Unbelief and its Causes (Archimandrite Athanasios Mytilinaios)

An excerpt from the sermon of the ever-memorable Archimandrite Athanasios of Mytilene, delivered at the Holy Monastery of Komnenos (Larissa, Greece) on September 4, 1983.

When, my beloved, the Lord descended from Mount Tabor with three of His disciples, James, John, and Peter, He came to where the other nine disciples were, surrounded by a large crowd of people and Pharisees. With them was an unfortunate father who had brought his possessed son to the apostles for healing, but they were unable to help him. And so he approached the Savior and addressed Him: "Lord, have mercy on my son... I brought him to Your disciples, and they were not able to heal him" (Matthew 17:15). Christ sighed and said: " O faithless and perverse generation! How long shall I be with you? How long shall I suffer you? " He asked that the child be brought closer to Him, and He freed him from the demon.

When He was alone with His disciples, the apostles asked: “Why could we not cast out the demon?” The Lord answered: “Because of your unbelief” (Matthew 17:20).

How to resist ecumenism without falling into extremes of compromise and zealotism (Chorbishop Maximus of Diocese of Rasko-Prizren in Exile)

Ecumenism is inflicting a grave wound on the Church; we Orthodox must unite into a united Orthodox front, which will become a genuine “spiritual balm” and “cure” for this wound inflicted on the Church. However, for our zeal to truly become a spiritual balm and medicine, it must be balanced by humble obedience to the Holy Fathers. This entails condemning the heresy of ecumenism always and everywhere, fearing neither ecclesiastical nor secular authority, and separating ourselves from the church hierarchs who follow this heresy by the canonical barrier contained in the 15th canon of the First and Second Council of Constantinople. At the same time, we must maintain the position that we do not deny mystical grace to those in the Orthodox Church who do not spread the heresy of ecumenism, but who, through apathy, indifference, and lack of zeal, remain under the influence of the followers of this heresy. If we do not maintain such a balanced position, our zeal will become not a balm and medicine for the wound in the Church of Christ, but bitter salt, which will only widen that wound. Therefore, we should not despise those weak in faith (as the former schismatics and heretics, the Novatians, did, led by pride). We should not push them away from us with radical views and behavior, but, on the contrary, with the help of convincing arguments, kind words, as well as a brotherly, but confessional example and behavior, bring them into the flock of those who strive to preserve the Orthodox faith.

For more info on the Orthodox position on ecumenism please see:

https://orthodoxyforall.blogspot.com/2026/05/on-ecumenism-excerpts-from-writings-of.html

Who are true bishops (episkopoi) and false bishops (cataskopoi) and how to distinguish between them (Saint Andrew of Ufa)

Caveant Christiani!
(Be wary Christians)

Saint Andrew of Ufa (1872-1937)

A suspicious reader, having read this title, may think that we, taking advantage of revolutionary freedom, abuse it and introduce into use the hitherto unheard of word "catascop"[*], completely unnecessarily and superfluously. Incidentally, this word had been introduced into Church language very long ago and not by us, but by Saint Athanasius of Alexandria who had to suffer much from false bishops throughout his long-suffering episcopal life - these did not give him rest even in exile. It is these prevaricating and false Bishops that the Saint Athanasius called “catascops”. The exact translation of this Greek word into Russian will be made further on: in the meantime, we remind the reader that the word “Bishop” means overseer - overseer of the sanctity and purity of Ecclesiastical life. One might assume, therefore, that the word "catascop," in the terminology of St. Athanasius, is the opposite of a bishop.

The Main Goal of Man is to Save his Soul for Eternity (Saint Philaret Voznesensky of New York)

Recently, brothers and sisters, we spoke of how people today often forget the main goal that stands before each person, the task of saving one's soul for eternity. This concern for salvation must be the main objective for every person of faith. The great teacher of Christian living--indeed in the best sense, the wise man Saint Theofan the Recluse, in his instructions and letters constantly repeated the same thing: that not only a person who assumed vows of a certain way of life--a monastic, a monk, a hermit--can be saved, but he who lives in the world, who lives a temporal life. He has the wherewithal for the salvation of his soul, to save his soul and achieve a lofty level of Christian perfection.

