Archive for the ‘Discussioni sull’Ortodossia’ Category


November 3, 2018

Nei giorni in cui la Tua Chiesa ricorda alla Tua misericordia i suoi figli, o Signore, oserō ricordarTi anche tutti coloro che son dipartiti da questo mondo lontani dalla Tua Grazia, privati dei salvifici misteri del Tuo Corpo, e magari con terribili peccati a gravare la loro coscienza, non riconosciuti, nē confessati.

Nel Tuo buon piacere, Signore, nella Tua infinita bontā e misericordia, nella Tua assoluta sovranitā, ricordati Ti prego anche di loro e abbi misericordia. Tu che ti sei degnato di prendere la nostra stessa carne e conosci fino in fondo la nostra miseria e debolezza, Tu che hai voluto subire fino in fondo la nostra iniquitā, solo per restituirci una speranza di salvezza, Tu che hai camminato e sofferto nell’inganno che domina interamente questo mondo, considera che in quello stesso inganno loro nacquero, da quell’inganno furono cresciuti ed in quell’inganno son morti, ed abbi misericordia di loro.

Signore di ogni misericordia, Tu che chiedesti misericordia perfino per chi ti stava inchiodando alla Croce, ricordati Ti prego anche di loro ed abbi misericordia. Nega al maligno, o Signore, il bottino che pensa di aver cosī indegnamente guadagnato, concedigli come compagni nel fato di distruzione che si e’ scelto solo coloro che lo hanno servito consapevolmente, i bestemmiatori dello Spirito Santo. A tutti gli altri, o Signore ti prego, dona un riposo di speranza e degnati di concedere, nei tempi e nei modi che solo Tu conosci, la tua parola di salvezza.

Non per la preghiera di un miserabile, o Signore, ma per l’intercessione della Tua purissima Madre e di tutti i Tuoi santi. Amen!



October 28, 2018

The Church history knows no such outrage: to grant autocephaly not just to a Church structure, but to schismatics canonically excommunicated from the Church, who are reduced to the status of civilians.

Vassilianna Merheb explains the real meaning of the actions made by the heresiarch of Istambul in Ukraine, and the hipocrisy of those not taking side on the matter.

If you do not take side when the Church is under attack, you have taken the side of those attacking Her. The Georgian and Bulgarian and Romanian hierarchies (and everybody) should remember that Costantinople fell a few years after they compromised with schismatics, pursuing the delusion of (earthly) safety.

For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.



October 22, 2018

There is a certain Sandra Veinberga who is spreading false and misleading information, with the aim to ignite the same chaos of Ukraine in Latvia. In short, for an eversive agenda.

She is a perfect ignoramus in matters of Christianity and the Church, yet she pretends to teach the world about them. It would be just ludicrous, if not for the danger that she may fool other ignoramus.

In order to testify the truth, here I provide some of the facts she (and many others) are faking with their babbling.


The threatened invasion of Russian Orthodox canonical territory by the US-controlled Phanar (Patriarchate of Constantinople) is, as one would expect, being misrepresented by the anti-Orthodox, US-controlled Western media. What is the truth?

Incorrect: The secular media present the Orthodox Church as an exotic branch of the Vatican, controlled by its ‘head’, the Patriarch of Constantinople, and with 300 million faithful.

Correct: The Orthodox Church is a family or confederation of 14 Local and independent Churches, numbering 218 million, of whom three-quarters, 164 million, belong to the multinational Russian Orthodox Church, whose canonical territory is over one fifth of the world. The Orthodox Church has nothing to do with the Vatican and its grave errors, about which the whole world now knows.

Incorrect: The Orthodox Church is divided, half against half, Russian versus Greek.

Correct: It is thirteen Local Churches against the Phanar, 215 million for canonicity (and so for Russia) and 3 million for the Phanar (but, in reality, many of those three million also support Russia).

Incorrect: The Ukrainian Orthodox people are pleading with the Phanar to grant their Church independence from the Russian Orthodox Church.

Correct: Such a plea does not come from the Ukrainian peoples (more than one people lives in the artificially-constituted ‘Ukraine’). They already have their own autonomous and universally-recognized canonical Church, which actually has a quarter (not a half) of the churches of the whole Russian Orthodox Church. It comes from a regional, anti-Orthodox, US-backed clique of corrupt oligarchs. They came to power through a violent, illegitimate and foreign-backed coup d’etat against the democratically-elected Ukrainian government. Fighting an interminable civil war and committing atrocities against its own peoples, of whom it has already massacred 10,000, this junta is supported by only 8% of Ukrainians.

Incorrect: The Phanar is fighting for the national rights of the Ukraine.

Correct: The Phanar is guilty of the heresy of phyletism (racist nationalism), creating a schism in the Church.

Incorrect: The Phanar is acting in an Orthodox manner.

Correct: The Phanar is disobeying the fundamental canons of the Church, which maintain that no Church has the right to interfere in the affairs of another Church. The Phanar has over the last 100 years sown division all around the world, stealing the flocks (in the absence of its own and its refusal to do missionary work) of the Greek, Cypriot and Russian Churches, so interfering in other Churches’ affairs, even backing schismatic modernists in the 1920s in Russia against the persecuted Patriarch, St Tikhon. It has changed the Orthodox calendar, deformed the liturgy, collaborated anti-canonically with the Pope of Rome (who has just visited the Baltic States in a two-pronged Russophobic attack against the Russian Church), set itself up as an ‘Orthodox Papacy’ (a contradiction in terms), even trying to force through an ‘Orthodox Vatican Two’ in Crete in 2016, against the will of the Churches, even forging signatures on documents.

Incorrect: The Russian Church behaved no better because nearly fifty years ago it set up an autocephalous Church in North America, called the OCA. This is only what the Phanar is now doing in the Ukraine.

Correct: The situation in the USA has never been the same as in the Ukraine. For over 325 years the Ukraine has been the unchallenged canonical territory of the Russian Orthodox Church, as no other Orthodox lived there except for Russian Orthodox. As regards North America, the first Orthodox there were Russian Orthodox, since part of North America, Alaska, was part of the Russian Empire, which spanned three continents. Moreover, until 1918 all Orthodox of all nationalities, native Inuit, Carpathians, Greeks, Syrians and Serbs, were all part of the Russian Orthodox Church and North America was considered to be part of the canonical territory of the Russian Church.

If then you want to elaborate further on the political background, you are welcome.

If you want more, just ask for it: we have plenty of facts (not the fantasies of Sandra in the Wonderland) to share with you.

In any case, remember this: the Church in Ukraine has not regained any indipendence. The Church in the Ukraine has never asked for any indipendence, for the very simple reason that She has already a FULLY autonomous Metropolia there, just like in Latvia.

What has happened in Ukraine is that a bunch of deluded people outside the Church has asked for something that NOBODY ON EARTH can deliver: to become the Church without joining the Church. They will stay outside the Church, no matter what level of shame those in Istambul are willing to reach. You do not need the buffoon at the Phanar to get that: just convene a meeting in your kitchen and found your “church”. Then go ahead swimming in a ludicrous satanic delusion until the time you will drown in a gigantic cosmic laughter: there will be wailing and gnashing of teeth!

Cristo Pantocratore


October 22, 2018

Saint Denis (a westernization of the the Greek Dionysius, was one of seven bishops sent to Gaul by the Bishop of Rome during the reign of the Emperor Decius. Their mission was to extend the spread of the Gospel in that mostly-pagan land. While most of the bishops were sent to major settlements, St Denis was assigned to the small, remote pagan town of Lutetia — which later grew to become the city of Paris. He and his companions settled outside the town in a house given to him by a convert, where the few Christians could meet in secret. Soon, through the holy bishop’s grace-filled preaching and his many miracles, Christianity grew rapidly.

