Orthodox Wisdom

St. Justin Popovic (+1979) the great Serbian theologian of the 20th century, explains the nature and veracity of God being Judge of all creation. "It is natural for the heavenly Sower," writes St. Justin, "who has abundantly sown the seed of eternal, divine truths in the earth of the human soul, to come and see how much of that seed has rotted in the mire of lust, been strangled by the thorns of passion or withered by the coals of sinfulness, and how much has grown and yielded divine fruit, and, also, to reap and winnow the ripe ears of corn."A reading from The Orthodox Church and Ecumenism by St. Justin Popovic, p. 85-88.NOTE: The meaning of Theanthropic: divine (in Greek theos = God) and human (in Greek anthropos = man); the Theanthropos = the God-Man, i.e. Jesus Christ, the incarnate Son of God.📖 The Orthodox Church and Ecumenism by St. Justin Popovichttps://lazarica.co.uk/bookshop/📖 Orthodox Faith and Life in Christ by St. Justin Popovichttps://ibmgs.org/miscellaneous.html🎧 Introduction to the Lives of the Saints - St. Justin Popovićhttps://youtu.be/q1SQB8O2Aek🎧 Papism as the Oldest Protestantism - St. Justin Popovićhttps://youtu.be/6xXm1PfcQUw⛪ FIND an Orthodox parish and monastery near you: https://orthodox-world.org/https://orthodoxyinamerica.org/🎁Support my work here:https://buymeacoffee.com/orthodoxwisdom_______St. Justin teaches:It is natural for God, who is the Creator, Saviour and Sanctifier, also to be the Judge. As Creator, He brought us from non-being into being, ordaining that, as the goal of our existence, we become Godlike with the help of the soul He gave us in His likeness, and to increase with the increase of God... unto a perfect man, unto the measure of the stature of the fullness of Christ (Col. 2:19; Eph. 4:13). As Saviour, He saved us from sin, death and the devil by introducing into human nature, rendered mortal by sin, the principle and the power of resurrection and immortality. As Sanctifier, He has given us by grace, in His theanthropic Body, the Church, all the means and powers necessary for the adoption of His theanthropic ascesis of salvation and the fulfilment of the purpose of our existence. As Judge, He appraises, judges and determines our attitude towards Him as Creator and ourselves as His God-like creation, towards Him as Saviour and ourselves as the subject of salvation, towards Him as the Theanthropos, the Church, the Sanctifier, and ourselves as the object of sanctification, deification and likeness to the Theanthropos.God placed the yeast of desire for Christ into the dough of the human being, so that man, and with him all creation, should rise to Christ. For this reason all creation is essentially christocentric and is strongly drawn towards Christ as its natural and eternal Centre and Goal (cf. Rom. 8:19-23; Col. 1:16-17; Eph. 1:4-5). Whilst God, in His creative, saving and sanctifying role, appears as a tiller, sower and cultivator, He acts in His role as Judge as a reaper and winnower. It is natural for the heavenly Sower, who has abundantly sown the seed of eternal, divine truths in the earth of the human soul, to come and see how much of that seed has rotted in the mire of lust, been strangled by the thorns of passion or withered by the coals of sinfulness, and how much has grown and yielded divine fruit, and, also, to reap and winnow the ripe ears of corn.It would be unpardonably unjust, insulting and tyrannical if God were to act as Judge without having previously appeared as Saviour and Sanctifier. A God who would not reveal the way to eternal life and eternal truth or give men the means of salvation from sin, death and the devil, who would not be their Saviour, would have no right to judge mankind. Mankind would be right to say with one soul and one voice to such a tyrannical God what the wicked servant said in the Parable of the Talents (Matt. 25:24-25).