IF YOU PRAY IN YOUR OWN WORDS (Archimandrite Tikhon Nevidimov)

We all often pray in our own words—our soul demands it.

When the heart is full, it seeks the way to God on its own. Sometimes we can't find the right words—and that's no problem. In such moments, it's not how we speak that matters, but to whom we address them. God hears not grammar, but the heart. He is attentive to our every attempt to meet Him, even if our words are jumbled or interrupted by tears.

But when praying in our own words, we must remember that true prayer is born not from the agitation of the mind, but from the silence of the heart. Prayer is the soul's breathing before God. It's not a collection of words, but an encounter in which a person reveals themselves to Him, and in response, discovers God within themselves. Prayer doesn't require beautiful expressions—it demands only truth, simplicity, and depth.

Prayer begins with the invocation of God's name. When we say, "Lord!" let it not be just a word, but a cry from the soul, like the Apostle Peter, drowning in the water: "Lord, save me!" Only then does God's name come alive.

The language of prayer must be truthful. It doesn't have to be lofty, but it shouldn't be haphazard. It's important that the heart follows the words.

We address either God directly—the Father, the Son, and the Holy Spirit—or the saints, not as those possessing their own power, but as God's friends standing before Him. When we pray to a saint, we don't ask them for what only God can give; we ask them to be there, to pray with us, as brother for brother. We don't seek their mercy, but we ask them to help us accept the mercy that God is already ready to bestow. And by saying, "Lord, have mercy!" we appeal directly to the Source of life.

Any true prayer is born of humility. We don't command God, we don't demand—we trust. We speak like children who know their Father is wiser than they are. We can ask for peace, but not with the words, "Lord, stop the war," as if God is obligated to fulfill a command. It's better to say, "Lord, give us Your peace, make us peaceful." Because prayer doesn't change God—it changes us. When a person becomes a bearer of God's peace, the world around them begins to change.

To ask God is not to command. We reveal our need to Him, but we surrender ourselves to His will. Christ said in the Garden of Gethsemane, "Let this cup pass from Me; nevertheless, not as I will, but as You will." This is the image of true prayer: not to achieve one's own ends, but to unite with the Father's will.

Prayer is an icon in words. Each word is not just a sound, but an image through which the presence of God is revealed. When we say, "Enlighten us, O Lord," we don't utter a formula, but rather open our hearts to the rays of His light. Prayer should not describe God, but place us face to face before Him.

Prayer is not only words, but also a vision of the heart. We must not simply speak, but see: the Face of Christ, the maternal tenderness of the Mother of God, the light of the saints. If we pray without an inner image, without a living sense of presence, only sound remains.

Let prayer be musical—not in rhythm and meter, but in the harmony of meaning, when every word resounds in its place. In Scripture and in worship, we sense this breathing rhythm—prayer flows like breath, connecting thought, heart, and spirit. Church prayer flows like breath. It has a harmony and silence that restore inner order to the soul. Disorganized speech, on the contrary, disperses the spirit.

The words of prayer should uplift the soul. They must not be artificial, but must retain a sense of reverence. If we become accustomed to addressing God as a human being, we will lose the sense of holiness. That's why the language of the Church has a special resonance—it helps the soul remember before Whom it stands.

But the mystery of prayer is that it is born not only of us. It is also born in God. When we truly pray, it is no longer just our words, but the breath of the Holy Spirit within us. He Himself "intercedes for us with groanings which cannot be uttered." Therefore, genuine prayer is always greater than what we can utter.

But most important is sincerity. It is better to say one word from the heart than to speak for long without attention. The publican's single cry: "God, be merciful to me, a sinner!" was more powerful than a thousand fine words. Not quantity, but truth makes prayer come alive.

