THE CELEBRATION OF "ST. VALENTINE"

The so-called "Saint" Valentine (so-called protector of those in love) that we will discuss here is a "saint" of a very dubious origin, both historically and ecclesiologically, mobilised in the commercialisation of human emotions, which too are being sacrificed to the Moloch of consuming and profit. Valentine may be thought of as another (male!) version of the ancient Greek goddess Aphrodite with roots in medieval times. He is not related to any of the Orthodox Saints that have born this name (c.f. here).

There is of course another opinion for the origins of this "saint", an opinion we often hear in Europe; namely, that behind the name of the "sweet" saint called Valentine, hidden is the image of the world-war actor Rodolfo Valentino (who died in 1926 from too many abuses), who too, like Aphrodite, was worshipped like another god of love, and became the ideal of those in love.

This foreign-to-Christianity "saint" soon became a popular "saint" for the celebration of those in love on the 14th of February, and has even become accepted by a large number of Greeks too!

For this reason, substitutes for this "saint" were sought honestly, so that the feeling of Love be attributed to a real hagiological protector, so that we do not stick to a vain mimicking of western christianity, a mimicking which we have unfortunately copied for centuries now.

Thus, St. Jacynthus was suggested first as a substitute, who was a martyr in the second century AD, and became a martyr at the age of 20 and was distinguished for his purity. According to the supporters of this choice, we can thus publicise a christian prototype of purity for the young people of Greece (and Orthodox people in general), and thus for "saint Valentine" to be avoided, who is anything BUT a protector of christian purity!

Actually, in the Orthodox Tradition amongst those praised by the holy fathers for their purity is the "all-good Joseph, a prototype of purity and virginity" (c.f.. vigil of Great Monday), who, barely a teenager, "abandoning the shirt, avoided sin" (c.f. Gen. 39) and who in his person expresses perfectly that which the word "purity" encloses, from a christian perspective, and for this reason he was raised into an all-orthodox and all-christian prodigy of christian ethos.

Others yet, centering the subject on love between spouses and the family ideal, suggested the pair of spouses and martyrs Aquila and Priscilla, who were working together with Apostle Paul, and whose memory is celebrated on the 13th of February, one day before the celebration of "saint Valentine". This was suggested by archbishop Christodoulos.

But what are the reasons behind our seeking substitutes for this "saint"? The reasons are the will for orthodoxisation and hellenisation (in the case of Greece) of this foreign celebration, that is affecting a large number of baptised christians, without however this celebration having a living and conscious relation with our Tradition.

Similar actions are well-known in our ecclesiastical history. For example, the celebration of Christmas was separated from Epiphany and assigned to the date 25/12 because on that day the idolatric god Mithra was being celebrated as the unbeatable Sun; and his place was taken by the Sun of Justice, Jesus Christ, so that those christians coming from an ethnic (pagan) environment would not be carried away.

Something similar is what is happening here, in the case of "saint Valentine", so that christians keeping only a loose bond with Church life, are not carried away.

This method of substitution, however, cannot be generalised, because lately we have had hundreds of celebrations of a worldly nature which are being established by "New Age" and tend to marginalise christian celebrations and their dynamic in our society. After all, even if substitutes are found - that is not difficult - their contents however can have no notional identification with the external assertions. Christianity does not honour sexual relationships, even in their most idealised state, not because it is unloveable, but because its love is not enclosed within the flesh.

Therefore, if the substitutes of the "saint" do not offer the true meaning of christian love and do not enter one in the way of life "in Christ", Church becomes "worldly" and the world is not "enchristened", even if the names change. For this reason, Circular 2659/14-10-1999 of the Continuous Holy Synod of Greece established the second Sunday of January as a day to remember and honour Basil the Great's family, to publicise the institution of family in the way it had been blessed in the persons of this large family, where almost all of its members are accepted saints of the Church. Basil the Great's parents, Basil and Emmeloea (Emmily) , "constitute an eternal example of family union, harmony and unity", which is offered to the christians of every era.

The Church, therefore, does not offer superficial substitutes, but hagiological prototypes, which save the identity of the Orthodox christian intact.

Thus, on the 13th of February 2000, Greece celebrated for the first time with success the memory of Aquila and Priscilla, who were voted as the couple chosen to represent Christian Love substituting the "Valentine" celebration, according to the wishes of the Holy Spirit who decreed upon the Continuous Local Synod of Greece.