Soon a fierce persecution of Christians swept through Gaul, and many of the faithful were abused, tortured or put to death. Saint Denis, fearless of danger and heedless of his own old age, travelled among the Christians, visiting the prisoners and exhorting all to remain firm in their confession of Christ. Soon he himself was arrested along with several companions, and was tortured without pity. When was publicly hung on a cross, he preached to the onlookers of the mystery of Christ’s Passion. Taken back to prison, he celebrated the holy Eucharist for the last time, enveloped in a heavenly light. He and a host of other Martyrs were then beheaded on a hill, now called Montmartre in their memory (AD 258).

There is a tradition that at his beheading he rose up, took his own head in his hands, and walked for several miles to a place that later became the Basilica of St Denis in the town named after him. Before the French Revolution, the Kings and Queens of France were buried in this church.



September 8, 2018


The apostates of Istambul continue to honor their masonic pledge to sow unceasingly scandals and confusion in the Church of Christ, as they have done since 1920, when Meletios broke the liturgical unity of the Christians forcing the adoption of the Papist calendar, in exchange for 100,000 pounds from the British secret service.

Today the dark forces behind the schismatics in the Ukraine have given 25 millions dollars to Bartholomew. He has acted only after receiving the money to the last cent.

They have now completed the journey from the City of Constantine to Istambul, well guided from Langley, Virginia.

In the name of the Father and the Son and the Holy Spirit, I testify before God and men that I am not in Communion with Bartholomew, a second order employee of the prince of this world, and with whoever agree and support this satanic move, which has the potential to ignite a full conflagration in the Ukraine.

May the Lord reward them all according to their deeds. May He impute to them all the schisms and the lost souls which can come out from what they have just done.

To my hierarchies, in full humility a plea: get out of that damned World Council of churches!

The only good thing of this shameless decision is that now the enemies of Christ inside the Church should have to declare themselves openly, and anathemize themselves.

May this adulterous generation in the Ukraine remember that nobody and nothing, not even the blood of martyrdom, can heal a schism, but repentance and renouncing the errors. The habit is necessary for all things, and sufficient for nothing. The only thing which suffices is the Grace of the Lord they have betrayed, and it’s perfect in weakness.

May they remember that the hour of the Lord comes as a thief in the night.

For the prayers of all the saints who have shone forth in Kiev and its lands, o Lord, have mercy and protect Your people in the Ukraine.



September 5, 2018
The Western Rite Communities of the Russian Orthodox Church outside Russia

For over a century, the question of the Western Rite within the canonical Orthodox Church has been one of tremendous debate. Many Orthodox Christians of Western ancestry find within it a home, an answer to their deepest longings for a “rebaptism” of Western Christianity, and an opportunity to draw Western Christians back into the fold of the True Church. Others see the Western Rite as something foreign, misleading, and dangerous. These see the Western Rite as an innovation, and even (possibly) heretical.

What, though, are we Orthodox, to think of the Western Rite? Is it dangerous and wrong, or is it holy and good? What is the substance of the objections which well-intentioned Orthodox people have, clergy and laity alike? In what follows, I will look at several frequent arguments which are utilized in the opposition to the use of the Western Rite. I will examine them, and will answer them, not only from a Western Orthodox perspective, but also with honest evaluation from Eastern positions.

Saint John (Maximovitch) of Shanghai celebrating the Western Rite with Western Rite Orthodox in Paris.

Saint John (Maximovitch) of Shanghai celebrating the Western Rite with Western Rite Orthodox in Paris.

I will apologize here at the outset for the blunt, and possibly even polemical nature of much of what is said here. However, as our culture quickly descends into a politically correct world, where no one says what he or she actually means, bluntness is sometimes needed to make a firm point. Forgive me, a sinner, for the sake of Christ.

The Western Rite is Simply Reverse Uniatism

Perhaps the most frequent objection to the Western Rite movement is that it is simply “reverse Uniatism.” Of course, as many of us know, the Unia, or the Eastern Catholics, are those groups of people in historically Orthodox lands who, under political pressure, came under the Roman Pope, while retaining their Orthodox liturgical rites.

The claim that the Western Rite Churches are simply Orthodox Uniates is not only untrue, it shows something of a problematic ignorance of what the Unia actually is. First, Uniate Churches are former Orthodox bodies, which came under Rome for reasons which were mainly political, not religious in the least, and most of the time this union was forced by political leaders.

Further, the Uniate Churches (i.e.; the Ukrainian Greek Catholics, Melkites, Ruthenians, etc…) do not hold the same theological views as the Roman Church on many issues. Most notably, Uniates are not required to say the “filioque” in the Nicene Creed, and do not hold to Papal Supremacy in the same way that their Roman counterparts do. Rather, they hold to a view of the papacy that we Orthodox would, most likely, agree with, that does not coincide with the theology of their Roman brethren. Further, their theological views on the Sacraments are also completely different, such as the differences in theology and practice around Baptism, Chrismation/Confirmation, and first Communion.

Indeed, another great difference between the Unia and the Western Rite communities is the issue of saint veneration. One can find Eastern Catholics that venerate St. Mark of Ephesus, who stood against the formulas of reunion with the Roman Church, and declared the Roman Church to be in heresy. For the Western Rite Churches to be on the same level here, they would have to commemorate Roman saints like Francis of Assisi, Thomas Aquinas, and Anselm of Canterbury, which, of course, they do not do.From viewing only these basic issues, it is fairly obvious that, even though they may be under the same papal umbrella, the Roman Church and the Eastern Catholics do not hold the same faith. The Western Rite, however, cannot fall under the indictment of being called “reverse” Uniates. In order for this to be true, the Western Rite groups would have to enter under the care of Orthodox Bishops, while maintaining not only their liturgical rites, but also their own heterodox theology, while claiming that only submission to an Orthodox Bishop is necessary for being part of the Church.

The Western Rites, however, are required to embrace, hold, and proclaim the same faith, the same theological positions, and the same sacramental theology, as the rest of the Orthodox world. In reality, the Western Rite is, simply put, Western Orthodoxy. This Western Orthodoxy is not opposed to Eastern Orthodoxy, but, rather, in harmony with it.

Whatever individual parishes might hold or practice that may be in error (which, of course should be dealt with by their respective bishops), the movement as a whole, and all the Western Rite Vicariates in the Canonical Church are required to hold the Orthodox Catholic Faith. Thus, the charge of “reverse Uniatism” falls flat, and is completely false.

The Western Rite is not part of our tradition/it’s not a living tradition

Another very frequently utilized argument against the Western Rite is that it is not a part of the living tradition of the Orthodox Church. The argument usually goes something like this: The Western Church left the historical Christian faith at the time of the Great Schism, and her liturgical rites, which have changed over time, have lost their Orthodox context. Thus, they have not been celebrated within the Orthodox context for a period of time deemed long enough to exclude their Orthodoxy. Therefore, so the argument goes, the Western Rite is not a “living” tradition.

However, this argument raises, by necessity, an essential question, which must be answered. This question is: what is a “living” tradition? For Orthodox opponents of the Western Rite, a liturgical rite must be continually celebrated and, relatively, unaltered for most (or all) of Christian history to be considered “living.”

However, this is not a Christian definition of anything being “alive.” What makes something alive is the presence of Christ, the working activity of the Holy Spirit. If something exists within the Church, and is blessed by the hierarchy, and celebrated by the faithful, in accordance with the True Faith, then it is alive.

Would any of us argue that the Liturgy of the Pre-Sanctified Gifts, or St. Basil’s Liturgy, are not part of the “living” tradition of the Church during the periods of the year when they are not in use? And further still, the Western Rite liturgies have a wider modern use than the Liturgy of St. James, but those who would discredit the Western Rite see no problem with the idea that this liturgy is “alive.”

What makes a liturgical form or rite “alive” is that it is celebrated, that it is used in the Church for the worship of God, and the feeding of His people with the sacraments of the Church. Whether or not something has had continuous use since the time of the Apostles to the present is not a measure of life, because we need only look at some of our own Orthodox parishes and see that though the correct “rite” and theology may be present in an exterior manner, while the parish itself is dead or dying because those rites have not become an interior reality. This is possible in the East or West. There is no distinction here. If the celebration of these liturgical rites brings about a true experience of God, this is the true mark of their validity.

