more, till ye shall say, Blessed is he that cometh in the name of the Lord.

And Jesus went out, and departed from the temple: and his disciples came to him for to show him the buildings of the temple. And Jesus said unto them, See ye all these things? Verily I say unto you, there shall not be left here one stone upon another, that shall not be thrown down.
And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world? And Jesus answered and said unto them, Take heed that no man deceive you. For many shall come in my name, saying, I am Christ; and shall deceive many.
And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.

Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake. And then shall many be offended, and shall betray one another, and shall hate one another.
And many false prophets shall rise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved.
And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.

When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso read, let him understand), then let them which be in Judaea flee into the mountains. Let him which is on the housetop not come down to take any thing out of his house, neither let him which is in the field return back to take his clothes.
And woe unto them that are with child, and to them that give suck in those days! And pray ye that your flight be not in the winter, neither on the sabbath day.

For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.
Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.
Behold, I have told you before.
Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.
For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.
For wheresoever the carcase is, there will the eagles be gathered together.

Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken.
And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: So likewise ye, when ye shall see all these things, know that it is near, even at the doors.

Verily I say unto you, This generation shall not pass, till all these things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away.

But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. As the days of Noah were, so shall also the coming of the Son of man be.
For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left.
Watch therefore: for ye know not what hour your Lord doth come.

Know this, that if the master of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.

Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?
Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods.
But and if that evil servant shall say in his heart, My lord delays his coming; and shall begin to smite his fellow servants, and to eat and drink with the drunken; the lord of that servant shall come in a day when he looks not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.

Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: But the wise took oil in their vessels with their lamps.
While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.
Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.
And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.
Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two.
But he that had received one went and digged in the earth, and hid his lord’s money.

After a long time the lord of those servants cometh, and reckoneth with them.
And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.

Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: and I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.
His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with interest. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.
And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divides his sheep from the goats:
And he shall set the sheep on his right hand, but the goats on the left.

Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
For I was hungry, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.
Then shall the righteous answer him, saying, Lord, when saw we thee hungry, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee?
And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
For I was hungry, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
Then shall they also answer him, saying, Lord, when saw we thee an hungry, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal.

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples,  Ye know that after two days is the feast of the  Passover, and the Son of man is betrayed to be crucified. 

Then came the day of unleavened bread, when the passover must be killed.
And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. And they said unto him, Where wilt thou that we prepare?
And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he enter in.
And ye shall say unto the master of the house, The Master saith unto thee, Where is the guest chamber, where I shall eat the passover with my disciples?
And he shall shew you a large upper room furnished: there make ready.
And they went, and found as he had said unto them: and they made ready the passover.

When the hour was come, he sat down, and the twelve apostles with him.
And he said unto them, With desire I have desired to eat this passover with you before I suffer: For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves: For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.
And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.
Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

Behold, the hand of him that betrayed me is with me on the table. And truly the Son of man goes, as it was determined: but woe unto that man by whom he is betrayed!
And they began to enquire among themselves, which of them it was that should do this thing.

There was also a strife among them, which of them should be accounted the greatest.
And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.

For whether is greater, he that sit at meat, or he that serve? is not he that sit at meat? but I am among you as he that serve. Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

He riseth from supper, and laid aside his garments; and took a towel, and girded himself. After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.
Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head.
Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. For he knew who should betray him; therefore said he, Ye are not all clean.

So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you.
Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them.
I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.
Now I tell you before it come, that, when it is come to pass, ye may believe that I am he. Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.

When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me. Then the disciples looked one on another, doubting of whom he spake.
Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved. Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. He then lying on Jesus’ breast saith unto him, Lord, who is it? Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.
Now no man at the table knew for what intent he spake this unto him.
For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor.
He then having received the sop went immediately out: and it was night.

Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.
Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
By this shall all men know that ye are my disciples, if ye have love one to another.
Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.
Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.

Let not your heart be troubled: ye believe in God, believe also in me.
In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.
And whither I go ye know, and the way ye know.
Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.

Philip saith unto him, Lord, shew us the Father, and it sufficeth us.
Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.
Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it.
If ye love me, keep my commandments.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
I will not leave you comfortless: I will come to you.
Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?
Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me.
These things have I spoken unto you, being yet present with you.
But the Comforter, which is the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.
And now I have told you before it come to pass, that, when it is come to pass, ye might believe. Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me. But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.

I am the true vine, and my Father is the husbandman. 
Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.
Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.

If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
As the Father hath loved me, so have I loved you: continue ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.

These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. This is my commandment, That ye love one another, as I have loved you.
Greater love hath no man than this, that a man lay down his life for his friends.
Ye are my friends, if ye do whatsoever I command you.
Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

These things I command you, that ye love one another.
If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me.

If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also.
If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.

But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: And ye also shall bear witness, because ye have been with me from the beginning.

These things have I spoken unto you, that ye should not be offended. 
They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. And these things will they do unto you, because they have not known the Father, nor me.

But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? But because I have said these things unto you, sorrow hath filled your heart.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:
Of sin, because they believe not on me;
Of righteousness, because I go to my Father, and ye see me no more;
Of judgment, because the prince of this world is judged.

I have yet many things to say unto you, but ye cannot bear them now.
Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.
Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith.
Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.

A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man can take from you.
And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.

These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father. At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.

His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.
Jesus answered them, Do ye now believe?
Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

These words spoke Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. Now they have known that all things whatsoever thou hast given me are of thee. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.

I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them.
And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.
While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.

I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.
They are not of the world, even as I am not of the world.
Sanctify them through thy truth: thy word is truth.
As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth.

Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou loved me before the foundation of the world.

O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.

When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.
And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.
And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.
He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.
And he came and found them asleep again: for their eyes were heavy. And he left them, and went away again, and prayed the third time, saying the same words.
Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.
Rise, let us be going: behold, he is at hand that doth betray me.