Let us hope and pray that this substitution expands in Christianity the world over, bringing a small but nevertheless powerful victory against the pagan way of living which has consumed our lives at the dawn of the new millennium, together with the numerous heresies that, mostly unknowingly, join it against Orthodoxy.

THE SEVENTH-DAY ADVENTISTS

ESCHATOLOGICAL GROUPS

These groups are characterised by the awaiting of a soon-to-come arrival of Christ, to be combined with a worldly reign of 1000 years. They use Daniel's prophecies, various verses from the New Testament, esp. John's Apocalypse, and by various calculations arrive now and again at specific dates/chronologies for the second coming of Christ. Also, they support that they are "collecting" the "saints" and they constitute the "eschatological ecclesia" (end-of-days church), whom the Lord will "grasp" during the time of His second coming; whereas those who stay faithful to the christian church and do not abandon her, constitute the "whore Babylon".

Already from as early as the second century AD, we have similar examples; Montanus attempted such calculations. Joachim von Fiore (1132 -1202) would determine the beginning of the 1000-year-long reign in the year 1260.

In the 19th century, William Miller (1782 - 1849) designated a new date. He asserted that "angels from heaven were directing his thoughts and were leading him to the comprehension of the word of God" (White, Der Grosse Kampf, p. 324. Erfahrungen, p. 220).

Miller started his calculations, basing them on the verse Dan. 8:14 (Septuagint: "έως εσπέρας και πρωί ημέραι δισχίλιαι και τριακόσιαι, και καθαρισθήσεται το άγιον"; vulgate: "unto evening and morning two thousand three hundred days: and the sanctuary shall be cleansed"). With the help of verse Numbers 14:34 (one day is thought of as equal to one year) and starting from the year 457 BC (Artaxerxis' Decree) he arrived at the year 1843/44. It was then, that, according to Miller, the "αγιαστήριον" (sanctuary) would be cleansed, by Christ's second coming. In fact, he would add that this "cleansing" would not only be for the Church, but would include all of the world (White, Der Grosse Kampf, p. 327-331. Schlusselbegriffe, p. 171).

Miller supported that God had commanded him to preach this "truth". For this reason, great congregations were gathered; many people left their jobs, their churches, and concentrated on the spreading of Miller's gospel.

The year 1844 was a great trial for the followers; they were forced to admit in public that they stood in error (Mueller, p. 108). However, many started seeking the reasons behind this "postponement" of the second coming, and gave various explanations for this. Thus, various eschatological groups were created. The first important group that we shall deal with here is the Church of the Adventists of the Seventh Day.

The next group we will consider is the group of Jehovah Witnesses.

HISTORY

One of the most important eschatological groups is the movement known as the Adventists of the Seventh Day (or Seventh-Day Adventists for short), having as "prophet" Ellen G. White (1827 - 1915). White, based upon a "prophetic" dream, certified that the second coming of Christ would take place on the 22nd October 1844 and not on the 21st of March 1843 (Mueller, p. 111 - 115. Life Sketches, p. 58).

That which had happened in Miller's case was repeated here. Many people left their jobs in order to dedicate their time to preaching the gospel of the "good youths". Some even placed sign-boards on the windows of their shops: "closed until the Lord's return"; whereas others left their fields uncultivated and freed their slaves (Mueller, p. 113 - 114). When this date also passed without any spectacular events happening, Miller stated that the "prophecy" had not been fulfilled in order for the faithful to be exercised in humility. He added, however, that on the 22nd October 1844, God shut the "door of the grace" (Mueller, p. 130).

The thing that is particularly important for today's Seventh-day adventists is that in those times White accepted the teaching on the "closing" of the "door of the grace" and in fact she even confirmed that date by a "vision" on the 24th of March 1849, declaring that the time when one could receive the salvation had passed and it was no longer possible for the sinners to return (White, Erfahrungen, p. 35).

However, that particular view could not hold for much longer, because the Lord was "delaying"; it was a false prophecy. The Adventists were forced to turn to new dates; in 1845 (Snow), in 1849 (Edson), in 1851 (Bates). In fact, White "certified" the date in 1851 by a "vision" on the 27th of June 1850 (White, Erfahrungen, p. 58).

But once again it was proven that the "spirit" from which White's "revelation" was coming was a spirit of deceit. Thus 1851 passed too, without any spectacular events for the Adventists.