Prayer is not a request to change God, but a path through which we are changed. We stand before Him so that our hearts may become like His. And if after prayer we remain the same, it means that we have not yet learned to pray truly.

On Sergianism (Fr Vladimir Krivolutsky)

Father Vladimir Krivolutsky, a confessor of the faith and a member of the True Orthodox Church (Catacomb Church), was born in 1888 in Oryol. He graduated from the law faculty of Moscow University in 1910. From 1915 to 1918, he served at the front. From 1918 to 1922, he was in military service. From 1921 to 1922, he was a student at the Orthodox People's Academy. On March 6, 1922, he was ordained a deacon. He served in the Church of the Transfiguration of the Savior on Peski in Moscow. On September 9, 1923, he was ordained a priest. From 1924 to 1930, he served in Moscow at the Church of the Icon of the Mother of God "of the Sign." He was arrested in 1927 and released several months later. He did not recognize the "Declaration" of Metropolitan Sergius. From January 22, 1930, he served in the Church of St. Nicholas in Kotelniki. On December 28, 1930, he was arrested for the second time and exiled for three years to the Northern Territory (Pinezhsky District, Arkhangelsk Region). He served his sentence together with St. Nikon of Optina. He was released in 1933. He lived in the cities of Mozhaisk and Yegoryevsk. Being a member of the True Orthodox Church (Catacomb), he performed secret religious services at home. On April 21, 1946, he was arrested again. On November 30, 1946, he was sentenced to 10 years in a forced labor camp. He served his sentence in the cities of Krasnoyarsk, Moscow, and Karaganda (Kazakhstan). In 1955, he was released early due to serious illness. He died in Moscow on March 29, 1956.

Liturgy as the center of a Christian's life (Priest Alexey Uminsky from his book: ''The Explanation of the Divine Liturgy'')

All church holidays would be meaningless if Pascha did not exist. For if Christ had not risen, all other Gospel events could be viewed only in a historical context and would have no value other than moral and cultural. We say that every Christian holiday belongs to eternity because Easter spiritually imbues it. Eternity is present in our time, and we become true participants in this celebration.

The same can be said of the Liturgy, which rises above all other services. If the Liturgy did not exist, there would be no point in celebrating any services at all, because without the Liturgy, the Church as such would not exist.

Therefore, the story about the Eucharist (from the Greek word “ευχαριστία” – thanksgiving) will go in parallel with the story about the Church, about what it represents and how the Church and the Eucharist are connected to each other.

A HOUSE ON A ROCK AND A HOUSE ON SAND (Matthew 7:24-8:4) Archimandrite Tikhon Nevidimov

When the Lord concludes His teaching on the mountain, He leaves people with an image that seems simple, yet contains a profound mystery of spiritual life. "Everyone who hears My words and does them will be like a wise man who built his house on a rock." This image reveals the destiny of the human soul.

Here, the house is a person's life, and the foundation is what sustains it. Each person builds their life: from thoughts, desires, decisions, and actions. But the question is not whether a person builds, but on what they build.

The rock Christ speaks of is not only His teaching, but also the living connection with Him. Hearing God's word and doing it means letting truth into the depths of the heart, making it the foundation of one's choices. Then a person's life acquires inner integrity. It does not become free from trials, but rather gains stability.

And so the Lord speaks of the storm: "The rain descended, the floods came, the winds blew and beat upon that house." This is an image of all the trials of human life—sorrows, temptations, inner doubts, even death itself. No one is exempt from these storms. They come to both the righteous and the wicked.

But the difference lies in the foundation. A house built on a rock does not fall. Trials may shake a person, they may cause pain, but they do not destroy their inner support. Because this support lies not in changing circumstances, but in God.

And next to this, Christ places another image: a man who hears His words but does not do them. Such a person builds a house on sand. Sand may seem convenient: it is easier to build on, requiring no deep work. So it is in spiritual life: it is easier for a person to hear the truth than to live by it. Words can inspire, they can touch the heart—but if they do not translate into life, the foundation remains fragile.