Judas also, which betrayed him, knew the place: for Jesus often resorted thither with his disciples. Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.
Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus said unto them, I am he. And Judas also, which betrayed him, stood with them. As soon then as he had said unto them, I am he, they went backward, and fell to the ground.

Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.
Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way: That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.
Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus. Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?

Then the band and the captain and officers of the Jews took Jesus, and bound him, And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year. Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.

And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.
Then saith the damsel that kept the door unto Peter, Art not thou also one of this man’s disciples? He saith, I am not. And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.

The high priest then asked Jesus of his disciples, and of his doctrine.
Jesus answered him, I spoke openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.
And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?
Now Annas sent him bound unto Caiaphas the high priest.

And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.
One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him? Peter then denied again: and immediately the cock crew.

Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the Passover.

Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.
And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the potter’s field, to bury strangers in. Wherefore that field was called, The field of blood, unto this day.

Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me.

Pilate then went out unto them, and said, What accusation bring ye against this man?
They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.

Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?
Pilate answered, Am I a Jew? Your own nation and the chief priests have delivered thee unto me: what hast thou done? Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
Pilate said unto him, What is truth? And when he had said this, he went out again unto the Jews, and said unto them, I find in him no fault at all. But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.

Then Pilate therefore took Jesus, and scourged him. 
And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, And said, Hail, King of the Jews! and they smote him with their hands.
Pilate therefore went forth again, and said unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate said unto them, Behold the man!

When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate said unto them, Take ye him, and crucify him: for I find no fault in him.
The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.

When Pilate therefore heard that saying, he was the more afraid; And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.
Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.

When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.
And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.

When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.
Then answered all the people, and said, His blood be on us, and on our children.

Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: Where they crucified him, and two other with him, on either side one, and Jesus in the midst.

And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God

And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.
And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.
And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

And Pilate wrote a title, and put it on the cross. And the writing was JESUS OF NAZARETH THE KING OF THE JEWS.
This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. Pilate answered, What I have written I have written.

Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which said, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.

Now from the sixth hour there was darkness over all the land unto the ninth hour.

Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.
When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.

After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, said, I thirst. Now there was set a vessel full of vinegar: and they filled a sponge with vinegar, and put it upon hyssop, and put it to his mouth.
When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the spirit.

And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.
Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

The Jews then, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.
Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. But when they came to Jesus, and saw that he was dead already, they brake not his legs: But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.
And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. And again another scripture said, They shall look on him whom they pierced.

And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.

Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.
There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand.

 Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.
Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can. So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. His countenance was like lightning, and his raiment white as snow: And for fear of him the keepers did shake, and became as dead men. And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, saying, Say ye, His disciples came by night, and stole him away while we slept. And if this come to the governor’s ears, we will persuade him, and secure you. 
So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.

When the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? And when they looked, they saw that the stone was rolled away: for it was very great.

Then Mary Magdalene runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and said unto them, They have taken away the LORD out of the sepulchre, and we know not where they have laid him.
Peter therefore went forth, and that other disciple, and came to the sepulchre. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, and the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.
Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. For as yet they knew not the scripture, that he must rise again from the dead.

Then the disciples went away again unto their own home.
But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, and seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my LORD, and I know not where they have laid him.
And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.
Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.
Mary Magdalene came and told the disciples that she had seen the LORD, and that he had spoken these things unto her.

And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him.
And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?
And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people: And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.
But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done. Yea, and certain women also of our company made us astonished, which were early at the sepulchre; And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive. And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not.

Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.
And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.
And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?
And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed, and hath appeared to Simon.
And they told what things were done in the way, and how he was known of them in breaking of bread.

Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and said unto them, Peace be unto you. And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the LORD.
Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.

But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.
The other disciples therefore said unto him, We have seen the LORD. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.
And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.
And Thomas answered and said unto him, My LORD and my God.
Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

Then opened he their understanding, that they might understand the scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things.

And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself. 
There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples. Simon Peter said unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing.
But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus. Then Jesus said unto them, Children, have ye any meat? They answered him, No. And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.

Therefore that disciple whom Jesus loved said unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, (for he was naked,) and did cast himself into the sea.
And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.
Jesus saith unto them, Bring of the fish which ye have now caught.
Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken.
Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord. Jesus then cometh, and taketh bread, and giveth them, and fish likewise.

This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.
So when they had dined, Jesus said to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He said unto him, Yea, Lord; thou knowest that I love thee. He said unto him, Feed my lambs.
He said to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He said unto him, Feed my sheep.
He said unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus said unto him, Feed my sheep.

Verily, verily, I say unto thee, When thou was young, thou girdest thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.
This spake he, signifying by what death he should glorify God. And when he had spoken this, he said unto him, Follow me.

Then Peter, turning about, saw the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?

Peter seeing him said to Jesus, Lord, and what shall this man do?
Jesus said unto him, If I will that he tarry till I come, what is that to thee? follow thou me.
Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?

This is the disciple which testifies of these things, and wrote these things: and we know that his testimony is true.
And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.

HE IS RISEN, INDEED! But the cry of the progeny of the devil will always be the same: why should we believe if WE DO NOT WANT TO BELIEVE?

After all, St. Alexander of Svir died only six centuries ago…..

St Alexander of Svir incorrupt hand and foot


April 24, 2016

Lord’s Entry into Jerusalem

(Mat. 21:1-11; Mark 11:1-11; Luke 19:28-44; John 12:12-19).

The Entry of the Lord into Jerusalem. Decani, Serbia. Fragment of fresco.