We must remember that we worship the God Who is invested in giving life to the dead. Why would we say that He cannot and would not breathe new life into an ancient Liturgy again? Rather than making some historical or philosophical argument about “living tradition,” we need only to look with our eyes (both physical and spiritual), and see if something is alive.

Further, to say that the Western Liturgies are not “our” tradition (meaning, of course, Orthodox Tradition) is to say that the liturgical rites celebrated by the Western saints of the first thousand years of Christianity were invalid. The great champion of the Western Rite of the twentieth-century, St. John the Wonderworker, of Shanghai and San Francisco, has told us clearly:

Never, never, never let anyone tell you that, in order to be Orthodox, you must be Eastern. The west was fully Orthodox for a thousand years, and her venerable liturgy is far older than any of her heresies.

This great saint saw the Orthodoxy in these rites, and he saw past the coating of heretical doctrines that have become associated with them since the Schism. He proclaimed that, though the churches may have fallen into error, the liturgy is sound. Therefore, if the liturgy is sound and true, then it is Orthodox.

Are there “orthodox” Traditional Catholics, Anglicans, or Lutherans left?

One frequent question that is raised is the issue of Traditional Catholics, Anglicans, and Lutherans who are conservative in their theology, but still remaining in their respective confessions. The issue usually is phrased something like this; “I could understand the Western Rite if there was a large group of Irish Catholics in the 1950’s that wanted to become Orthodox. But nowadays, those that are still Roman Catholic, Anglican, or Lutheran don’t remember those rites. So they should just come into the Byzantine Rite if they want to become Orthodox.”

The first point that needs to be raised is in terms of Anglicans and Lutherans. Generally speaking, those that leave these confessions to become Orthodox are coming from very “High Church” backgrounds to begin with. We must remember, that while certainly having “low Church” groups within these confessions, Anglicans and Lutherans are the most liturgical of all Protestant groups, and generally take their liturgy very seriously.

The Anglicans, in particular, have an incredibly deep sense of liturgy that is far more ancient in practice and origin, and deeper in reverence, than the modern Roman Catholic Rite, and is, in fact, quite beautiful. So in terms of “remembering the rite,” Lutherans and Anglicans don’t really need to remember it, they live it every time they step into a church.

Some would also say that the conservatives in the Lutheran and Anglican Communions are all now either Roman Catholic or Orthodox, and would ask of any remaining in these groups, “why would you come to Orthodoxy now, and not ten or twenty years ago.” The answer to this is clear: faithfulness. Many Anglicans, Lutherans, or even Presbyterians or Methodists, having been raised in these confessions, remain faithful to their churches, even though these churches are no longer faithful to them.

When these people decide to leave, regardless of the timing, to come to Orthodoxy, it isn’t for us to ask “why now?” It is for us to say, “thank God.” Further, if these people were that faithful to confessions which were running away from their historical faith, how faithful, then, will they be to Holy Orthodoxy when they find it! These are the people that we want in our parishes! These faithful give up so much to leave all they know, and it is possible for the Orthodox to bring them home, and embrace them, while giving them their liturgical forms that they know.

While it must certainly be conceded that the modern Roman Catholic liturgy is a far cry from the beauty and splendor of their former Mass (the liturgy normally used in Western Rite Orthodox parishes), we must also note the tremendous growth in Traditional Catholic parishes across the U.S. especially. Indeed, in the last 20 years, the parishes in the American Roman Catholic Church that have seen the most consistent growth have been those that celebrate the Latin Tridentine Mass daily. This growth has not been older people coming for nostalgia, as one might expect. Rather, these parishes are filled with twenty and thirty-somethings, who are longing for their roots.

What makes the Western Rite so necessary are exactly these facts. There are many High Church Protestants and Traditional Catholics who are searching for their Orthodox Christian heritage, and their own confessions are leaving them behind. In the case of the Traditional Catholics, in many cases they are actually treated like second class, with the new Charismatic-driven Novus Ordo parishes receiving favor.

It is precisely these people, these traditional conservative members of these liturgical bodies, that we must show the light of Orthodoxy to. Indeed, we can offer them something incredible: their deepest longing for participation in the form worship that their Western ancestors used, within the context of the True Faith of Jesus Christ. This is a tremendous gift, and we would be foolish not to use it, because it could, theoretically, change the world, and, for many Christians, heal the Schism, one Baptism at a time.


The Western Rite Liturgies are too Patri-centric

A very common objection that is used by Western Rite detractors is the idea that the Western Rite Mass is too “Patri-centric.” To put this another way, it is said that the prayers of the Western Liturgies are almost entirely directed at the Father, at the expense and negation of the Son. While this may or may not be true, the idea behind it is an interesting one.

It is often said by Eastern Rite objectors, “we pray ‘to Christ our God,’ they [the Western Rite] pray, ‘through Christ our Lord.’” In saying this, they are making the claim that Western Rite prayers are somehow deficient, and that God will not answer them, or some other such nonsense.

What we often forget in this line of argument is that we Byzantine Rite Christians do not pray exclusively to Christ in our Liturgies either, and there are even Patri-centric prayers in the Liturgy of St. John Chrysostom. The most obvious example is actually in the most solemn moment of our Liturgy: the Anaphora.

As we progress through the Liturgy, and approach the Mystery of mysteries, the prayer that is utilized is not a Christo-centric one, but rather, Patri-centric;

It is meet and right to sing of Thee, to bless Thee, to praise Thee, to give thanks to Thee and to worship Thee in every place of Thy dominion. For Thou art God ineffable, inconceivable, invisible, incomprehensible, ever-existing and eternally the same, Thou and Thine only-begotten Son and Thy Holy Spirit. Thou it was who brought us from non-existence into being, and when we had fallen away, didst raise us up again, and didst not cease to do all things until Thou hadst brought us up to heaven and hadst endowed us with ‘Thy Kingdom which is to come. For all these things we give thanks to Thee, and to Thine only-begotten Son and to Thy Holy Spirit; for all things of which we know and of which we know not, whether manifest or unseen; and we thank Thee for this liturgy which Thou hast found worthy to accept at our hands, though there stand by Thee thousands of archangels and hosts of angels, the Cherubim and the Seraphim, six-winged, many eyed, who soar aloft, borne on their pinions, singing the triumphant hymn, shouting, proclaiming and saying: Holy! Holy! Holy! Lord of Sabaoth! Heaven and earth are full of Thy glory! Hosanna in the highest! Blessed is he that comes in the name of the Lord! Hosanna in the highest!

Further, as our Liturgy is beginning, the very first prayer of the priest before the Altar is not a prayer to Christ, but a prayer to the Holy Spirit, the “O, Heavenly King.”

Now, one might bring forth an objection here saying, “we concede that some prayers in the Eastern Liturgy are not Christo-centric, but in the Western Church, all the prayers are Patri-centric.” Even this, though, isn’t true. While the great majority of Western Rite prayers are, indeed, directed to the Father, there are many exceptions.

First, one of the first moments of the Mass in the Western Rite is the “Kyrie,” in which the Priest and people antiphonally chant together, “Lord, have mercy. Christ, have mercy. Lord, have mercy.” Indeed, further, in the prayers just before Communion, the Western Liturgy gives us three beautiful prayers to Christ, the first of which says:

O Lord, Jesus Christ, Who didst say to Thine Apostles: Peace I leave you, My peace I give to you: look not upon my sins, but upon the faith of Thy Church; and deign to give Her that peace and unity which is agreeable to Thy will: One God, Who livest and reignest unto ages of ages. Amen.

Finally, it is simply a fact that, in the Western Church, the formula for prayer has always been Patri-centric. It is curious that this was not a problem for the Eastern Christians when they were in communion with Rome before the Schism, but that some Orthodox Christians would use this as an objection to the Western Rite now.

