The greatest proof, however, that ecumenism and phyletism are possessed of the “spirit of antichrist” lies in their fruits. They work against the salvation of the world because they make the Church into the world, “thenceforth good for nothing, but to be cast out, and to be trodden under foot of men” (Mat. 5:13).
Secondly we should beware of the temptation to conform to all the current canons of political correctness. It is true that many if not most in the Jewish community find offensive the classic Christian assertion that “the Jews killed Christ”, and some have gone to the lengths of denying any Jewish responsibility at all and putting the entire responsibility for His death on the Romans. It is also true that the statement, “the Jews killed Christ” is so general as to be unhelpful.
We honor all the righteous of the Old Testament, including those who became the Savior’s ancestors according to the flesh, because these people burned like candles of God in the darkness of paganism, and lived in the hope of the coming of the Messiah and mankind’s deliverance from slavery to the devil, sin, and death.
What is the difference in the understanding of the Church and the Church affiliation between Orthodox and Roman Catholics? For other “Christians”, there is no clear and consistent teaching about it, so we will consider this particular difference, in hopes that the understanding of it will also make the other differences clearer.
Wisdom is as an essential element of our Scriptures and Tradition as is any set of rules or rubrics that have been offered to the faithful. And yet, Wisdom is often given a secondary place in the pedagogy of the Church as many in leadership roles prefer to lay down the law of God rather than to wrestle with Wisdom.
The worship of the Orthodox Church is closely connected with the sacred history of the Old and New Testaments. It as if illustrates this history from the very beginning, symbolically and spiritually, deeply connected with it.
Today’s sermon is about the Antichrist, as I continue my sermon series on the Orthodox Christian perspective on the awaited Second Coming of our Lord and God and Savior Jesus Christ. The purpose of this sermon is to provide a Patristic understanding of the Scriptures on this timely and important topic.
From a tape-recorded discussion by Protopresbyter Constantine Strategopoulos, at the Church of Saint Paraskevi, in the Athens suburb of the same name, on March 18, 2003. Fr. Constantine Strategopoulos was for many years Head of the Department for Overseas Mission of the Church of Greece.
The patristic consensus, as on a whole the dogmatic authority of Church Tradition, places an insurmountable barrier on the path of those who would like to introduce some new teaching of their own into Orthodoxy. Even were you to convince the majority of modern men about it, it wouldn’t work out with the ancient saints who have already died and left their confession of faith without your innovation.
The celebration of the Eucharist provides a necessary context for understanding the pastoral response of the Orthodox Church to contemporary challenges in marriage, family, and sexuality. As St. Nicholas Cabasilas commented on the Eucharist, “its aim is the sanctification of the faithful.” Likewise, the aim of the union of husband and wife is their sanctification, their participation in the Wedding Feast of the Lamb.
St. Gregory was not attacking those "who insist on literal interpretations," he was attacking those who denied the divinity of the Holy Spirit, who insisted on exclusively literal interpretations as a cloak for their impiety -- and their impiety was not that they interpreted Scripture literally, but that they denied the divinity of the Holy Spirit.
In His night conversation with Nicodemus, the Savior says, And no man hath ascended up to Heaven, but He that came down from Heaven, even the Son of man Which is in Heaven (Jn. 3:13). Many opponents of Christ see in this phrase a contradiction in the words of Scripture, for the Old Testament relates how Elijah ascended into Heaven and how God took Enoch to Himself. Let’s try to sort this issue out, using the Tradition of the fathers of the Church as the key to Scripture.
Recently it has been asserted repeatedly by some people that, although the Church is “One, Holy, Catholic and Apostolic” and it is the Orthodox Church, we can also make use of the term “Churches” for the non-Orthodox, and in this case it is a “technical term” (terminus technicus).This view makes a particular impression, as it is not just written in articles but is also being put forward by bishops, even in official Synodical bodies, in order to support the decision of the “Great and Holy Council” of Crete that “the Orthodox Church accepts the historical name of other non-Orthodox Christian Churches and Confessions that are not in communion with her.” I have a different view, of course, and I would like to express it in this article.