Orthodoxy and Extremism (Riassophore-nun Paisia Reid)

 History offers many lessons, and the nearly 2,000 year existence of the Church is replete with illustrations of what and whom to emulate and what to avoid. The following essay concentrates on two celebrated hierarchs who, although widely separated in time and culture, were both faced with periods of severe ecclesiastical unrest which threatened to tear the very fabric of the Church. The fourth-century Cappadocian Father, Saint Basil the Great, and Patriarch Nikon of Moscow from the 17th century, are an unlikely pair. But the similarity of their respective situations allows for an interesting comparison of the effects they had on their times, and the divergent legacies they have left the Church. Patriarch Nikon's character and attitudes foreshadowed in many ways the temperament often found in Orthodoxy today, and his effect on the Church in Russia offers a timely warning whose importance cannot be minimized. St. Basil, on the other hand, provides a sobering and inspiring counter balance, to the trend of much current Orthodox inclination.

Orthodox view on various topics

 

https://orthodoxyforall.blogspot.com/p/orthodox-view-on-various-topics.html

Life of Saint Maximus the Greek (+1556)

A zealot for truth and piety, the Venerable Maximus , a monk of the Athonite Vatopedi Monastery, was a Greek by birth, but by his great deeds he fully belongs to the Holy Russian Church, for which he was a luminary during his life and remained a luminary after his death in his writings.

Saint Maximus's hometown was the city of Arto in Albania, near Epirus. He was born around 1480 to pious and wealthy parents, Manuel and Irene, of Greek descent, which is why he is always referred to as "Greek."

Life of Saint Maximus the Confessor (+662)

 

Great not only by name (827 ) but also by life, Saint Maximus was born in the great imperial city of Constantinople. Descended from high-ranking and pious parents, he received a rigorous scholarly education. He thoroughly studied philosophy and theology, achieved the highest glory for his wisdom, and was respected even in the royal palace. Emperor Heraclius (828) , seeing his intelligence and righteous life, honored him, against his will, with the title of first secretary and included him among his advisers. Saint Maximus enjoyed the love and respect of the courtiers and was of great service to the entire royal city.

Petition against the ecumenist activities of the bishops

Our faith is being mocked by these bishops, they instead of professing the True faith and preaching repentance to the heterodox and call them to return to the One Holy Catholic  and Apostolic Church (*catholic meaning whole and universal in greek), the Body of Christ, they engage in common prayer and treat them as brothers and sisters in Christ, which is blasphemy and a lie both in relation to the heterodox and to the Orthodox, how are the heterodox going to return to the True Faith when they are being confirmed in their heresy?! Ecumenism destroys the meaning of the Church as the Body of Christ that is always One and states that there are various churches that need to unite, this goes against all the Ecumenical Councils, Local Councils and the teachings of saints.

The Theology of The Spiritual Homilies of Saint Macarius the Great (Fr George Florovsky)

The Spiritual Homilies are not a theological discussion. They are rather the intimate confessions of a contemplative who teaches and edifies from personal experience. He describes this experience in a definite philosophical language — the influence of Stoicism is felt most strongly. However, the author mentions external philosophy merely in order to contrast Hellenic wisdom with the true and beneficial philosophy. "The Hellenic philosophers learn to master the word. But there are other philosophers who are ignorant of the word, who rejoice in and are gladdened by God's grace." Genuine philosophy is ascetic diligence, courting of the Spirit — the Spirit of Wisdom and Reason. The true "wise" person is the Spirit-Bearing contemplative or seer of secrets — this is a fairly common idea in ascetic documents.

Life and Sayings of Saint Macarius the Great of Egypt

Life

Macarius (Makarios) the Great (the Egyptian), born c. A.D. 300, was a former camel-driver, who traded in nitre. He was one of the pioneers of Scetis. He was ordained priest and lived as an anchorite in a village until he was falsely blamed for the pregnancy of a girl there; when he was cleared, he went to Scetis. Like many of the early monks, he traveled about and was not fixed in any one place, as these stories show. Cassian said of him, ‘He was the first who found a way to inhabit the desert of Scetis.' He was much influenced by Anthony the Great and visited him at least twice. He died in A.D. 390.