NdM – Those eastern fools (it is a great act of charity calling them Orthodox Christians) are actually saying that our Lord was not Orthodox: ALL of Christ’s prayers were Patri- centric!

Modern Orthodox Theologians Oppose the Western Rite

A further argument used against the Western Rite is that modern Orthodox “theologians” and scholars argue against its use. Among these are names such as Fr. Alexander Schmemann, Metropolitan Kallistos [Ware], and others. These scholars will make varied claims to historicity, Roman Catholic innovations, post-Schism devotions, and many other objections from an academic position.

This argument, though, can be easily deflected, however, in answering the following question; do academics determine Orthodoxy, or do the saints? The answer, of course, is the saints, or more specifically, the living activity of the Holy Spirit working within the saints of God in His Church, in accordance with Sacred Tradition.

We can plainly see that no matter how many “academics” may argue against the use of the Western Rite, they must stand up against the saints who supported it, including St. John Maximovitch, St. Tikhon of MoscowSt. Nicholas of Japan, and St. Raphael of Brooklyn, among others. There are also many other Orthodox academics, scholars, and leaders in the Church that support the Western Rite, men such as Vladimir Lossky, Patriarch Sergius I of Moscow,[1] Metropolitan Anthony (Bloom)Metropolitan Philip (Saliba), and Bishop Basil (Essey) of Wichita.

Will we, embrace the same scholastic mindset that we criticize in the Western Churches, and allow our faith and practice to be determined by academics? Or will we follow the testimony and lived experience of the saints? The answer is clear; if the saints of God and various Orthodox Synods have accepted something, there ends the matter. There is no more room for discussion on the acceptance of the Western Rite as something Orthodox. It has been proclaimed so, and has been accepted, and must be given every chance to grow and succeed.

The Western Rite incorporates non-Orthodox elements into the life of the Church

Another frequent argument is that the Western Rite brings into Orthodoxy elements of Church life that are not Orthodox in their origin. This can range from liturgical practices, paraliturgical devotions, and even vestments or clergy attire. This accusation is very often flung at Western Rite Orthodox by, especially, more “hardcore” or traditionalist Orthodox Christians. They argue that the introduction of certain Western elements into Orthodoxy pollutes the purity of Orthodoxy, and should be avoided by the suppression of the Western Rite.

One can only comment that these detractors are several centuries too late to make this argument. There are, indeed, many elements that exist within Orthodoxy that are not only of non-Orthodox, but even non-Christian origin. Aside from our theological language, with terms like hypostasis, which come from pagan Greek philosophy and are decidedly non-Christian, the average Orthodox parish, in America and elsewhere, has countless Western elements, whether they are aware of them or not.

Whenever we walk into a church and hear four-part music, see pictorial stained glass windows, meet a priest in a clergy collar or vestments that are in a particular “seasonal” color, these are western influences. These elements are now commonplace in our Orthodox Churches, and we don’t even consider that they are of Roman Catholic origin. We take for granted that they are Orthodox, and that they are a part of the worship of the Church.

Further, to answer those who are of a more “traditionalist” bent, we should point out that there are elements that are considered “traditionally” Orthodox that are not even Christian in origin. Some of these elements are very interesting in this regard, because some argue that they are the very markers which determine how an Orthodox priest should look, in terms of appearance.

Take for example, the riassa, and the wearing of long hair and unkempt beards, especially by non-monastic clergy. These are often considered the foundation of how an Orthodox clergyman should appear in public. There is a huge problem with this, however, as they are not Christian, but Islamic in origin. These were the markers of government officials during the Muslim Ottoman Turkish Empire, a period of time in which we, as Orthodox Christians, were subjugated under Islamic rule.

The same is true of the kamalavkion, or klobuk, as it was a Turkish judicial hat, as well as the sakkos and mitre, worn by bishops in the Liturgy, which were clothes worn by the Byzantine Emperors, and not historically by bishops until the Ottoman conquest. These items, worn today by all Orthodox clergy everywhere, bishops and priests, are not even Christian in origin, and, in terms of the riassa, long hair, and the kamalavkion, are even signs of Muslim domination over the Church, and yet we continue to wear them, and call them signs of the Orthodox priesthood, because they have been blessed by their use in the Church.

The traditional attire of an Orthodox priest is a simple cassock, black for monastics, and in various colors for married clergy, a beard, which is neatly trimmed if he lives in a city or town, and short hair, which is the Byzantine clerical tonsure. This is our true Orthodox heritage, but we ignore it in favor of Islamic norms. It is a strange curiosity that those who would argue against the introduction of Western Rite elements in the Church are the same people who embrace Western Christian, and even Islamic elements to their Liturgy and Church life.

Further, wherever the Orthodox Church has found Herself, She has embraced pieces of the local culture, and “baptized” them. Here in America, in Alaska, the Church came to the natives and permitted them to hold to certain rites and ceremonies (i.e.; spirit houses, smudging ceremonies) which are of animistic tribal pagan origin, but were baptized, and are now considered fully Orthodox. This practice is not limited to native Alaska, but can be found all over the Orthodox world. Finally, the Julian calendar, which is a sticking point of discussion to so many in the Orthodox Church, is not of Christian origin, but of pagan beginnings. Will we continue argue along these lines, splitting hairs, and making nonsensical arguments? Or, will we be truthful with ourselves, and look at the origins of what we do, and simply acknowledge the truth, that we have taken what is good in the world around us, and baptized it, to the glory of Almighty God.

Only the Byzantine Rite is acceptable for use in the Orthodox Church

An absolutely ludicrous and absurd claim, made by detractors of the Orthodox Western Rite, is that only the St. John Chrysostom, St. Basil, St. James, and Pre-Sanctified Liturgies are acceptable for use in the Orthodox Church. This idea is a complete innovation, and one cannot even be claim to see its origin in the Great Schism, but rather long after.

In actuality, the Orthodox Church had its own local liturgical rites in various geographical regions throughout the East. These included a distinctive Antiochian Rite, and Alexandrian Rite which were ultimately suppressed in favor of the Constantinopolitan Rite. This plurality of rites existed long after the Schism with Rome, and elements of these historically Orthodox rites can be seen in various liturgical variations throughout the Church.

There is no argument for the Byzantine liturgical primacy other than a pride, and historical ignorance, either innocent or deliberate. What is essentially being said by this argument is that God Himself only honors that Liturgy that is celebrated by the Byzantine Church in the modern era. This is an argument that negates not only the liturgical validity of every Western saint that the Orthodox commemorate, but also the saints of ancient Antioch, Syria, Alexandria, and others.

Is this what we really believe? Of course it isn’t. Every Orthodox Christian acknowledges the Orthodoxy of St. Gregory the Great, St. Benedict of Nursia, St. Cyril of Alexandria, St. Moses the Ethiopian, and all the other non-Byzantine saints. Why on earth, then, do we venerate their sainthood, but dismiss the Liturgies that formed them into saints?

Another factor here is a denial that the liturgical expression of the Byzantine Rite has changed, believing that it has been static since its beginning. This is, of course, ridiculous. Liturgical formation and evolution over time is simply a documented fact. Let us note an extremely early example; the difference between epicleses in the Liturgy of St. John Chrysostom and that of the Didache, or that used by the most ancient Church. They are very different, and are examples of liturgical development within the Orthodox Church. We could also point to doxologies and liturgical prayers in the Holy Scriptures, in the letters of St. Paul and elsewhere, that were used in the early Church and are no longer in use by the Orthodox Church. There is nothing wrong with this. Rather, it shows the maturing of the Church.