In an acceptable time have I heard thee, and in a day of salvation have I helped thee, said God through Isaiah (Is. 49:8). It is good today to speak these words of the apostle to your charity: Behold, now is the accepted time; behold now is the day of salvation (2 Cor. 6:2). Let us therefore cast off the works of darkness, and let us work the works of light. Let us walk honestly as in the day (Rom. 13:12-13). The commemoration of Christ’s saving passion is at hand, and the new, great spiritual Passover, which is the reward for dispassion and the prelude of the world to come. Lazarus proclaims it in advance by coming back from the depths of Hades and rising from the dead on the fourth day just by the voice and command of God, who has power over life and death (Jn. 11:1-45). By the inspiration of the Holy Spirit, children and simple people sing praises in advance to the Redeemer from death, who brings souls up from Hades and gives souls and bodies eternal life.

What man is he that desireth life and to see good days? Keep thy tongue from evil, and thy lips that they speak no guile: depart from evil and do good (Ps. 34:12-14; compare 1 Pet. 3:10-11). Evil means gluttony, drunkenness and dissolute living. Evil means love of money, being greedy for gain, and injustice. Evil means vainglory, arrogance and pride. Let everyone turn aside from such vices and do those things which are good. What are they? Self-control, fasting, chastity, righteousness, almsgiving, forbearance, love, humility. That by so doing we may worthily partake of the Lamb of God Who was sacrificed for our sake, and so receive the earnest of incorruption, and keep it as an assurance of the inheritance promised to us in heaven. Is it hard to do what is good, and are the virtues more difficult than the vices? That is certainly not how I see it. The drunken, self-indulgent person subjects himself because of this to more sufferings than someone who restrains himself; the licentious person suffers more than someone chaste; someone striving to become rich more than someone who lives in contentment with what he has; the person seeking to surround himself with glory than someone who passes life in obscurity. Since, however, the virtues seem more difficult to us because of our love of comfort, let us force ourselves. The kingdom of heaven suffereth violence, it says, and the violent take it by force (Mt. 11:12).

All of us, eminent and lowly, governors and governed, rich and poor, need diligence and attention to drive these evil passions away from our souls, and introduce the whole range of virtues in their stead. Farmers, shoemakers, builders, tailors, weavers, and in general all those who earn their living by their own effort and the work of their hands, provided they throw out of their souls the desire for riches, glory and pleasure, are truly blessed. These are the poor to whom the kingdom of heaven belongs. It was on their account that the Lord said, Blessed are the poor in spirit (Mt. 5:3). The poor in spirit are those whose spirits, or souls, are free from boasting, love of glory and fondness for pleasure, and therefore either choose to be poor in external things as well or else courageously bear involuntary poverty. Those who are rich and comfortable, and enjoy fleeting glory, and in general all who long to be like them, will yield to more harmful passions and fall into other worse traps of the devil, which are more difficult to deal with. When someone becomes rich, he does not lay aside his desire for riches, but increases it, grasping at more than he did before. In the same way, pleasure lovers, power seekers, the dissolute and the debauched increase their desires rather than renouncing them. Rulers and eminent men increase their power so as to commit greater injustices and sin.

That is why it is difficult for a ruler to be saved or for a rich man to enter the kingdom of heaven.How can ye believe, it says, which receive honour one of another, and seek not the honour that cometh from God only? (Jn. 5.44). But if any of you are well off, or eminent or rulers, do not be dismayed. You can, if you wish, seek the glory of God and exert force on yourselves to stop the impetus towards becoming worse, to practice great virtues and to drive away great evils, not just from yourselves, but from many other people, even against their will. Not only can you act honestly and chastely yourselves, but there are many ways in which you can prevent those who want to be unjust and licentious from doing so. Not only can you show yourselves obedient to Christ’s Gospel and His teachings, but you can also bring those who are minded to disobey into subjection to Christ’s Church and its leaders according to Christ. This you are able to do, not just by means of the power and authority allotted to you by God, but by becoming an example of all that is good to those below you. For subjects become like their rulers.

Everyone needs diligence, force and attention, but not to the same extent. Those exalted in honor, wealth and power, and those who concern themselves with words and the acquisition of wisdom by means of them, even if they wish to be saved, are in need of greater force and diligence, since they are less obedient by nature. Exactly this can be clearly seen in the reading from Christ’s Gospel yesterday and today. The miracle performed on Lazarus openly proved the one who did it to be God. But whereas the people were convinced and believed, the rulers at that time, that is to say, the scribes and Pharisees, were so far from being persuaded that they raged against Him even more, and resolved in their madness to hand Him over to death, although everything He had said and done plainly declared Him to be the Lord of life and death. No one can say that the fact that the Lord lifted up His eyes at that time and said, Father, I thank thee that thou hast heard me, was an obstacle to their regarding Him as equal to the Father, since He went on to say, I knew that thou hearest me always: but because of the people which stand by I said it, that they might believe that thou hast sent me (Jn. 11:41-42). So that they might know He was God and came from the Father, and also that He did not work miracles in opposition to God, but in accordance with God’s purpose, He lifted up His eyes to God in front of everybody and spoke to Him in words which make it clear that He who was speaking on earth was equal to the heavenly Father on high. In the beginning when man was to be formed, there was a Counsel beforehand. So now also, in the case of Lazarus, when a man was to be formed anew, there was a Counsel first. When man was to be created the Father said to the Son, Let us make man (Gen. 1:26), the Son listened to the Father, and man was brought into being. Now, by contrast, the Father listened to the Son speaking, and Lazarus was brought to life.