Met. Luke of the Ukrainian Orthodox Church (UOC) delivered this address on December 4, 2025 at the conference titled: "The Crucifixion of Orthodoxy in the 21st Century: Spiritual Wars, Ecumenical Offensive, and Global Politics" hosted by Center for Geostrategic Studies in Belgrade, Serbia.📖 The Ecumenical Offensive as a Tool of Geopolitics: Media, Finances, and Diplomacy of the Vatican and the Phanar by Met. Luke of Zaporizhzhia and Melitopolhttps://uoj.news/en/news/85834-uoc-bishop-calls-for-statement-on-boundaries-of-ecumenism🎧 On the Canons of the Ecumenical Councils - Fr. Seraphim Rosehttps://youtu.be/d3nDu6TlWLA🎧 Ecumenism is "Downright Scum, Spiritual Filth" - St. Porphyrios of Kafsokalyviahttps://youtu.be/QxFFmBHbFqM🎧 Ecumenism: One of the Most Dangerous Heresies - St. Sophrony the Athonitehttps://youtu.be/7A0_Vw--4LU🎧 Does the Russian Orthodox Church Need to Participate in the Ecumenical Movement? (Part I/II)https://youtu.be/FjCGKeBaMzw⛪ FIND an Orthodox parish and monastery near you: https://orthodox-world.org/https://orthodoxyinamerica.org/🎁Support my work here:https://buymeacoffee.com/orthodoxwisdom_______Met. Luke teaches:Modern geopolitical struggle extends far beyond economics and military security, actively invading the spiritual sphere. It influences the life of the Church, distorting the understanding of canonical order and the true state of affairs. In this context, ecumenical initiatives of the Vatican and the Ecumenical Patriarchate (Phanar) play a special role, rapidly transforming from platforms for inter-Christian dialogue into instruments of “soft power.” Through media channels, material support, and direct participation in diplomatic processes, these centers influence elite sympathies, legitimize new church (and quasi-church) structures, and alter the balance of power in entire regions, as vividly demonstrated by the example of Ukraine.Modern ecumenism, initiated by the Vatican and the Phanar, often goes beyond theological dialogue, turning into a means for forming geopolitical alliances, exerting pressure on local Orthodox churches, introducing liberal social agendas, and justifying the legitimacy of secular state interference in internal church processes. Thus, the form of “dialogue” is used as a diplomatic platform for advancing influence.The Vatican demonstrates significant experience in constructing interconfessional dialogue, humanitarian initiatives, and political diplomacy, creating for itself the image of a “peacemaker”. Ecumenical dialogue is used by it as a channel for forming special relations with influential states, influencing religious processes in Eastern Europe, and promoting Catholic social doctrine as a global norm.The risks and consequences of this activity for Orthodoxy include:-Doctrinal dilution and institutional subordination to the Vatican.-Polarization within the Orthodox world, as there is a threat of division into supporters of different centers.-Instrumentalization of religion by secular states through support for certain church actors.-Loss of trust among believers, who may begin to perceive the Church as a political project.-Escalation of inter-Orthodox conflicts using information campaigns and sanctions.6. Spiritual and Theological Measures-Increase in conciliar anathematizations and public condemnations of modern forms of ecumenism and “Eastern Papism” (following the example of the ROCOR decisions of 1983 on ecumenism).-Revival everywhere of the practice of public reading of the “Synodikon of Orthodoxy” on the Sunday of the Triumph of Orthodoxy, with additions for modern threats.-Periodic prayer services for the enlightenment of those who have fallen away (in the diocese entrusted to me, I commemorate “those who cause us afflictions” during the Great Entrance when transferring the Gifts).