Finally, we should also look back to our not-so-distant past, to the post-Revolution Russians living in the diaspora. Specifically we should look to France, where the Russian Church, under the leadership of St. John Maximovitch, saw it as part of their duty to restore the Gallican Rite Liturgy, which is the indigenous Orthodox Liturgical rite in France (Gaul). St. John and his followers obviously did not cling to any notion that only the Byzantine Rite liturgies were suitable for Orthodox worship. Let us call a spade a spade, and simply answer this criticism for what it is: ridiculous. This kind of argument, one that dwells on a static exterior, is what led to the Old Believer schism in the Russian Church, and there is not a single one of us that does not lament what a horrible tragedy that was. We must remember our brothers and sisters in Christ, honor their cultural differences in which truth can be found, as Orthodoxy has historically been wont to do. In doing this, let us see true Orthodox diversity as a blessing from God, as a mark of His Creative energies working through men in different places and in different times.

The Western Rite is Divisive

There are those that argue that the existence of the Western Rite within Orthodoxy is, by its nature, divisive. They argue that the liturgical variation brought about by the Western Orthodoxy causes an undue separation between the Western Rite Orthodox and their Eastern Rite brethren, driving a wedge in Orthodox Unity.

This argument could conceivably have some traction, because it has been manifestly true. However, the divisive attitudes that have emerged have not been a result of the Western Rite itself, nor have they usually been manifested in Western Orthodox Christians themselves. Rather, these attitudes are generally the result of a lack of any attempt to truly understand the Western Rite at all.

Western Orthodox Christians are our brothers and sisters in the Orthodox faith, not our enemies or competitors. What we see in this line of argument is, indeed, nothing less than the rampant phyletism that exists within the Orthodox world. This divisive attitude does not exist only between Eastern Rite and Western Rite Orthodox, but between Greek and Russian, cradle and convert, and the many “warring” jurisdictions in the diaspora which shamefully allow a non-canonical Church structure to continue because of pride and power.

Let us, again, be honest with ourselves. If the Western Rite is divisive, it is so because we have not yet obtained a heart that is formed in Christian love and charity. Differences in liturgical ceremony do not cause this kind of division of themselves. What does cause divisiveness is pride, and believing that what we are doing is the only “right” way. In being truly honest with ourselves, we must admit that the notion that there is liturgical uniformity, even within a single national Church or jurisdiction, and even from parish to parish in a single diocese, is complete fiction. Saying otherwise is simply not honest.

A celebration in the 1940's in the church of the Holy Trinity at the Trinity-St. Sergius Lavra with Hieromonk Denis (Chambault) of the Western Rite community in Paris A celebration in the 1940’s in the church of the Holy Trinity at the Trinity-St. Sergius Lavra with Hieromonk Denis (Chambault) of the Western Rite community in Paris

What does the Western Rite have that the Eastern Rite doesn’t?

This question, which also has been asked often, I have intentionally placed at the end of my discussion. This is a difficult question to answer due to the fact that it is usually framed in such a way so that however the person may answer, they can be accused of saying that Orthodoxy is lacking in some way.

I think, rather than thinking in terms of one liturgical expression lacking in something, that it would be better to point out the strength that the Western Liturgy brings to Orthodoxy. Simply put, this strength is one thing: the presence of silence.

The Byzantine Liturgies are beautiful, moving, majestic, and they draw us into the eternal now, there is no question about it. But when we examine the liturgy of the West, we find that the strength which it brings, besides being equally beautiful and majestic, is the role that silence plays in the Liturgy.

We cannot over-emphasize the role that silence (hesychia) plays in Orthodox spirituality, and we have saints who are hesychasts who devote their entire life to seeking and experiencing God in cultivation interior silence. What the Western Rite offers us is a change, during the Holy Liturgy, to focus on exterior and interior silence. Indeed, there are entire sections of the Mass that are celebrated in complete, or nearly complete silence.

For example, during the preparation of the Holy Gifts, which we in the East call Proskimedia, and which happens during the Liturgy in the West, is done in silence. Also, during the consecration of the Mystery, the only sound is the low voice of the priest, praying over the gifts before their elevation. This allows the people to silence themselves, and to focus on the coming of Christ in the Eucharist, bringing about the possibility for a preparation of the heart which is without distraction.

It would be a mistake to allow this focus, which is so central to our faith as Orthodox, to fade away, and worse yet, to ignore it.


We, as Orthodox, must examine ourselves deeply, and gauge whether our objection to the Western Rite, based on any of these arguments (or others), is based on actual fact, or on our own pride. This is a hard truth to consider, but we must consider it. If we are not willing to set aside our own pride and our own preferences for what we think is correct in this regard, then we will not even be able to flee from divisiveness in our relationships with other Eastern Rite Orthodox faithful. How sad this is. We must, as Christians, be better than this. We must examine anything that comes to us on its own merits, on its fidelity to the Apostolic Faith, and not hold our own opinion up as a measure against it.

At the end of the day, the Holy Church has granted the celebration of the Western Liturgies, and has proclaimed them Orthodox. These Liturgies have been celebrated by modern saints of God, who encouraged their use and growth. The Orthodox Western Liturgies encouraged all the Western saints of the first millennium, and fed the faithful with the Bread of Life. Thus, the weight of their merits is incalculable, because they hold, in truth, the experience of Christ of one thousand years, and beyond, into Eternity.

The many Eastern Rite Orthodox Christians who have a tendency to criticize, demean, or even openly persecute the Western Rite usage must re-examine their motives for doing so. If the Western Rite is examined anew and found lacking in Orthodoxy, then let it fall from use. However, if it be sound in doctrine, in practice, and be present in the acclamation and testimony of the saints, then let it not only stand, but also be encouraged, and given means to grow and flourish, that the West may once again stand beside the East in united proclamation of Holy Orthodoxy.

May it be so, for the sake of our Great God and Savior Jesus Christ, to Whom all glory and honor is due, with His Father Who is without beginning, and His All-Holy, Good, and Life-Creating Spirit, always, now and ever, and unto ages of ages. Amen.

A Deacon of the Orthodox Church


September 3, 2018

This article begs some reflections and a few modest warnings.

If you do not have a single holy Father in support of what you are claiming, prudence requires that you question attentively yourself in order to exclude that you are simply wandering through the vanities of your mind.

If then the holy Fathers quite conspicuosly have a different say in the matter than your thoughts, well, it’s time to conclude that you are a legend in your own mind.

Orthodoxy works this way.

The devil did sin from the beginning. Thus says the Lord, thus says the divine Theologian. In the beginning God created the heaven and earth, man was not there yet. From the beginning the devil was a murderer and a liar; his words unto Eve were lies since the very start.

The fallen angels cannot repent because they know the Truth, they were face to face with Him; they cannot repent because sin aroused inside themselves, it was and it is not insinuated in them by external lies, as it was and it is with men; they cannot repent because they have not the heavy ballast and burden of the manifold weakness of the flesh. Their sin is obscenely pure, it is blasphemously perfect, a satanic perfection which only the blasphemers against the Holy Spirit are able to imitate among men.

The Holy Wisdom is not a Person. It’s necessary not only to avoid saying it is a Person, but above all to STOP talking about it like a Person. It’s heresy to identify it with the Son. The Logos is generated before all the centuries to express the Wisdom of God through the procession of the Holy Spirit. It is the loving work of God for His creation since the pre- eternal Trinitarian council, carried on in perfect unity by the Father, the Son and the Holy Spirit, and manifested unto us.

We believe in God the Father Almighty. God created man in His image and likeness. Then He took a man’s bone and formed the woman. The feminine is entirely contained in man, it’s not a distinct or autonomous principle. Its ontological basis is in man, as the Son and the Holy Spirit have their cause and unity in the Father. Man lives in two hypostasis, as God lives in Three Persons perfectly united, with no separation nor confusion. In man both the non-hypostatic union of his will, logos and spirit (the image of God) and the hypostatic union of man and woman was shattered with the fall.

Finally, a little gloss about Archimandrite Sophrony. I don’t know if he has the authority of the holy Fathers; God knows His saints, and reveals them in His Church. I know that not a few who consider him a saint suffer from strong delusions, like that Romanian priest who had the effrontery to claim that the Papist are in the Church because they feel it that way. This kind of delusion has regrettably infected also a large part of the work of father Dumitru Staniloae, a work that has yet a great value in many of its other parts.