Notice that the Father and the Son are of equal honor and have the same will. The words are in the form of a prayer for the sake of the crowd standing by, but they are not the words of prayer but of lordship and absolute authority. Lazarus come forth (Jn. 11.43). And at once the man who had been dead four days stood before Him alive. Did this come about by the command of the life-giver or His prayer? He cried with a loud voice, again on account of the bystanders, since He could have raised him not only by using His normal voice, but just by His will alone. In the same way, He could have done it from afar and with the stone in place. But instead He came to the grave and spoke to those present, who took away the stone and smelt the stench. Then He cried with a loud voice. He raised him in this manner so that by means of their sight (for they saw Him standing at the grave), their sense of smell (for they were aware of the stench of the man four days dead), their sense of touch (for they used their own hands to take away the stone beforehand from the grave, and afterwards to loose the grave-clothes from his body and the napkin from his face), and their hearing (for the Lord’s voice reached the ears of all), they all might understand and believe that it was He who called everything from non-being into being, who upheld all things by the word of His power, and who in the beginning by His word alone made everything that exists out of nothing.

The simple people believed Him in every respect, and did not keep their faith quiet, but began to preach His divinity by deeds and words. After the raising of Lazarus on the fourth day, the Lord found an ass, and, when His disciples had made it ready, as the evangelist Matthew tells us (Mt. 21:1-11), He sat upon it and entered Jerusalem, as had been foretold in Zechariah’s prophecy: Do not fear, O daughter of Zion: behold thy king cometh unto thee: he is just and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass (Zech. 9:9; Mt. 21:5). The prophet shows by these words that this king in the prophecy is the only true king of Zion. “Your king,” he says, “does not arouse fear in those who see him. Nor is he an oppressor or an evildoer accompanied by shield-bearers and spear men, trailing behind him a host of foot-soldiers and cavalry, passing his life in greed for gain, demanding taxes and tributes, and unpleasant and harmful labors and services. By contrast, His banner is humility, poverty and lowliness, and He enters mounted upon an ass, without any human pretensions at all. He is the only righteous King who righteously saves. He is meek, and meekness is His distinctive work.” The Lord said of Himself, Learn of me; for I am meek and lowly in heart (Mt. 11:29).

So the King who had raised Lazarus from the dead entered Jerusalem sitting upon an ass. Everyone, children, men, old people, immediately spread their garments in the way. They took palm-branches, which are symbols of victory, and went to meet Him as the life-giver and victor over death. They fell at His feet and escorted Him in procession, singing together, not just outside but also inside the precincts of the Temple, Hosanna to the Son of David, Hosanna in the highest (Mt. 21:9). “Hosanna” is a song of praise directed to God, which means, “Save us.” The additional words “in the highest” show that He is not only praised on earth, nor only by men, but also by the heavenly angels on high.

The people not only sang His praises and called Him God, but they subsequently opposed the scribes and Pharisees’ evil purpose against God and their murderous allegations. For the latter were mad enough to say of Him, “This man is not of God, and since he doeth many miracles, if we let him thus alone and do not put him to death, all men will believe on him: and the Romans shall come and take away both our place and nation” (compare Jn. 9:16 and 11:47-48). But what did the people say? Blessed is he that cometh in the name of the Lord: Blessed be the kingdom of our father David that cometh (Mk. 11:9-10). By saying, “Blessed is he that cometh in the name of the Lord,” they showed that He was from God the Father and that He came in the name of the Father. As the Lord said of Himself, I came in the name of my Father (compare Jn. 5:43) and I proceeded forth and came from God (Jn. 8:42). On the other hand, by saying, “Blessed be the kingdom of our father David that cometh,” they showed that this was the kingdom in which, according to prophecy, the Gentiles too, and indeed the Romans, were to believe. For this king was not just Israel’s hope, but also the expectation of the Gentiles, according to Jacob’s prophecy: Binding his foal unto the vine, where “foal” refers to the Jewish people who were subject to Him, and his ass’s colt unto the branch of the vine (Gen. 49:11). The branch of the vine is the Lord’s disciples, for the Lord said to them, I am the vine, ye are the branches (Jn. 15.5). By this branch, the Lord binds to Himself His “ass’s colt,” namely the New Israel of the Gentiles, who become sons of Abraham by grace. If, asked the people, this kingdom in which we have put our faith is the hope of the Gentiles too, why should we fear the Romans?

Those who were childlike in innocence but not in intelligence were inspired by the Holy Spirit to offer up to the Lord a faultlessly perfect hymn, and bore witness that, as God, He had brought Lazarus back to life after he had been dead for four days. When the scribes and Pharisees, on the other hand, “saw the wonderful things that he did, and the children crying in the Temple and saying, Hosanna to the Son of David, they were sore displeased and said unto the Lord, Hearest thou what they say?” (Mt. 21:15-16). In fact, it would have been more appropriate for the Lord to put the same question to them, Can you not see, or hear or understand? To refute those who were complaining that He tolerated songs of praise that were fitting for God alone, He replied,Yes, I hear those who, invisibly enlightened by Myself, declare such things about me. But these should hold their peace, the stones would immediately cry out. Have you never read the prophecy that, ‘Out of the mouths of babes and sucklings thou hast perfected praise’? (Ps. 8:2; Mt. 21:16). This was another amazing fact, that simple, uneducated children should speak perfectly of the divinity of God made man for our sake, and that their voices should take up the angelic hymn. At the Lord’s birth the angels sang, Glory to God in the highest (Lk. 21:4), and now at the time of His entry into Jerusalem the children offered up the same hymn, Hosanna to the Son of David, Hosanna in the highest (Mt. 21:29).

Let us all, young and old, rulers and subjects, be childlike in innocence, that God may empower us to make a public show of the trophies, and carry aloft the symbols of victory, not just of victory over the evil passions, but over visible and invisible enemies, and may we find the grace of the word to help in time of need (compare Heb. 4:16). The young colt which the Lord deigned to ride for our sake prefigured, although it was only one, the Gentiles’ obedience to Him and we, governors and governed alike, are all Gentiles come from them.

