The Fundamental Difference Between the "East" and "West" (Professor John Romanides)

What follows is a heavily excerpted and slightly edited transcript of three lectures given by the great Orthodox scholar John S. Romanides in 1981 at Holy Cross Seminary in the Patriarch Athenagoras Memorial Lecture series. This article deals with the fundamental difference between Orthodoxy and Western Christianity, mainly Roman Catholicism. Readers will be surprised to learn that the division between "East" and "West" was actually more of a political division, caused by the ambitions of the Franks and other Germanic tribes, than a "Theological" question. Professor John Romanides of the University of Thessalonike challenges the common views regarding the causes for the Schism of the Church in the "Roman world," and offers his own provocative interpretation of the historical background of this tragedy in the history of the Christian Church. Far from seeing basic differences in the "Roman world," which led to alienation between the East and West, Romanides argues for the existence of "national, cultural and even linguistic unity between East (Byzantine) and West Romans"; that is, until the intrusion and takeover of the West Romans (the Roman Catholics) by the Franks (German tribes).

Works of Fr John Romanides are available here:

1. Patristic Theology

https://drive.google.com/file/d/1UnmLj3DSpkIK_n-M2_pjHLgDpHhVhfwT/view?usp=drive_link

2. In Thy Light Shall We See Light: A Defense of the Theology of Father John Romanides

https://phospublications.com/2024/10/02/in-thy-light-shall-we-see-light-a-defense-of-the-theology-of-father-john-romanides/

3. FRANKS, ROMANS, FEUDALISM, AND DOCTRINE

https://www.romanity.org/htm/rom.03.en.franks_romans_feudalism_and_doctrine.01.htm

Converts - Chapter 88 from Father Seraphim Rose: His Life and Works

A truth-seeker," Fr. Herman used to say, "when he finds the truth in Orthodoxy, must then stop his searching. His path to Orthodoxy, which is on a horizontal plane, has ended, and now he must go 'vertically,' deeper into Orthodoxy. If he continues to progress on the horizontal level, perpetually seeking how to be externally right, it is often the case that he will keep progressing right out of the Church."

On Relaxation After Great Lent (Igumen Tikhon Nevidimov)

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"After Easter, be doubly careful: demons do not sleep, and they easily seize those celebrating."
St. Paisios the Athonite
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Christ is Risen!
When someone asks about relaxation—about laziness, idle words, the sudden heaviness that overtakes them after the great strain of Lent—I want to answer not in a bookish way, without reproaching, but rather by standing beside them, as a fellow Christian in the same struggle, in the same fatigue.

In essence, relaxation after Lent is not a betrayal of the path, not a fall into the abyss. It is a moment of truth, when external supports are removed and it becomes clear what our hearts truly rest upon. While a strict regimen is in effect—services, prayers, ascetic labors—we seem to walk, supported by the rhythm of the Church's common prayer. But when Easter arrives and external austerity gives way to joy, it becomes clear: where do we stand? By grace—or by habit?

Zoodochos Pege

 

One of the most famous shrines of Constantinople, the Zoodochos Pege, is located outside the land walls to the west of the city, at the site now known as Balikli. Two versions of a very old tradition provide information on the origins of this ancient shrine.

According to the first, related by the historian Procopius, Justinian (527-565), while hunting in a beautiful verdant part of the land with many trees and much water, had the vision of a small chapel with a large crowd of people and a priest in front of a spring. "It is the spring of miracles", he was told, whereupon the Emperor built a monastery at the site using surplus materials from the church of Hagia Sophia. Cedrenus records that the monastery was built in 560.

The second version, narrated by the chronicler Nikephoros Kallistos, says that the Emperor Leo I (457-474), when still a simple soldier, met at the Golden Gate a blind man who asked him for a drink of water. As he looked around for water, a voice directed him to the spring and enjoined him to build a church on the site when he would become emperor. Kallistos describes this great church in detail ("Description of the Holy Church of the Pege Erected by Leo", P.G. Migne, vol. 147, 73-77), but the description agrees more with the church built by Justinian. It is historically confirmed that Zenon, Hegumen "of the house of the most holy and glorious Virgin Mary and Mother of God at Pege", participated in the Council of Constantinople, convened by the Patriarch Menas (536-552) in 536.

Catechetical Sermon for Holy Easter (Saint John Chrysostom)

Let him who is pious and God-loving enjoy this beautiful and bright celebration.

Whoever is a wise servant, let him enter rejoicing into the joy of his Lord.

Whoever has labored by fasting, let him take a denarius today.

Whoever has worked from the first hour, let him receive his due pay today.

Whoever comes after the third hour, let him celebrate with gratitude.

Whoever managed to come after the sixth hour, let him not worry at all, for he will not lose anything.

Whoever has delayed until the ninth hour, let him approach without any doubt, without fearing anything.

He who managed to arrive only at the eleventh hour, let him not be afraid of his delay.