We must be sober, brethren, we must be vigilant!

One does tire of the various accusations of heresy from across the Ortho-internet, all of them contradictory, each of them basing themselves on an unsupported series of assertions of how “Orthodoxy works.” No, it doesn’t work like that, and that is evident in the fact that one has to exclude a priori certain theologians (Staniloae and Sophrony among them) who are almost universally regarded as reliable witnesses to the mind of the Church, because they don’t support the artificially narrow construction of Orthodoxy being advocated, a construction which is little more than a few decades old.

The idea that it is “heresy” to identify Christ with Divine Wisdom is particularly galling, given that it’s something the Fathers do not infrequently. It’s also a little ironic, given that one more often finds the accusation of heresy being leveled at those who don’t exclusively identify it with the person of the Son. Wisdom is a way of referring to Christ as Logos. Christ is called Logos because the logoi are those energies which are principles of created natures, and the Father always energizes in the Son. If you raise objections I’ll find plenty of direct quotations on Christ as Eternal Wisdom (for which there is a feast day and iconography, FYI), but it should be easy enough to find those on your own given their abundance.

But perhaps one should simply be silent if such nonsense is what emerges when the mouth is opened, nonsense which accuses a whole choir of Fathers of heretical teaching.

A Knowledgeable One

I have not accused you of any heresy, I’ve just reminded you of St. Peter warning.

I have said that to identify the Holy Wisdom of God with Christ is heresy, as much as speaking of it as of a Person. If that’s not your case, then rejoice!

Indeed, it should not be so difficult to understand that if you IDENTIFY the Holy Wisdom with the Son, you RESERVE that Wisdom to the Word, and I am pretty sure that none of the holy Fathers was that stupid. What the Fathers said is that the Son does MANIFEST that Wisdom unto us, as the only relation of God with His creation, through Whom proceeds the Holy Spirit from the Father. There is nothing which has not its cause in the Father, He Who Is, and is not shared by the Son and the Holy Spirit, One God, the Living Triune God of Christianity.

The Father always energizes in the Son, but always through the procession of the Holy Spirit. Never forget that!

The Apostle testifies this in 1 Cor 18, 24. The fool will understand there that Christ IS the power of God, and the wisdom of God. In fact, St. Paul is saying that in Christ and with Christ and through Christ the Holy Spirit proceeds and the wonderful work (the power, and the wisdom) of God are done.

God’s work, the power and wisdom of God, is always shared and carried on by the Father and the Son and the Holy Spirit. Our God is ONE!

It may seem that it’s a nuance, a very subtle objection, and it’s true: it is like that small difference between omousia and omoiusia. A little difference which is able to destroy the Orthodox dogma of the Holy Trinity.

For your information, then, the Church knows only three theologian; none of them have the name Sophrony or Dumitru.

Archimandrite Sophrony has written to us the wonderful life of St. Silouan, and we all are very grateful to him for this.

Father Dumitru Staniloae has written ponderous tomes of doctrine, many valuable, many less so. We are very grateful to him for this. If he had the delusion to consider valid the ordinations of the Papists, I am pretty sure you will be able to find how many holy Fathers have spoken against that: hint, all of them!

It should be clear the reason why it would be pure silliness to have such a convinction, above all thinking what it would mean in relation to all the other Sacraments, but it may escape the attention of people puffed-up by the vanities of their mind.

Silence is indeed a golden advice, above all for a man whose internet logorrhea has become proverbial in Orthodoxy. Do not forget fast and prayers.

Your objection to identifying Wisdom with Christ equally applies to the name “Logos”, because the logoi are divine energies common to the three divine Persons. But as St. Basil tells us, the Names belong to the energies. In essence God is above all names. Because all the energies are summed up in the Son, the Son is signified by the names “Logos” and “Wisdom”, though word and wisdom belongs in common to the three divine Persons. This is really about a broader point, which is that all sorts of statements can be construed in a heretical manner. Doing theology well requires reading other statements with charity, seeking to read them, if possible, in a non-heretical fashion.

As far as theology goes, liturgically there are three saints who bear the title “theologian”, but that’s not the only way the word is used. I don’t know why you brought up whether or not Rome has a valid priesthood, but it’s wrong to say that all the holy Fathers spoke against it. In fact, St. Nicodemus the Hagiorite himself forbade rebaptism at first, before the Ecumenical Patriarchate refused to publish the Rudder unless it was altered to conform to the decrees of the 1755 Council of Constantinople, a decree which was protested by most of the rest of the Orthodox world and never received in Moscow, which continued to adhere to the decrees of the 1667 Council. St. Mark of Ephesus himself forbade rebaptism and apparently considered Rome to have a valid priesthood (many of his statements at Florence making no sense if he thought otherwise). My own view is that of Fr. Florovsky, who is nigh universally considered to be a reliable witness to the mind of the Church, or at least not a heretical one. Anyway, that’s my only comment on that subject, since it’s off topic.

As for your final comment- that is something I will indeed pass over in silence. This is my final comment here. Remember me in your prayers.

That was the reason why in my first comment I spoke of warnings,  warnings I hope that have been received now.

All the energies are manifested in the Son. The Logos is with God and the Logos IS GOD. The Son identifies with the Son, and no act of God is carried on and signified by only One of the Three divine Persons. Through the Son the Holy Spirit proceeds from the Father, always in the formal boundaries of the Logos unto the Creation, manifesting unto us the holy wisdom and the power of God. Even in the energies the Holy Three Persons are never confused and never separated, just like the divine and human nature and will of our Lord Jesus Christ.

The valid priesthood of the Papists is what apparently spoils the works of father Dumitru Staniloae and shakes the foundation of his ecclesiology. The problem of rebaptism or not in receiving heretics in the Church is totally unrelated to that, as I have tried to explain here.

Outside the Church there are ecclesial forms and sacramental forms, but the Spirit works in the Body of Christ, though the Lord’s sovereignty is not bound, not even by His Statutes. Yet, even if the Spirit is not bound by the Body, we know He’s the Spirit of the Body of Christ. Outside the Church, the Holy Spirit works in charity, but the Grace is in the Body of Christ.

That’s the reason why the priesthood of the heretics, all of them, is just a form, like everything else in their organizations. There are no valid Sacraments outside the Church. If someone preaches and teaches otherwise, he is under anathema.

We BELIEVE in the Church, and we confess that the Church is ONE!

Prudence is a great Christian virtue, and St. Mark of Ephesus had plenty of it. At Florence that virtue was very required, because there was the need to understand if the august Patriarchate of Rome was still in the Church (the same prudence which is required now to understand if the Phanar is still in the Church, after a century of scandals and fancy doctrines).

The conclusions of St. Mark are well-known!

May the Lord have mercy on us.

“Everyone who does not have a contrite spirit, who recognizes any kind of merit and worth in himself; everyone who does not hold unwaveringly the teaching of the Orthodox Church, but on some tradition or other has thought out his own arbitrary judgment or followed a non-Orthodox teaching – is in this state of prelest. The degree of prelest is determined by the degree of deviation and obstinacy in deviation”

St. Ignaty (Brianchaninov)


August 28, 2018

Pietro, un apostolo di Gesu’ Cristo, agli stranieri sparsi attraverso il Ponto, la Galazia, la Cappadocia, la provincia d’Asia, e la Bitinia, eletti in accordo all’onniscienza di Dio Padre, attraverso la santificazione dello Spirito, nell’obbedienza e versamento del sangue di Gesu’ Cristo: sia Grazia a voi, e pace, siano moltiplicate.

Sia benedetto il Dio e Padre di nostro Signore Gesū Cristo, che secondo la sua abbondante misericordia ci ha generati di nuovo in una speranza di vita con la resurrezione di Gesū Cristo dai morti, verso una ereditā incorruttibile, ed incontaminata, e che non si dissolve, riservata in cielo per voi, che siete mantenuti dal potere di Dio attraverso la fede nella salvezza pronta per essere rivelata alla fine del tempo.