SAINT MARK OF EPHESUS IN THE MIRROR OF MODERNITY

The Council of Ferrara-Florence was a masterpiece of political compromise. The survival of the empire was at stake: Turkish troops stood at the walls of Constantinople. From the standpoint of common sense, signing the union was an act of salvation, a "lesser evil."

Today we live in a world of total pragmatism. We are told, "Truth is what works." Mark of Ephesus, with his solitary "No," reverses this logic. He asserts that existence is determined not by the survival of the flesh, but by fidelity to logos. If the Church (or individual) preserves itself at the cost of distorting its ontological essence, then that which is "saved" is no longer the Church (or individual). One is tempted to ask the rhetorical question: "Are we too often sacrificing meaning for the sake of 'efficiency' and 'preservation of structures'?"

Modern democratic culture has taught us that truth is the result of a contract. If the majority voted "yes," then that's reality. In 1439, almost everyone voted "yes." But Mark reminds us of the objectivity of Truth. It is not constructed through negotiations. The saint maintains that truth is not an "opinion," but an "event" given to us. In the postmodern era, where everything is text and interpretation, Mark of Ephesus emerges as a stern realist: there are things that cannot be deconstructed.

Life of Saint Mark of Ephesus (+1444)

 

Saint Mark Eugenikos, Metropolitan of Ephesus (†June 23, 1444) was a pillar of Orthodoxy who led the anti-union opposition to the Union of Florence, imposed on the Eastern Church in 1439. He was buried in the Church of Saint George in the Monastery of Mangana. After 1453, his relatives transferred his remains to the Monastery of Saint Lazarus in Galata; the memory of this event was preserved in the calendar of saints under January 19. His disciple, Patriarch Gennadius II Scholarius of Poland, powerfully contributed to the nationwide glorification of the saint. The solemn transfer of the saint's relics was timed to coincide with the blessed death of Saint Meletius the Confessor of Galicia . He was canonized in 1734 under Patriarch Seraphim I of Constantinople (1733-1734). Saint Nicodemus of the Holy Mountain composed services to both champions of Holy Orthodoxy – Saint Mark and Saint Meletius. Ed.

“In the current period of human history, which can rightly be called the age of moral compromises, we especially need to recognize the value of our Orthodox teaching and dogmas, of which we can give up nothing, sacrifice nothing, or allow any compromise, without thereby retreating from the Truth and Eternal Life...” — so writes the modern biographer of St. Mark{1}, and the life of this saint truly testifies with the greatest clarity to the fact that eternal Truths cannot be given up for any other values, under any circumstances.

Parable of the Publican and the Pharisee (Igumen Tihon)

 

The shadow of the Roman eagle loomed over Israel, as it loomed over dozens of other provinces across the Oecumene—from the misty shores of Britain to the scorching sands of Numidia. It lay like a heavy metallic wing over temples, markets, and hearts, demanding tribute, submission, and silence. In Judea, this shadow was especially thick and stifling. It fell on the golden Temple on Mount Moriah, on the narrow streets of Jerusalem, permeated with the scent of incense, the blood of sacrifices, and the dust of caravans. This was the year of Pontius Pilate, when the procurator built aqueducts, extracted taxes, and increasingly washed his hands in a silver basin, as if trying to wash away the invisible blood of decisions. Romans marched through the Antonine Fortress, their sandals clattering on the stones paved by Herod the Great. In the distance, beyond the Mount of Olives, stretched the Judean Desert, where the Zealots hid—those who dreamed of daggers in the backs of the occupiers and of a new Maccabee who would cleanse the land of the Roman yoke. But in Jerusalem, life went on as usual: merchants shouted in the markets, offering dates from Jericho and fabrics from Tyre, veiled women hurried to the Pool of Siloam for water, and in the synagogues, Pharisees debated the purity of vessels and the Sabbath.