And when the storm comes, the house collapses. Not because the storm was too strong, but because the foundation proved weak. This happens when faith remains merely a thought or a feeling. While life is calm, a person believes. But when trials come, it becomes apparent that the heart has no support.

The Evangelist says that the people were amazed at Christ's teaching because He taught "as one having authority." This authority was not the authority of force or coercion. It was the authority of truth. His words touched the very depths of human existence, for they flowed from a living unity with the Father.

And immediately after these words, an event occurs that seems to demonstrate what this authority means in practice. A leper approaches Him. In the ancient world, leprosy signified not only illness but also complete exile from society. Such a person was considered unclean, outcast, almost deprived of human dignity.

But this man approaches Jesus and says, "Lord, if you are willing, you can make me clean." There's no demand or despair in these words; there's a wondrous combination of humility and faith. He doesn't doubt Christ's power, but trusts completely in His will.

And Christ does what many would have thought unthinkable: He reaches out and touches the leper. According to the law, touching a leper rendered one unclean. But here, the opposite occurs: it's not the uncleanness that's transferred to Christ, but the purity that's transferred to the sick person. "I want to be clean," says the Lord, and the disease disappears.

And this isn't just a physical healing, but a symbol of spiritual cleansing. Leprosy symbolizes the sin that isolates a person, making them alien to God and man. But Christ's touch is a touch of mercy that restores life.

And the Lord says to the healed man: "Tell no one, but go and show yourself to the priest and offer an offering." Here another aspect of God's wisdom is revealed: Christ does not destroy the law, but fulfills it. A miracle does not abolish order, but reveals its true meaning.

Thus, in this Gospel passage, two truths are united. The first concerns the foundation of life: God's word must become the foundation, otherwise everything collapses at the first storm. The second concerns God's mercy: even a person stricken with spiritual "leprosy" can be cleansed by the touch of Christ.

And when a person begins to build their life on this rock—on God's word, on trust in Christ, on fulfilling His will—then even amidst storms, they discover that their house stands firm. Because their foundation is no longer in themselves, but in God, Who remains a firm rock amid all the changes of the world.

"The Fierce Wolves" and the Unity of the Church - A message of hope from Metropolitan Philotheus of Thessalonica

The Sunday of the Holy Fathers of the First Ecumenical Council reminds us that the Church goes through history, facing not only external persecutions, but also internal dangers.

In the poignant reading from the Acts of the Apostles (20:16-18, 28-36), the Apostle Paul warns the Ephesian elders: “I know that after my departure savage wolves will enter in among you, not sparing the flock” (Acts 20:29). Of course, he is not only talking about enemies outside the Church, but also about people who will come “from among you,” that is, from within it.

"Fierce wolves" become all those who place their selfishness above God's truth and the unity of the Church. When someone considers their personal opinion to be higher than the experience and conscience of the Church, then they cease to serve, and seek to impose themselves.

A typical example is the case of Arius, whose pride led him to change his faith, causing schism and confusion. That is why the First Ecumenical Council was convened in Nicaea, where the Fathers defended not their personal opinions, but the divinely revealed truth of Christ.

The Lord warned: “Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are robbers” (Matt. 7:15). The greatest wound in the Church is not always caused by weakness, but by selfishness disguised as jealousy, vigilance, or “defending the truth.” When a person does not seek God’s will, but rather personal justification, he becomes a cause of scandal and division.

St. John Chrysostom points out: “Nothing angers God so much as the division of the Church” (Homily to the Ephesians 11). In the same spirit, Basil the Great emphasizes: “The love of power and arrogance become the cause of heresies” (Epistle 210). The Fathers knew that heresy is not born only from erroneous thinking, but mainly from incurable ambition.

When a person completely trusts his own judgment and rejects the general opinion of the church, he easily turns his personal opinion into absolute truth. Pride blinds the mind and leads not only away from the Truth, but also away from love, which is the foundation of church life. Thus, instead of building up the body of believers, it becomes a cause of scandal, division, and spiritual confusion.