Per la qual cosa voi gioite grandemente, sebbene ora per una stagione, se necessario, voi siate oppressi attraverso molteplici tentazioni: che la prova della vostra fede, essendo molto piū preziosa dell’oro che perisce sebbene sia stato temprato dal fuoco, possa essere trovata nella lode ed onore e gloria al manifestarsi di Gesū Cristo: che voi amate non avendolo visto; nel quale, sebbene adesso non lo vediate, eppure credendo, voi gioite di letizia indicibile e piena di gloria: ricevendo lo scopo della vostra fede, proprio la salvezza delle vostre anime.

Della qual salvezza hanno domandato e ricercato diligentemente i profeti, che testimoniarono della grazia che doveva venire a voi: cercando cosa, o che modo di tempo lo Spirito di Cristo che era in loro intendeva, quando testimoniava in anticipo le sofferenze di Cristo, e la gloria che doveva seguire.

Ai quali fu rivelato, che non per loro stessi, ma per noi essi provvedevano le cose, che vi sono adesso riportate da coloro che vi hanno annunciato il vangelo con lo Spirito Santo venuto giū dal cielo, cose nelle quali gli stessi angeli desiderano guardare.

Pertanto cingete i lombi della vostra mente, siate sobri, e sperate fino alla fine per la grazia che deve esservi portata alla rivelazione di Gesū Cristo; come bambini obbedienti, non foggiando voi stessi secondo le passate brame nella vostra ignoranza: ma poichē Colui che vi chiama ē Santo, cosī voi siate santi in ogni tipo di conversazione; perchē sta scritto, Siate santi, poichē Io sono Santo.

E se vi rivolgete al Padre, che senza riguardo per le persone giudica secondo le opere di ogni uomo, trascorrete il tempo del vostro soggiorno qui nel timore: in quanto che voi sapete che non foste riscattati con cose corruttibili, come oro ed argento, dai vani discorsi ricevuti per tradizione dai vostri padri; ma con il prezioso sangue di Cristo, come di un agnello senza macchia e senza imperfezioni: che invero fu preordinato prima della fondazione del mondo, ma fu manifesto in questi ultimi tempi per voi, che per Lui credete in Dio, che lo rialzō dai morti, e gli diede gloria, che la vostra fede e speranza possa risiedere in Dio.

Vedendo che voi avete purificato le vostre anime in obbedienza alla Veritā per mezzo dello Spirito verso un amore sincero per i confratelli, assicuratevi che vi amiate ferventemente l’un l’altro; essendo nati di nuovo, non di seme corruttibile, ma incorruttibile, dalla Parola di Dio, che vive e rimane per sempre.

Poichē ogni carne ē come erba, e tutta la gloria dell’uomo come i fiori di campo. L’erba si secca, ed i suoi fiori cadono via: ma la parola del Signore dura per sempre. E questa ē la parola che attraverso il vangelo vi ē annunciata.

Per questo motivo mettendo da parte ogni malizia, ed ogni inganno, e le ipocrisie, e invidie, ed ogni parola malvagia, come infanti appena nati, desiderate il latte sincero della Parola, che possiate crescer per suo mezzo: se cosī ē voi avete avuto sapore che il Signore ē misericordioso. Venendo al quale, come ad una pietra vivente, scartata invero dagli uomini, ma scelta da Dio, e preziosa, voi anche, come pietre vive, siete eretti in una casa spirituale, un santo sacerdozio, per offrire sacrifici in spirito, accettabili a Dio per mezzo di Gesū Cristo.

Per tal motivo ē anche contenuto nella Scrittura, Ecco, Io pongo in Sion una prima pietra d’angolo, eletta, preziosa: e colui che crede in Lui non sarā confuso. Per voi pertanto che credete Lui ē prezioso: ma per coloro che son disobbedienti, la pietra che i costruttori hanno scartato, la stessa ē fatta capo d’angolo, e pietra di inciampo, una roccia che offende, proprio a coloro che inciampano nella Scrittura, essendo disobbedienti, alla quale eppure erano designati.

Ma voi siete una generazione scelta, un sacerdozio reale, una nazione santa, un popolo distinto; che possiate mostrare le lodi di Colui che vi ha chiamato fuori dalle tenebre nella sua meravigliosa luce; voi che in passato non eravate un popolo, ma siete adesso il popolo di Dio: che non avevate ottenuto misericordia, ma adesso l’avete ottenuta.

Grandemente diletti, io vi supplico come stranieri e pellegrini, astenetevi dalle brame della carne, che fanno guerra all’anima; avendo un onesto contegno tra i Gentili: che, mentre loro vi parlano contro come malfattori, essi possano dalle vostre buone opere, che loro osservano, glorificare Dio nel giorno di visitazione.

Sottomettetevi ad ogni ordinanza dell’uomo per amore del Signore: sia ciō al re, come supremo; oppure ai governatori, come a coloro che sono dal re mandati per la punizione dei malfattori, e per lodare coloro che fanno bene. Poichē cosī  ē il volere di Dio, che facendo bene voi possiate mettere a tacere l’ignoranza di uomini sciocchi; come liberi, e non usando la vostra libertā come una cappa di malizia, ma come servi di Dio.

Onorate tutti gli uomini. Amate la fratellanza. Temete Dio. Onorate il re.

Servitori, siate sottomessi ai vostri padroni con ogni timore, non solo al buono e gentile, ma anche al testardo. Poichē questo ē degno di grazie, se un uomo per coscienza verso Dio sopporta ingiustamente afflizione, sofferenza. Poichē quale gloria vi ē se, quando siete colpiti per vostre mancanze, voi le sopportate pazientemente? Ma se, quando voi fate bene, e soffrite per questo, voi lo sopportate con pazienza, questo ē accettabile a Dio.

Poichē proprio a questo voi foste chiamati: perchē anche Cristo ha sofferto per noi, lasciandoci un esempio, che voi dobbiate seguire i suoi passi: che non commise peccato, neppure fu trovato inganno dalla sua bocca: che, quando fu insultato, non insultō di contro; quando ebbe a soffrire, non minacciō; ma rimise se stesso a Colui che giudica giustamente: che Egli stesso sopportō i nostri peccati nel suo proprio corpo sulla croce, cosī che noi, essendo morti ai peccati, dovessimo vivere in giustizia: dalle cui ferite voi foste resi sani. Poichē voi eravate come pecore andando allo sbando, ma siete ora restituiti al Pastore e supervisore delle vostre anime.

Nello stesso modo, voi mogli, siate sottomesse ai vostri propri mariti; che, se non obbediscano alla parola, essi anche possano essere vinti senza la parola dal contegno delle mogli; osservando il vostro casto comportamento unito a timor reverenziale. L’ornamento delle quali non lasciate che sia quello esteriore dell’acconciatura dei capelli, e dello sfoggio di oro, o dell’indossare un vestito; ma che sia l’uomo nascosto del cuore, in quello che non ē corruttibile, proprio l’ornamento di uno spirito quieto e mansueto, che ē di gran prezzo agli occhi di Dio.

Poichē proprio in questa maniera nei tempi antichi le donne sante, che avevano fede in Dio, adornavano se stesse, ponendosi in soggezione ai propri mariti: proprio come Sara obbediva Abramo, chiamandolo signore: le cui figlie voi siete, fintanto che fate bene, e non siete spaventate da alcun stupore. Nello stesso modo, voi mariti, dimorate con loro secondo conoscenza, dando onore alla moglie, come al recipiente piū debole, e come eredi comuni della grazia della vita; che le vostre preghiere non siano compromesse.

Infine, siate tutti voi di una sola mente, avendo compassione l’un dell’altro, amate come confratelli, siate pietosi, siate gentili; non restituendo male al male, o invettive alle invettive, ma al contrario benedicendo; sapendo che voi siete a questo chiamati, che possiate ereditare una benedizione.