For the generous Lord receives the last as well as the first; he gives rest to him who comes at the eleventh hour, just as he gives rest to him who has worked from the first hour; he has mercy on the last, and cares for the first; he gives to this one, and bestows favor on that one; he accepts deeds, and welcomes intentions; he honors activity and praises disposition.

Paschal chants

Thy Resurrection, O Christ the Savior, the angels sing in heaven: and grant us on earth to glorify Thee with a pure heart.

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

The women who came with Mary before dawn and found the stone rolled away from the tomb heard an angel say, "Why do you seek Him who dwells in eternal light among the dead as a man? Look upon the graveclothes, flee, and proclaim to the world that the Lord has risen, having put death to death, for He is the Son of God, who saves the human race!"

Though You descended into the tomb, O Immortal One, You destroyed the power of hell and arose as victor, O Christ our God, crying out to the myrrh-bearing women, "Rejoice!" and granting peace to Your apostles, You who grant resurrection to the fallen.

The angel proclaimed to the Blessed Virgin: "Rejoice, O Pure Virgin!" And again I say: "Rejoice!" Your Son rose from the tomb on the third day, and raised the dead. People, rejoice!

Shine, shine, New Jerusalem, for the glory of the Lord has risen upon you! Rejoice now and be rejoiced, O Zion! And you, rejoice, O Pure Theotokos, for the resurrection of Your Son.

Let God arise and His enemies be scattered (Psalm 68:2).

The sacred Pascha has appeared to us on this day—the new Pascha, the holy Pascha, the mystical Pascha, the Pascha honored by all. Pascha is Christ the Redeemer; the immaculate Pascha, the great Pascha, the Pascha of the faithful, the Pascha that opened the gates of paradise for us, the Pascha that sanctifies all the faithful.

As smoke vanishes, let them vanish (Psalm 68:3).

Go forth after the vision, O women who bring good news, and proclaim to Zion: "Receive from us the joy of the good news of Christ's resurrection!" Rejoice, be glad, and be glad, Jerusalem, having beheld Christ the King, like a bridegroom, coming forth from the tomb.

So let sinners perish before the face of God, but let the righteous be glad (Psalm 68:3-4).

Late in the morning, the myrrh-bearing women, standing before the tomb of the Giver of Life, found an angel seated on a stone. He turned to them and cried out: "Why do you seek the Living One among the dead? Why do you mourn for the Incorruptible One, as one subject to corruption? Return and tell His disciples!

This is the day which the Lord has made; let us rejoice and be glad in it!" (Psalm 118:24).

Joyful Pascha, Pascha, the Lord's Pascha, the all-holy Pascha has dawned upon us. Pascha! Let us joyfully embrace one another. O Pascha—deliverance from sorrow! For from the tomb on this day, as from a bridal chamber, Christ, shining forth, filled the women with joy with the words: "Let the Apostles Know!"

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

Resurrection Day! Let us shine with triumph and embrace one another; let us say, "Brothers!" and forgive all who hate us for the sake of the resurrection, and thus proclaim: "Christ is risen from the dead, trampling down death by death, and to those in the tombs He bestowed life!"

The First Known American Convert to Orthodox Christianity - Philip Ludwell III

Philip Ludwell III is the first known convert to Eastern Orthodox Christianity in the Americas. He was a prominent figure in pre-revolutionary Virginia and a relative by blood or marriage of many great early figures in American history from George Washington to Richard Henry Lee of the great Lee family of Virginia. The scion of one of the largest landholding and politically prominent families in early Virginia, he was born at Green Spring near Williamsburg on December 28, 1716, making him a contemporary of Benjamin Franklin, with whom he shared a friendship.

Paschal Message

 

Dear brothers and sisters!

Christ is Risen!

On this radiant night of Pascha, the whole creation rejoices, for the Lord of Glory has shattered the bonds of death. What the first Adam lost through disobedience, the Second Adam our Lord Jesus Christ has restored by His obedience to the Father. By His Resurrection, Christ has not merely revived His Body; He has healed our very nature. Where sin had wounded us, where corruption had made us mortal and captive to the passions, where the devil had held us in the fear of death, there the Risen Christ has entered as a Victor. He took upon Himself our flesh, suffered in it, died in it, and then, by the power of His divinity, raised it incorruptible.
By Adam's transgression our nature got subject to death and corruption, we inherited his fallen nature while The Lord healed our nature by His resurrection and by joining and becoming members of His Body the Church, we partake of His resurrection and become members not of the fallen first Adam but of the Resurrected Christ the second Adam. The Lord descended into Hades not as a victim but as a Victor, He trampled death down by death. Now even though we still die, and our souls separate from our bodies, Christ initiated the process of the ressurection which will take effect at the general resurrection during His Second Coming:

Reflections at the Foot of Golgotha (Fr Marco Mannino Giorgi)

Reading the Gospel of Matthew during the First Passion confronts the mind with a paradox that is both surprising and terrifying. We find ourselves faced with a picture in which everything is turned upside down from the perspective of human logic.