For a very breif time in 1991, Elder Ephraim (+2019) was a member of the Russian Orthodox Church Outside Russia (ROCOR). Compelled to address his reasons for joining the Synod, Elder Ephraim composed this statement explaining the position of ROCOR and its canonicity. His statement is valuable to all Orthodox Christians in today's struggle against the heresy of Ecumenism and for the unity of the Orthodox Church.0:00 Introduction1:52 Elder Ephraim's StatementThe inclusion of the introduction by the editors of Orthodox Tradition (Old Calendarists from Etna, CA) is neither to promote nor demote them. At minimum, their words provide valuable context and are appropriate in setting up the audience for their english translation of Elder Ephraim's original greek. It's up to the listener to draw their own conclusions about the Old Calenderists and more importantly, the words of Elder Ephraim. 📖 Elder Ephraim on the Russian Orthodox Church Abroadhttp://orthodoxinfo.com/ecumenism/ephraim_roca.aspx🎧 PLAYLIST: Elder Ephraim of AZ & St. Joseph the Hesychast - Readingshttps://www.youtube.com/playlist?list=PLzFKi22k2KYg5pt1Tvc3lnjd41E9pdR-p🎧 The Church, Ecumenism, and the Salvation of the World - Elder Ephraim of Philotheou and Arizonahttps://youtu.be/Srl9lCkmCM4🎧 Pray the Jesus Prayer with Elder Ephraim:https://youtu.be/pmFA4LTADQE?si=ig5DyyyQgX-WEgOA🎧 On Trials and Temptations - Elder Ephraim of Arizonahttps://youtu.be/yX68hapAbjY⛪ FIND an Orthodox parish and monastery near you: https://orthodox-world.org/https://orthodoxyinamerica.org/🎁Support my work here:https://buymeacoffee.com/orthodoxwisdom_______Elder Ephraim writes:The Apostolic Succession of the Bishops of the Russian Orthodox Church Abroad cannot be impugned, since all of the present Bishops hold canonical Consecrations from the Bishops of the pre-Revolutionary era and their successors.Patriarch Tikhon, foreseeing a bleak future for the Russian Church, issued a decree to the Bishops outside Soviet Russia, granting them the right to organize self-governing synodal bodies. Despite this, the exiled Russian Hierarchs, having lived in an atmosphere of utmost loyalty to the law and obedience under the Tsar, insisted, during their first few years of exile, on maintaining contact with their base (Patriarch Tikhon and his successors) and to seek from there approval for their more momentous decisions at least—though this was difficult under their circumstances at the time (persecutions, banishments, etc.). This communion was abruptly cut off by the capitulation of the locum tenens and later Patriarch [Sergius] (Stragorodsky) in his infamous declaration—something totally unacceptable to the Bishops in exile—, assuring the full submission of the Church to the atheist regime and ordering the faithful to show full obedience to and pray for the Soviet authorities. In my opinion, this rupture in communion was justified by the Canons, which provide for the cessation of all commemoration of the first Hierarch of a local Church in the event that he preaches heretical teachings; for Marxism is not only a political system, but entails a secular worldview, indeed a heresy.

A spiritual son of St. Porphyrios describes how the elder served Christ with incredible love and devotion in the Divine Liturgy.A reading from “Father Porphyrios: The Discerning, The Foreseeing, The Healer” by Anargyros J. Kalliatsos, p. 52-54🎧 To Be A Christian You Must Become A Poet - St. Porphyrioshttps://youtu.be/sp_NV5zj9wo🎧 Noetic Sound Waves of the Heart - From the Life of St. Porphyrioshttps://youtu.be/n5dWVVDDvhM🎧 Original recording of Saint Porphyrios saying the Jesus Prayer:https://youtu.be/w7XSW7wpCfY?si=w3yUXGV94QMWg4FH📖 Wounded by Love: The Life and Wisdom of Elder Porphyrios:https://www.holycross.org/products/wounded-by-love-the-life-and-the-wisdom-of-elder-porphyrios?srsltid=AfmBOoorE21YcZGUDow6RQlSnMJLerM851JSD-JP01Rl_2lvrmd0tO7n📖Healing the Soul: Saint Porphyrios as a Model for Our Lives. The St. John Chrysostom Monastery in Wisconsin publishes this book. Email them to ask how to obtain a copy:https://www.stchrysostomoscrafts.com/⛪ FIND an Orthodox parish and monastery near you: https://orthodox-world.org/https://orthodoxyinamerica.org/🎁Support my work here:https://buymeacoffee.com/orthodoxwisdom_______Father Porphyrios was actually living the divine mystery. This was obvious by the way he acted. The consecrated bread was for him really the Body of Christ. And when he cut it, he felt pain in his heart. He was more than sure that he cut Christ's Body itself! During the Prothesis, he was reading the prayers with particular emphasis and such expression that even the most faithless could not fail being moved. It is impossible to forget the way he prayed for the living and the dead: "Remember, Lord, your servant So-and-so." It was asked with such sweetness and in such a supplicatory tone that it was impossible to be refused; not by God, who is merciful, forbearing, and full of love, but even by the worst criminal of the world. I also noticed that during the Divine Liturgy Papouli gave the impression that he was not hearing or seeing. He was not in touch with the world around him. He was living in his own world. Nevertheless, I did not leave him in peace even there. Every now and then, I went near him to show him my love. With full response he made the sign of the cross on my forehead with the sacred spoon' or his cross, or any other sacred object that he had in his saintly hands at that time. That was not done in the way the other priests did it. He crossed with such faith and force on the forehead, the head, or any other part of the body that it was really felt. Sometimes, I had the impression that my forehead started bleeding. Of course, that never happened. What also impressed me enormously was the way he collected the Divine Pearls! His diligence, his devotion, his care, and his fear in case he lost one of them could not be described. He was literally sweating from agony. Finally, I would consider it an omission if I did not say anything, at least two words, about the way father Porphyrios chanted. His chanting bore no relation to the common chanting we hear in most churches today. It had something completely distinct. It was plain, unaffected, low, without high pitches and other vocal techniques reminding oriental songs. He avoided showing off his vocal ability. This does not mean that he lacked such an ability. What he was interested in was to pronounce correctly and clearly what he chanted; on the one hand, to offer the chant to the people comprehensibly and, on the other hand, to have a direct and continuous contact with God. He achieved both because he had great faith in God and he loved Him more than anything else in the world.