Poiche colui che amerā la vita, e vedrā giorni buoni, che egli freni la sua lingua dal male, e che le sue labbra non pronuncino inganno: che si astenga dal male, e faccia bene; che cerchi pace, e la consegua. Poichē gli occhi del Signore sono sopra i giusti, e le sue orecchie sono aperte alle loro preghiere: ma il volto del Signore ē contro coloro che operano il male. E chi ē che vi farā danno, se voi siete seguaci di ciō che ē buono?

Ma se voi soffrite per amore di giustizia, felici voi siete: e non siate spaventati del loro terrore, neppure siate preoccupati; ma santificate il Signore Dio nel vostro cuore: e siate sempre pronti a dare una risposta ad ogni uomo che vi chieda la ragione della speranza che ē in voi con timore e mansuetudine: avendo una buona coscienza; che, mentre parlano male di voi, come di malfattori, possano coloro che accusano falsamente la vostra buona condotta in Cristo essere svergognati.

Poichē ē meglio, se cosī ē volontā di Dio, che voi soffriate per fare del bene, piuttosto che per opere malvagie. Poichē anche Cristo ha una volta sofferto per i peccati, il giusto per l’ingiusto, ch’Egli potesse portarci a Dio, venendo messo a morte nella carne, ma resuscitato dallo Spirito: per mezzo del quale Egli anche andō e predicō agli spiriti in prigione; che un tempo furono disobbedienti, quella volta che la pazienza di Dio aspettō nei giorni di Noē, quando l’arca era in preparazione, nella quale pochi, ossia, otto anime furono salvate dall’acqua. La stessa figura nella quale proprio il battesimo salva adesso anche noi (non il mettere via lo sporco della carne, ma la risposta di una buona coscienza verso Dio), per la risurrezione di Gesū Cristo: che ē andato in Cielo, ed ē alla destra di Dio; angeli ed autoritā e potenze essendo rese soggette a Lui.

Pertanto che allora Cristo ha sofferto per noi nella carne, armate voi stessi similmente con la stessa mente: poichē colui che ha sofferto nella carne ha smesso di peccare; che egli non piū debba vivere il resto della sua vita nella carne secondo le brame degli uomini, ma secondo il volere di Dio. Poichē il tempo passato delle nostre vite puō a noi bastare di aver forgiato il volere dei Gentili, quando noi camminavano nella lascivia, nella smodatezza, nell’eccesso di vino, in baldoria, bagordi e abominevoli idolatrie; onde loro ritengono strano che voi non corriate piū con loro verso lo stesso eccesso di rivolta, parlando male di voi: i quali dovranno dar conto a Colui che ē pronto a giudicare i vivi ed i morti.

Poichē per questo motivo il vangelo fu annunciato anche a coloro che son morti, che essi potessero essere giudicati secondo gli uomini nella carne, ma vivere piacendo a Dio nello spirito. Ma la fine di ogni cosa ē vicina: siate quindi sobri, e vigili in preghiera. E sopra ogni cosa abbiate fervente caritā tra voi stessi: poichē la caritā coprirā la moltitudine dei peccati.

Siate ospitali l’uno verso l’altro senza malincuore. Come ogni uomo abbia ricevuto il dono, cosī anche lo serva ad un altro, come buoni dispensieri della molteplice grazia di Dio. Se un uomo parla, che parli come gli oracoli di Dio; se un uomo assiste, che lo faccia come da abilitā che Dio dā: che Dio possa essere glorificato in ogni cosa attraverso Gesū Cristo, al quale sia gloria e dominio per sempre. Amen.

Diletti, non ritenete sia una stranezza quella che riguarda la tremenda sofferenza che sta per mettervi alla prova, come se qualche cosa insolita vi  accadesse: ma gioite, in quanto che voi siete partecipi delle sofferenze di Cristo; che, quando la Sua gloria sarā rivelata, voi anche possiate esser lieti di gioia suprema. Se voi siete disonorati per il nome di Cristo, felici voi siete; poichē lo spirito di gloria e di Dio dimora su di voi: loro ne parlano male, ma da parte vostra Egli ē glorificato. Ma che nessuno di voi soffra come assassino, o come ladro, o come un malfattore, o come un intrigante negli affari di altri uomini.

Ma se un uomo soffre come Cristiano, che non se ne vergogni; ma dia gloria a Dio per questo motivo. Poichē ē venuto il tempo che il giudizio debba cominciare alla casa del Signore: e se esso comincia prima con noi, quale sarā la fine di coloro che non obbediscono al vangelo di Dio? E se il giusto a stento sarā salvato, dove l’empio ed il peccatore compariranno? Pertanto, che coloro che soffrono in accordo con il volere di Dio affidino ben facendo a Lui la custodia delle loro anime, come ad un Creatore degno di fede.

Esorto gli anziani che sono fra voi, io che anche sono un anziano, ed un testimone delle sofferenze di Cristo, ed anche partecipe della gloria che sarā rivelata: nutrite il gregge di Dio che ē tra di voi, curandone la sorveglianza, non per costrizione, ma volenterosamente; non per sporco lucro, ma di una mente pronta; neppure come signori sull’ereditā di Dio, ma come esempi per il gregge. E quando il Pastore supremo apparirā, voi riceverete una corona di gloria che non svanisce.

Nello stesso modo, voi giovani, siate sottomessi agli anziani. Sī, tutti voi siate sottomessi l’uno all’altro, e siate rivestiti di umiltā: poichē Dio resiste al superbo, e dā grazia all’umile. Siate umili dunque sotto la potente mano di Dio, che Egli possa esaltarvi nel tempo stabilito; lasciando ogni preoccupazione a Lui; poichē Egli si cura di voi.

Siate sobri, siate vigili, poichē il vostro avversario, il diavolo, come leone ruggente, va in giro, cercando chi possa divorare: resistetegli risolutamente nella fede, sapendo che le stesse afflizioni sono compiute nei vostri confratelli che sono nel mondo. Ma il Dio di ogni grazia, che ci ha chiamati nella sua gloria eterna attraverso Gesū Cristo, dopo che voi abbiate sofferto per un po’, vi rende perfetti, vi fonda, rafforza e definisce. A Lui sia gloria e dominio per sempre. Amen.

Per mezzo di Silvano, un vostro fedele fratello, come ritengo, ho scritto brevemente, esortando, e testimoniando che questa ē la vera grazia di Dio dove voi state. La Chiesa che ē in Babilonia, eletta insieme con voi, vi saluta; e cosī fā Marco mio figlio. Salutatevi l’un l’altro con un bacio di amore. La pace sia con tutti voi che siete in Cristo Gesū. Amen.


August 28, 2018

The Repose of the Mother of God in the Tradition of the Church.


In giving birth thou didst preserve thy virginity, and in thy falling asleep thou hast not forsaken the world, O Theotokos. Thou hast been, translated to life, as thou art the Mother of Life. And by thy supplications thou dost deliver our souls from death.


Kontakion of the feast

The tomb and mortality could not hold the Theotokos, who is untiring in her supplications and our certain hope in her intercessions. For, as the Mother of Life, she hath passed over to the Life Who dwelt within her ever-virgin womb.


August 6, 2018

Martyr Christina of Tyre

Troparion, in Tone IV

Thy ewe-lamb Christina crieth out to Thee with a loud voice, O Jesus:/ “I love Thee, O my Bridegroom,/ and, seeking Thee, I pass through many strug­gles:/ I am crucified and buried with Thee in Thy baptism,/ and suffer for Thy sake, that I may reign with Thee;/ I die for Thee that I might live with Thee./ As an unblemished sacrifice accept me,/ who sacrifice myself with love for Thee// By her supplications save Thou our souls, in that Thou art merciful.


Kontakion, Tone IV

Thou wast known to be a radiant dove with wings of gold,/ and didst soar aloft to the heights of heaven, O honored Christina./ Wherefore, we celebrate thy glorious festival,/ bowing down before the shrine of thy relics with faith,// from whence divine healing for souls and bodies poureth forth upon all in abundance.