In Christ Jesus there is neither male nor female, nor Greek, nor Jew, but all, according to the holy apostle, are one (Gal. 3:28). In the same way, in Him there is neither ruler nor subject, but by His grace we are all one in faith in Him, and belong to one body, His Church, whose head He is. By the grace of the all-holy Spirit we have all drunk of the one Spirit, and have all received on e baptism. We all have one hope and one God, who is above all, and through all, and in us all (Eph. 4:6). So let us love one another. Let us bear with one another, seeing that we are members one of another. As the Lord Himself said, the sign that we are His disciples is love. When He departed from this world, the fatherly inheritance He left us was love, and the last prayer He gave us when He ascended to His Father was about love for one another (Jn. 13:33-35).

Let us strive to attain to this fatherly prayer and let us not lose the inheritance He left us nor the sign He gave us, lest we should also lose our sonship, our blessing and our discipleship. If that happens, we shall fall away from the promised hope and be shut out of the spiritual bridechamber. Before His saving passion, when the Lord entered the earthly Jerusalem, not just the people, but also the true rulers of the Gentiles, the Lord’s apostles, spread their garments in His way. In the same manner, let us all, rulers as well as subjects, lay down our natural garments before Him, by making our flesh and its impulses subject to the spirit, that we may be made worthy not only to see and worship Christ’s saving passion and holy resurrection, but to enjoy communion with Him. For if, says the apostle, we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection (Rom. 6.5).

To which may we all attain by the grace and love towards mankind of our Lord and God and Savior Jesus Christ, to whom belong all glory, honor and worship, together with His Father without beginning and the life-giving Spirit, now and for ever and unto the ages of ages. Amen!

St. Gregory Palamas


April 20, 2016


Indeed He says, ‘It is too small a thing that You should be My Servant To raise up the tribes of Jacob, And to restore the preserved ones of Israel; I will also give You as a light to the Gentiles, That You should be My salvation to the ends of the earth.


Thus says the Lord, The Redeemer of Israel, their Holy One, To Him whom man despises, To Him whom the nation abhors, To the Servant of rulers: “Kings shall see and arise, Princes also shall worship, Because of the Lord who is faithful, The Holy One of Israel, who has chosen you.”


Thus says the Lord: “In an acceptable time I have heard You, And in the day of salvation I have helped You; I will preserve You and give You As a covenant to the people, To restore the earth, To cause them to inherit the desolate heritages;


That You may say to the prisoners, ‘Go forth,’ To those who are in darkness, ‘Show yourselves.’ “They shall feed along the roads, And their pastures shall be on all desolate heights.


They shall neither hunger nor thirst, Neither heat nor sun shall strike them; For He who has mercy on them will lead them, Even by the springs of water He will guide them.


“Cry aloud, spare not; Lift up your voice like a trumpet; Tell My people their transgression, And the house of Jacob their sins.


Yet they seek Me daily, And delight to know My ways, As a nation that did righteousness, And did not forsake the ordinance of their God. They ask of Me the ordinances of justice; They take delight in approaching God.


‘Why have we fasted,’ they say, ‘and You have not seen? Why have we afflicted our souls, and You take no notice?’ “In fact, in the day of your fast you find pleasure, And exploit all your laborers.


Indeed you fast for strife and debate, And to strike with the fist of wickedness. You will not fast as you do this day, To make your voice heard on high.


Is it a fast that I have chosen, A day for a man to afflict his soul? Is it to bow down his head like a bulrush, And to spread out sackcloth and ashes? Would you call this a fast, And an acceptable day to the Lord?


“Is this not the fast that I have chosen: To loose the bonds of wickedness, To undo the heavy burdens, To let the oppressed go free, And that you break every yoke?


Is it not to share your bread with the hungry, And that you bring to your house the poor who are cast out; When you see the naked, that you cover him, And not hide yourself from your own flesh?


Then your light shall break forth like the morning, Your healing shall spring forth speedily, And your righteousness shall go before you; The glory of the Lord shall be your rear guard.


Then you shall call, and the Lord will answer; You shall cry, and He will say, ‘Here I am.’ “If you take away the yoke from your midst, The pointing of the finger, and speaking wickedness,


If you extend your soul to the hungry And satisfy the afflicted soul, Then your light shall dawn in the darkness, And your darkness shall be as the noonday.


The Lord will guide you continually, And satisfy your soul in drought, And strengthen your bones; You shall be like a watered garden, And like a spring of water, whose waters do not fail.


April 7, 2016

In gladness I cry to thee: incline thee ear and give heed unto me, as I tell thee of God’s conception without seed. For thou, O Most Pure, hast found grace before the Lord such as no other woman ever found.

Canon for the Feast of the Annunciation


April 1, 2016

The misunderstanding or rejection of the kat’oikonomian practice of accepting heretical or schismatic Baptism is at the root of the adoption of the new ecumenical ecclesiology among ecumenist-minded scholars. They fail to grasp that the oikonomia of the Church is essentially the freedom of the Church’s Head to work salvation in the midst of the Church as He sees fit (if, indeed, it is oikonomia and not simply paranomia (illegality)). The Lord, Who said all must be baptized of water and of the Spirit (Jn. 3:5) to enter the Kingdom of God also said to the unbaptized thief on the cross, Today shalt thou be with me in paradise (Lk. 23:43). Moreover, many martyrs were baptized in their blood and not water, and others who were hung or died some other bloodless death. Thus, it is clear that the Lord is not bound by His own commandments and is free to work his divine oikonomia in the midst of His Church.