Written in 1972, Fr. Seraphim Rose draws attention to the significance of St. Paisius Velichkovsky (+1794) for us today, stating, "...for Orthodox Christians of the 20th century there is no more important Holy Father of recent times than Blessed Paisius Velichkovsky."A reading of Fr. Seraphim Rose's Introduction to: "Blessed Paisius Velichkovsky: The Man Behind the Philokalia" by Schema-monk Metrophanes📖 Read the Introduction here:https://jordanville.org/news_121129_2http://orthodoxinfo.com/phronema/intro_bpv.aspx📖 Currently available books by Fr. Seraphim:https://www.sainthermanmonastery.com/Fr-Seraphim-s/1817.htm🎧 On Prelest (Spiritual Deception) - Fr. Seraphim Rosehttps://youtu.be/Pt00jwZ37ik🎧 The Holy Fathers of Orthodox Spirituality, Pt. I - Fr. Seraphim Rosehttps://youtu.be/ZEDGphNMUw0🎥 Experiences with Fr. Seraphim Rose - from Archpriest Paul Babahttps://youtu.be/w2Ej6Z8e90w🎧 See my playlist of readings of Fr. Seraphim Rose:https://www.youtube.com/playlist?list=PLzFKi22k2KYjDHTp3rJVE7B66juR7bDzI⛪ FIND an Orthodox parish and monastery near you: https://orthodox-world.org/https://orthodoxyinamerica.org/🎁Support my work here:https://buymeacoffee.com/orthodoxwisdom_______Fr. Seraphim writes:"...for Orthodox Christians of the 20th century there is no more important Holy Father of recent times than Blessed Paisius Velichkovsky. This is so not merely because of his holy life; not merely because, like another Saint Gregory Palamas, he defended the hesychast practice of the mental Prayer of Jesus; not only because he, through his many disciples, inspired the great monastic revival of the 19th century which flowered most notably in the holy Elders of Optina Monastery; but most of all because he redirected the attention of Orthodox Christians to the sources of Holy Orthodoxy, which are the only foundation of true Orthodox life and thought whether of the past or of the present, whether of monks or of laymen.It is these very same sources—the Divine Scriptures and the writings of the Holy Fathers—which are the foundation of all genuine Orthodoxy in our own times. The observer of the Orthodox world today can see easily enough what "Orthodoxy" becomes when these sources are not made the foundation of life and thought.The followers of unenlightened custom are themselves innocent; they merely accept what has been "handed down" to them. But not seeing the meaning and not knowing the sources of what has been handed down, they are easily led into error, accepting customs which the Church has allowed only out of her condescension or economy as if they were the best of Orthodoxy, and also improper customs of recent heterodox origin and inspiration, together with the pure and meaningful Orthodox customs handed down from the Holy Fathers. Under strict yet prudent pastors, such people can be guided in the true path of Orthodoxy; but in our own time of such widespread irresponsible Church leadership, these people are more often guided gradually into a path of ever greater and more senseless innovation and reform, the clearest example of which is perhaps the Greek Archdiocese of America, where pews, organs, and Uniat spirituality and theology have become the new "customs" of an unfortunate people whose Orthodoxy has been stolen from it.