What is today's belief? This stems from Hiran Edson (1808 - 1882), who was one of the pioneers of the movement. Based on a personal "revelation", he preached that the 1844 date was correct. He claimed that the problem was the erroneous interpretation of the events that "had taken place" on that date. On the year 1844, Christ had cleansed the "heavenly sanctuary" and not the earthly one, as had wrongly been expected (Schlusselbegriffe, p. 172 - 173. Life Sketches, p. 63).

The movement claims that during the year 1844, Christ started a court in heaven in order to judge which ones of His called ones had "wedding garments" and were worthy to "enter". When this work would be finished, the "door" would then close permanently (White, Erfahrungen, p. 428 - 430. Life Sketches, p. 641 - 642). The new belief was also accepted, and secured with new "revelations" from White (White, Erfahrungen, p. 243).

The history of the Adventists' movement was completed when they received the observance of the Sabbath day from the "Baptists of the Seventh Day", with whom some followers of the movement had come in contact. This new belief was also certified by White with a "vision". Thus in 1860 the movement was named "Church of the Adventists of the Seventh Day" (Schliesselbegriffe, p. 36. 98. 132 - 133. Life Sketches, p. 95 - 96. Mueller, p. 139 - 140).

The movement soon spread outside the U.S. . It has approximately 5 million followers today. The International Centre is located in Washington. Its broadcastings, "The Voice of Hope", are heard today in over 28,000 radio programmes and included in 600 television programmes.

HIERARCHICAL STRUCTURE

We must underline here that in the beginning, the Adventists would condemn all forms of organisational schemes and would preach the avoiding of every symbol of faith. The use of such symbols was characterised as "falling" (Mueller, p. 129). However, this teaching was annulled with the introduction of the "General Council" in Washington. This council is considered "the supreme authority after God". "If during a General Council the judgment of the congregated brothers is expressed, who have come from all the points of the field, then personal independence and personal judgment are not allowed to be kept stubbornly . A fellow-worker must never take his persistence for preservation of his independence as a virtue, if he is opposed to the decision of the whole of the community" (Gemeindehandbuch 10).

"It was revealed to me that no one should yield to the judgment of one individual person; if, however, the General Council, the utmost authority of God on earth, comes to a decision, then no one is allowed to expect to keep personal independence and personal judgment; he must acknowledge the decision from above" (Gemeindehandbuch 39).

Another essential characteristic of a genuine Seventh-day Adventist is "loyalty and subjection to the spirit and good behaviour towards the church and her leaders", as the movement mentions (Bulletin 28.6.77, p. 10); because the Council is the "utmost authority from God that is present among us" (Ecclesiastical hand-book 2).

There are 12 "branches" to the General Council, each of which is divided into "unions". Each "union" is divided into "self-preserved fields" and the "fields" into the communities of a nation, a province or a district. In Hellas (Greece), this movement operates as a "mission", and is a subsidiary organisation of the "Southern European Union".

In each community there are a "pastor - presbyter", a "presbyter" and a "deacon" (Christoforidou 63). There also exist many agencies and committees in a specific hierarchical scale, such as internal missionaries personnel, community relations manager, Sabbath school headmaster/director, charities manager, youth missionaries director, leader, scouts association manager, abstinence manager, church council, council for education etc. But all these committees and organisations are directed by delegates sent from the General Council in Washington, who are sent on their mission, which is to supervise the organisations in each country, without the approval of the specific organisations to which they are sent to being needed (or asked).

METHOD OF WORK

Let us examine their missionary work in Hellas (Greece); this will give us an idea as to their method of work.

As part of its "offer of salvation", the movement even uses unorthodox means. For example, the plans of the association "Abstinence Organisation" aimed (apparently) at helping people quit smoking are actually not aimed at that, but rather at creating "a more fertile ground for the sowing of the word", because, as is revealed by an internal Bulletin of the movement, "our mission is not to fill hell with non-smokers" (Bulletin 1.9.80, p. 7-8).

However this is not revealed in the announcements of this association and the unsuspecting citizen is trapped by promises such as the following: "give up smoking in 5 days". Such are the promises given by the "hellenic organisation of abstinence" (Ethnos 22.1.83), without identifying the nature of this association, namely that it is a programme of the Seventh-Day Adventists movement.

Similarly, in the hellenic broadcasting of Trans World Radio's "Voice of Hope", as well as in the "Biblical Lessons by correspondence - Voice of Hope" (26 lessons), the identity of the carrier is not revealed, but only mentions: "P.O. Box 700, Athens". In fact, the delegate from the General Council to Hellas suggested a few years ago that the Greek followers of the movement be called "new orthodox" in order for the "mission" of the movement to be facilitated among unsuspecting citizens (as 98% of the Greek population is Orthodox) (Bulletin 10.5.82, p. 12).