Christ was not rejected by hostile pagans, by indifferent pseudo-believers, by convinced atheists, or even by those who had never heard of God. He was put to death by those who should have recognized Him first. The scribes and Pharisees were professional theologians, men who devoted their lives to the study of the Law and the Prophets. Their entire lifestyle, all their work, was a preparation for the encounter with the Messiah. But instead of the joy of recognition, envy and hatred arose; instead of gratitude, the cry, "Crucify Him!" They were absolutely certain they would expose and punish a blasphemer and an impostor.

This brings to mind the apostle's stern warning: "Knowledge puffs up, but love builds up" (1 Cor 8:1). Even knowledge of divine truths, if it becomes a sterile burden to the intellect, a source of pride rather than life to the heart, can blind a person. It creates the illusion of possessing God, blocking the path to the living God. Only one thing can protect us from this terrible spiritual blindness: a humble and contrite heart, of which the psalmist speaks: "A broken and contrite heart, O God, you will not despise" (Psalm 50:18). It was precisely a heart similar to that possessed by simple fishermen, tax collectors, and prostitutes who, without further ado, were drawn to the Source of Life, having perceived His Love.

But the Gospel drama doesn't end here. The depths of human degradation are revealed in their fullest expression when even these simple-hearted disciples, witnesses of all the great miracles, all the sermons and promises, in their hour of danger "abandoned him and fled." "I will strike the shepherd, and the sheep of the flock will be scattered" (Matthew 26:31): the words of Zechariah, repeated by Christ, resonate prophetically. Even personal experience with God does not guarantee faithfulness when this God reveals himself not as triumphant, but as a prisoner and victim. And here, in this impenetrable darkness of spiritual blindness, betrayal, and apostasy, the incredible happens. A miracle occurs, greater than the healing of the paralytic or the raising of Lazarus. On the cross, at the moment of his radical humiliation and degradation (kenosis), when the Son of God breathes his last amid the jeers of the crowd, when He dies and is seemingly defeated forever, it is then that the eyes of those who were far from him are opened. The Roman centurion, a pagan, responsible for the execution, suddenly confesses: "Truly this was the Son of God" (Matthew 27:54). And the thief, also dying in agony, manages to glimpse the King in the pitiful, wounded, and disfigured man beside him.

Why did they, ignorant of Scripture and unaware of miracles, perceive what was hidden from the wise teachers and even their closest disciples? Because they saw Christ not through logic or external impressions. The Savior hung on the cross, and the terrible signs—the darkness and the earthquake—were more frightening than convincing. Only those touched by the Holy Spirit could see God in a humiliated and disfigured Man. It is easy to believe in Christ as miracle-worker, healer, teacher and prophet, king, conqueror, transfigured and resurrected. Our "Euclidean" logic, as Dostoevsky called it, understands the language of strength and success. But to believe in Christ crucified, humiliated, and powerless is contrary to human understanding.

“For Jews require signs, and Greeks seek after wisdom; but we preach Christ crucified, a stumbling block to Jews and foolishness to Greeks” (1 Corinthians 1:22-23).

This is the greatest paradox of the Gospel and the greatest miracle in the life of every person: to know God in his humility, to love him in his humiliation, to confess him in his suffering and death. All the miracles performed by the Lord in his earthly life led to a single purpose: that we, having seen his power, might one day see his love, displayed on the Cross. For the strength of Christ "is made perfect in weakness" (2 Cor 12:9).

Even the glorious miracle of the Resurrection will remain for us only a distant historical fact, a vain message, if in the silence of our hearts we do not turn to Him, the Crucified, with the same bold, repentant and simple plea of ​​the thief: "Remember me, Lord, when you come into your kingdom!" (Luke 23:42).

Source: https://luceortodossamarcomannino.blogspot.com/2026/04/meditazioni-ai-piedi-del-golgota.html

Homily on Holy Friday (Saint Justin Popovich)

Never before, dear brothers, has there been so little of God in man as today; never before has man been so ungodly as today. Today the devil has incarnated himself in man in order to disincarnate the God-man. Today all evil has entered the body of man in order to drive God out of the body. Today all of hell has moved onto earth; does anyone remember that the earth was once paradise? The present fall of man is immeasurably more terrible than the first fall of man; then man fell away from God, but today he has crucified God, he has killed God. Man, what can one call you if not the devil? But what am I saying? This is an insult to the devil. The devil has never been so evil, so cunningly evil, as man. The Lord Christ descended into hell, and they did not crucify Him there! Are not men worse than the devil; has not the earth become more of a hell than hell itself? They did not cast Christ out of hell; and people even today drive Him from the earth, expel Him from their body, from their soul, from their city...

Brothers, a sinister question has pierced the apple of my soul like a serpent, gleefully asking: was man ever good if he could crucify Christ? Do you believe in man, do you boast of him, are you an optimist? Ah, look at man, look at humanity from the heights of Good Friday, look at man as he murders the God-man, and tell me, will you still remain an optimist? Are you not ashamed to be man? Do you not see that man is worse than the devil?