Yet, this is the key: in the Church. Oikonomia, which is not without presuppositions, can never be a basis for ecclesiology, just as the Lord’s freedom can never be pitted against His own commandments. Oikonomia does not equal recognition of mysteries per se. This is, however, exactly what some of the authors of the text in question would like the pan-Orthodox Council to endorse. They are pushing for pan-Orthodox recognition of another vision of the Church, a heretical vision, that which has already been accepted by Vatican II and many in the WCC. Now it should be plain to all that rejection of the akriveia-oikonomia interpretative key of our pastoral practice leads inevitably to a heretical vision of the Church.

Fr. Peter Alban Heers  (read all the document here)

The whole assembly of the Holy Fathers speaks through these words of father Peter Alban Heers.

At the next meeting in June, the Holy Rus’ hierarchies will stand by the Church or will fall for the world. In the latter case, their fate in the day of the Lord will be worse than Judas’.

“The Church can be experienced and ‘tasted’ only from the inside and not externally: without the right faith (orthodoxy) and outside of living a life according to this faith, the Church does not exist.”

Metropolitan Amphilohije of Montenegro


March 27, 2016

In the day when the Church celebrates St. Gregory Palamas, St. Simeon the New Theologian helps us to understand that the difference between the Essence and the Energies of God is only operational, not substantial, in this wonderful essay of Istvan Perczel.

But as much as nothing pertaining to God can be other than God and entirely God, just like the fire lighting countless torches is not different from Fire and entirely fire, partaking of the Divine Nature still does not allow us to appropriate that Nature, but only to enjoy His eternal bliss, just like living does not allow us to have life in ourselves nor to know its misteries.


February 7, 2016

Today we commemorate the uncounted millions of faithful CHRISTIANS who suffered and died at the hands of the Soviet beasts, beasts who have been the most powerful testimony to the Truth of Christ!

Today we commemorate the Holocaust which the world, its rulers and their whores keep on pretending that never was!

For their prayers, may the Lord give us the strenght to complete our repentance, may He condescend to accept it and restore to us the Christian Emperor. Amen!


September 5, 2015

La Sacra Sindone


As Orthodox Christians, do we need the relic of the Lord’s Shroud? As far as the fullness of the Faith, “given once and for all to the saints,” is concerned, we do not. The image on the Shroud adds nothing doctrinal to what has already been revealed; neither does it take anything away. Had it not survived Apostolic times, as some think, our faith in Christ and His Church, the Ark of Salvation, would be the same. Nor do we seek after signs and wonders to confirm our faith in Christ. On the other hand, the Shroud provides a visual document of something that the Evangelists describe in only a few terse words: “They crucified Him,”

In the image on the Shroud there unfolds before our very eyes the story, the process of indescribable suffering, those physiological processes which took place in the human Body of Christ. This is all precisely documented on the Shroud, attesting to our Lord’s humanity and at the same time revealing His divine power, for He arose as God, rising in such a way as to leav eall the evidence imprinted upon the Shroud and miraculously undisturbed,., containing a providential meaning which is not being revealed.”

The late Archimandrite Constantine (Zaitsev), an eminent Church writer who wrote these words, was so impressed by the powerful testimony of the Turin Shroud that he urged the widespread dissemination of this “discovery,” which he said “lies with the conscience of each faithful Christian soul who becomes acquainted with it.” [53] What precisely is the value of the testimony offered by the Shroud?

All in all it is a startling medical documentary of what was described so briefly in the Gospels. Dr. John Heller biophysicist

The Russian bishop-saint, Tikhon of Zadonsk (1724-1783)–as so many spiritual directors–was alarmed at the cold-hearted insensitivity of people, at the callousness, indifference, and wordliness of the average soul, joined to complete love of self. In our own day, most pastors would add to this list the soul-killing sin of self-righteousness and “zeal not according to knowledge,” which stems from the Luciferian sin of pride.

As a spiritual remedy, the Saint urged people to “keep in your house a picture of the passion of Christ, look at it often and with reverence …. the whole deepest content of the Gospel is portrayed in the passion of Christ and incites us to imitation.”[54] To imitation of what?

St. Tikhon observed that “God descends to the humble as waters flow down from the hills into the valleys.” And it was this awesome humility of the Lord on the Cross that St. Tikhon wished his spiritual children to imitate. But how to find humility? In union with all Orthodox Fathers, St. Tikhon taught that each individual must seek to know himself as he really is, without self-deception. Seeing thus his own wickedness, he must then consider “the suffering of Christ, the magnitude of whose love and suffering surpasses our understanding.”[55] Christ’s example of humble obedience “even unto death” inspired this Saint to instruct his spiritual children to “remember often, especially during the night, the suffering of Christ. It will kindle in you love for the Sufferer; this love will preserve you from sin. Meditate upon His Passion …. The suffering Christ is like a saving bock from which we learn…repentance, faith, devotion to God, love of our neighbor, humility, meekness, patience, detachment from worldly vanities …” [56]

What is it, then, to follow Christ? To do good and to suffer for the sake of the will of God… to endure all, looking upon Christ Who suffered  St. Tikhon of Zadonsk

St. Tikhon was not here introducing some novelty into Orthodox piety or theology, It must be made perfectly clear that he was not suggesting the use of imagination–a common element in Western spirituality–in order to create dangerous emotions that lead to “prelest” or spiritual deception. St. Tikhon understood that the Son of God suffered not just a death such as might come to any man, but a terrifying emptying of His divinity joined to an unimaginable physical, mental, and spiritual agony that we cannot comprehend.  But we can, even with sinful eyes, gaze upon it, as those who put the Lord to death stood by and watched and some, like the blessed Centurion, even confessed Christ. The image on the Shroud vividly tells us, in ways that words often cannot, what unutterable suffering was endured for our sake, and the high price with which cur souls were ransomed from eternal death.