Even today, members of the Church—both clergy and laity—can become opponents of her work when they forget that the Church does not belong to them. The pastor who seeks power, fame, and imposition instead of sacrifice and service ceases to be an image of Christ, the “good shepherd” (John 10:11). Accordingly, the believer who considers his opinion superior to the conscience of the Church risks turning faith into a personal ideology.

The cure for all this lies in humility and in the church conscience. The Apostle Paul does not promote power, but tears, work and sacrificial love. True service is born of self-giving. Only when a person learns to say “not my will, but God’s will be done,” does he cease to be a wolf in the flock and become a true member of the Body of Christ.

Sunday, May 24, 2026

Source: https://www.emakedonia.gr/oi-vareis-lykoi-kai-i-enotita-tis-ekklisias-810487

A review of the book ''Heresies of Patriarch Kirill'' by Lera Furman editor of the Russian newspaper ''Novaya Gazeta'' (New Newspaper)

The Complete Collection of Heresies

American Orthodox activists Silouan Wright and Panagiotis Makris have published a book analyzing (and deconstructing) the religious teachings of Patriarch Kirill.

Putin's reign in Russia coincides with the most scandalous patriarchate in Russian history, embodied by Kirill (Gundyaev). Perhaps the most comprehensive analysis to date of his specific teachings and views has become publicly available —a book by Silouan Wright and Panagiotis Makris, "The Heresy of Patriarch Kirill." It is also available in Russian translation.

Link to the book: https://followthesaints.com/books/the-heresy-of-patriarch-kirill

The hero and the authors

"The Heresy of Patriarch Kirill" is one of those books that would be a thankless task to retell. With astonishing meticulousness, the authors have compiled all available evidence of the incompatibility of Patriarch Kirill's teachings with Orthodoxy and Christianity in general, using the official resources of the Russian Orthodox Church itself. And as a response, they use the Bible, the canons, the sayings of saints, and other authorities on the subject. 

Mr. Gundyaev's ideology has been subjected to theological and philosophical criticism before, but perhaps no one has yet taken the trouble to bring all his ideas together and present them as a system of views. And, it must be said, the resulting picture is both compelling and frightening. After reading the book, Patriarch Kirill's admission that we live in apocalyptic times and that he himself is a herald of the Apocalypse becomes more serious.

Kirill lacks any formal education; in 1970, he earned a diploma from the Leningrad Theological Academy almost automatically, thanks to the patronage of his mentor, Metropolitan Nikodim (Rotov). However, history decreed that Kirill would become the chief prophet of the religion that plunged Russia into the abyss of militarism, xenophobia, chauvinism, and mass psychosis. While daily calling for an escalation of military conflict with the Orthodox Ukrainian people and the entire "satanic" West, Kirill continues to lead the world's largest Orthodox Church, uniting millions of believers, tens of thousands of clergy and parishes, proclaiming its monopoly on truth, and backed by the full might of the repressive apparatus of Putin's dictatorship.

The book's authors, Silouan Wright and Panagiotis Makris, are not professional theologians, which only enhances the value of their research. Their perspective is sincere and direct, devoid of the professional cynicism of specialists who have experienced the contradictions of Christian history. Wright, 38, comes from an African-American family and lives in a small town in Missouri. He converted to Orthodoxy seven years ago, cherishes Russian saints, and corresponds with Russian political prisoners.

Silouan Wright was the driving force behind the book's creation: he quit his day job for six months to write it, spending 70 hours a week researching the material. His co-author, 32-year-old Panagiotis Makris, was born into a traditional Orthodox family and remains a parishioner of the Greek Church, critical of its leadership's compromising stance. The authors saw their goal as presenting the reader with a contrast between the "patristic consensus"—traditional Orthodoxy—and the new teaching constructed by Kirill to satisfy the Kremlin's demands. "We made absolutely no profit from this; we offer this book as a burnt offering to our God," Silouan and Panagiotis admit.