My Lord and My God!

Together with this universal significance which applies to all Christians at all times, the Shroud may also be said to be uniquely relevant to our 20th century, in which science has had such a powerful voice. Some believe that this image was encoded on the fibers of the cloth like a time capsule intended specifically for our materialistic age, when only the tools of modern science could begin to decode or unlock its secrets, when belief in God would be so weak or non-existent that even faith in science would testify to “the things of God.”

There is a poster, plastered on walls in the Soviet Union, which shows a smiling astronaut flying through space. The caption reads: “There is no God,” For individuals raised under the forced domination of ‘scientific-atheism,” the inability of scientists to disprove the Shroud does not go unnoticed. And there is reason to believe that the scientific evidence in favor of the Shroud’s authenticity has been instrumental in opening doors to faith behind the Iron Curtain. (A report on the Shroud, written by a scientist in the Soviet Union, is said to be circulating there in Samizdat.)

We, too, in the free world, have been greatly influenced by the scientific-materialist outlook. And it seems that now, at a time which many believe to be the 11th hour, the suffering yet serene face looking at us from the Shroud confronts us with the REALITY of Jesus Christ. Can it be that in this age of diminishing faith, when even believers are crying out “Lord, help Thou my unbelief,” the Lord in His mercy has condescended to reveal Himself to men in a special way, that seeing they might believe and exclaim with Thomas: “My Lord and my God!”

 Click here to read all this wonderful 1985 essay by fr. Alexis (now Ambrose) Young


January 15, 2015



December 8, 2016

At the end of 2000, the Taliban vowed to eradicate opium plantations in Afghanistan. At the end of 2001, the US invaded Afghanistan.


December 5, 2016

Una bella intervista concessa da Sua Santita’ a “Le Figaro”.

Siamo grati al Patriaca soprattutto per aver chiarito oltre ogni dubbio che il cosiddetto “Concilio” di Creta non e’ mai accaduto.

Il processo pre-conciliare continuerà, e non si è fermato, e noi con i confratelli delle Chiese locali non ci stancheremo di cercare modi per rafforzare l’unità comandata da Dio.


December 2, 2016

St. Philaret, Metropolitan of Moscow

Icon of St. Philaret, Metropolitan of Moscow.

Morning Prayer of Metropolitan Philaret of Moscow

O Lord, I do not know what to ask of Thee. Thou alone knowest what I need. Thou lovest me more than I know how to love myself. O Father, grant Thy servant what I myself do not know how to ask. I do not dare to ask a cross of Thee, nor consolation; I only stand before Thee with my heart open; Thou seest the needs that I myself do not know. Look, and work in me according to Thy mercy; smite and heal me, cast me down and raise me up! I am reverent and silent before Thy holy will and ways that are unfathomable to me. I offer myself as a sacrifice to Thee; teach me to pray. Do Thou Thyself pray in me. Amen.


December 1, 2016

A steal in the making!


November 24, 2016

Today we commemorate one of the copies of the Iveron Mother of God Icon, called the Montreal Iveron Icon, a miraculously myrrh-streaming icon from which abundant grace poured forth to the Russian diaspora and many other Orthodox Christians. As God’s Providence and the Mother of God would have it, the man who was found worthy to receive this icon from Mount Athos and become its custodian was in fact a convert to Orthodoxy from Catholicsim—José Muñoz from Chile, now also known as “Brother José.” Archpriest Victor Potapov spoke with the icon’s custodian on one of his visits to Washington.* * *

The Iveron Icon, which at present is preserved in a monastery on Mount Athos, was according to tradition painted by the Apostle and Evangelist Luke. In November 1982, a copy of the Iveron Icon of the Mother God began to stream myrrh in Canada. In 1983, the Icon was in Washington for the first time, and I then asked its guardian, the Spaniard José Muñoz, how he had received the Holy Object, and when it had begun to stream myrrh. Here are his own words, which were recorded during our conversation with him:

“Once during our pilgrimage on Athos, after several hours of walking, we got lost. It began to get dark. We needed quickly to find shelter for the night. Going along a path, we stumbled upon a small, poor skete. There the fourteen Greek monks of the skete were engaged in iconography. They received us very cordially. Having rested a little, we began to examine the icons of their work. One of my fellow travellers, who spoke Greek, got into a conversation with the monks and told them who we were and where we were from. I, though, taking advantage of the moment, began more attentively to examine everything round about. Suddenly my gaze stopped at an icon of marvelous artistry with dimensions of approximately fifteen by twenty inches. I asked a monk if he could not sell it to me. He refused, having explained that this image was the first to be painted in that skete and therefore could not be sold. I could not tear my eyes from that wondrous icon. We stayed the whole night in the skete and in the morning stood through the Liturgy. During the singing of “It is truly meet”, I begged the Queen of Heaven on my knees to let the Holy Image go with me… Bidding farewell in the morning, all the monks accompanied us, but the hegoumen [abbot.—O.C.] was not among them. And then at the last minute before our departure from the monastery we saw him: he quickly descended the staircase with the wrapped-up icon in his hands. He came up to me and said, “Take it. I am gifting it to you. It must be with you.” I offered to pay for the icon, knowing that the monks were needy; but the hegoumen said severely, “One must not take money for such a holy object!” I crossed myself, kissed the image and made a vow to myself that that image would never become the source of my enrichment…

“After this, we set out at once for Iveron Monastery in order to receive the superior’s blessing and to touch the icon received by me to the original, which is preserved in this famed monastery. But by far not everyone is allowed to approach and touch the ancient wonderworking icon. Glory be to God, we were permitted! In the chapel, we knelt, and gazing at the holy object, froze in prayer before the image of the Iveron Mother of God. The image was so majestic, so shiningly beautiful, and radiated such spiritual power that it was difficult to gaze at it for long! A hieromonk helped me touch my copy to the Original.“Soon after this we went home to Canada. We returned on November 3, 1982. I put the icon next to the relics of the saints of the Kiev Caves Lavra and the New-martyr Elizabeth Feodorovna, which I had received from the reposed Archbishop Leonty of Chile. A lampada flickered before it all the time, and each day before sleep I read Akathists to it. On the 24th of November, I was awakened at three o’clock in the morning by the powerful aroma of roses—the whole room was filled with it. At first I thought that it emanated from the relics or from a spilt vial of perfume; but upon approaching the icon, I was struck! The whole icon was covered with oil—a fragrant oil! I froze on the spot at such a miracle!”

Consolation of the faithful

Upon the advice of a local Orthodox clergyman, the Icon was taken to church and placed on the altar. During the entire liturgy, myrrh flowed from the hands of the Christ Child. Since that time, with the exception of several days during Holy Week, when the Icon is absolutely dry, the myrrh has continued to flow almost uninterruptedly. (Holy Myrrh is a sweet, fragrant oil which was used in the Old Testament for the anointing of kings. In contemporary Orthodox church practice, a newly born Christian is anointed with Holy Myrrh during which the words “The seal of the gift of the Holy Spirit” are said by the priest.)

In the years since, Jose traveled to many cities and parishes where the Icon was venerated to the great joy and consolation of the faithful.

Wherever the Icon went, there are always many questions. Some people initially had doubts. A scientist in Miami was astounded to see that the back of the Icon remained perfectly dry. He later surreptitiously chipped off a small piece of the board on which the Icon is painted for scientific analysis: it was found to be ordinary pinewood, nothing more.

At some times the myrrh would flow in greater abundance than at others. During the consecration of a bishop in Montreal there was such an outpouring of the myrrh that it streamed down from the analogion (lectern on which icons are kept in Orthodox churches) onto the floor. On another occasion, in Florida, the myrrh was seen to rise forth from the hands of the Mother of God and the Christ Child as though it were being pressed from within. Nobody had any power to regulate the flow of the myrrh, it would move at the will of God and His Most Pure Mother.

The Icon was kept in a frame about two inches deep and measures about 12 by 18 inches. At first the myrrh flowed only from the hands of the Mother of God, from the star on Her left shoulder and, occasionally, from the hands of Our Lord Jesus Christ. Yet in March 1985, during a Lenten service, even the frame and glass of the Icon began to exude myrrh in such quantities, that the cloth of the analogion on which it lay was totally saturated. There was always a layer of cotton wool placed at the base of the Icon to absorb the myrrh: pieces of this cotton were distributed to the faithful.Although there have already been several cases of physical healing (not only among Orthodox, but Catholics and Protestants, too), the purpose of the Mother of God seemed to be directed more at the healing of souls. Many who have stood before the Icon have testified to this, experiencing not only compunction and repentance, but consolation as well.

As mentioned earlier, the flow of myrrh would cease during Holy Week. It would cease on Holy Monday. After the Liturgy on the morning of Great Saturday, a light dew of myrrh would form on the Icon, its case and protecting glass. During Matins (the midnight service at which the glorious Resurrection of Our Lord is proclaimed), when the procession of clergy and faithful, holding icons and banners, would leave the church, the Icon would begin to exude myrrh in such quantities, that it would cover the hands of the person carrying it.

This is not the first time that the Orthodox Church has witnessed such a miracle. In the nineteenth century the Surety-of-Sinners Icon in Moscow exuded myrrh with which the sick were anointed and received healing. Earlier, there was a myrrh-streaming icon of the Mother of God in the Tolga monastery in Yaroslavl; and there have been others.

What is the meaning of this extraordinary manifestation of God’s grace in our time? It has been observed that in the history of the Church such miracles have occurred in times of great tribulation; we saw this in the Apostolic times, and, more recently, in Russia, where the Church suffered cruel persecution for 70 years. The miracles strengthen the faithful and prepare them to endure trials. The appearance of the myrrh-streaming Icon in our time may well signify a period of further great trials for the Russian Orthodox Church and, at the same time, offer consolation that the Mother of God will be a Protectress of the faithful: Unto whomsoever much is given, of him shall much be required.

The death of Brother Jose and the loss of the icon

José Muñoz lived a monastic life, and some say he was secretly tonsured. He spent his entire life after the miraculous manifestation of the icon taking it to different parishes the world over for veneration by the faithful, and when he was at home he prayed continuously before it, commemorating names sent by people requesting prayers. But such an angelic man soon became ripe for the Kingdom of Heaven, and on October 31, 1997 he died a martyric death. In a hotel in Athens, where he was staying before returning home from a grace-filled pilgrimage to the holy places of Greece, this servant of God and His Most Pure Mother was brutally tortured and murdered by unknown Romanian criminals. Although he had not taken the Icon with him to Greece, the whereabouts of the miraculous, myrrh-streaming Icon are still unknown.

However the Mother of God did not leave her children without this consolation, and just before the tenth anniversary of Brother Jose’s death, a printed paper copy of the Montreal icon began streaming myrrh in Hawaii. Now this icon is taken to parishes, bringing consolation and reconciliation.

Holy Brother José, remember us also in your prayers where you abide in the Heavenly Kingdom!

Adapted from an article on the website of St. John the Baptist Cathedral, Washington, DC


November 22, 2016

St. Nectarios of Aegina