All of the above prove that the "Church of the Adventists of the Seventh Day" does not even hesitate to "trap" unsuspecting citizens with insufficient information regarding the true nature of her programmes.

TEACHING

According to the beliefs put forward by the movement, the christian churches constitute the "whore Babylon", which "has fallen". The Adventists believe (based on their interpretation of the so-called "triple angelic call" as they call the verses 14:6-12 and 18:2-7 from the Apocalypse), that all nations must be warned, so that people will leave these Churches and enter the "shelter" of their group (White, Erfahrungen, p. 270 - 271. Lickey, p. 18 - 19).

The movement claims that all Christian Churches are controlled by the Devil; their confession, their prayers and counsel are "detestable things unto the Lord"; an innumerable mass of "evil angels fly over the country and fill the churches". These "servants of Satan" are glad of the existence of their religious communities, as they thus hide the biggest crimes and greatest sins, as White underlines. In her opinion, clerics are "representatives of Satan" and those who subject themselves to them "serve the Devil" (White, Erfahrungen, p. 266 - 268. 204).

This group believes that it constitutes the people of God of the latter days (Bulletin, 5.6.81, p. 10), the "spiritual Israel" (The Tithe, 1), the "community of the remainder" which received its authority from God in order to "preach the final message of the grace to the world before the time of the grace ends and Christ comes again with might and splendour" (Schlusselbegriffe, p. 48). Every candidate for baptism must answer to the following question: "Do you believe that the community of the Adventists of the Seventh Day constitutes the community of the remainder?" (Gemeindehand - buch, p. 53).

The movement supports the opinion that every opposition and negative criticism to it constitutes an opposition coming from the "synagogue of Satan", who is preparing to make war "with the rest of the woman's seed" (Revel. 12:17), because he knows he hasn't got much time left (Lickey, p. 475 - 476). Thus every pastoral attempt of the Church to guard her flock from the fallacy of the Adventists of the Seventh Day comes from the Devil!

So, by using this "duality", the movement creates a "conscience crisis" and calls the unsuspecting citizens to decide where they are going to subject themselves to, and with whose "sign" they are going to be marked, because this is a matter of "life and death" (Bulletin 28.4.77, p. 17) and the "last call to salvation" (Bulletin 28.4.77, p. 4-5, Bulletin 30.10.80, p. 13).

The Adventists claim that, since we live in the times near the second coming, we must therefore preach the eternal gospel, which is mentioned in the Bible (Revel. 14:6-12. 12:17) (Schlusselbegrife 47), before the "court" which started in heaven in 1844 ends. People must now abandon the "Babylon", because the "pouring of the Lord's wrath" will follow for those who will remain outside the Adventists' church (Schlusselbegriffe 33 - 36). When each person's fate is decided and the "court" ends, so will the time of grace end, Christ will come and give each person the salary they have earned (White, Der Grosse Kampf , p. 482 - 485. 490).

The living saints will dress in incorruptibility, the ones that had slept will be resurrected and all will be "grasped" and will enter the "holy city". The unbelievers will be annihilated, earth will be transformed into a desert for 1000 years, and there Satan and the evil angels will be confined (White, Der Grosse Kampf, p. 643 - 644. 655 - 658. 165). During those 1000 years, the "court" for the unbelievers will be convened and the decisions for each one of them will be written in the "book of death". At the end of those 1000 years, the unbelievers will be resurrected, Christ with His saints will descend upon the earth and Satan will gather the unbelievers and attack the "holy city". But fire from heaven will fall and destroy the unbelievers and cleanse earth! (White, Der Grosse Kampf, p. 659. Erfahrungen, p. 43 - 44).

In the "new land" there will be "regular worship of the Sabbath day ... a simple life with agricultural occupations ... no illness ... the nature of the wild beasts made holy ... " (Lickey, p. 524 - 525).

The Sabbath day (Saturday), the movement claims, is the "sign" of God, His "stamp", whereas observing Sunday is the "mark of the beast". Christ preached that the Sabbath day was made for man (Mark 2:27) and demands its observance. This is also seen by John's vision, the movement concludes. John saw in his vision the ark of the covenant in the "temple of God in heaven" (Revel. 11:19) and in it was the decalogos that Christ based His "law" upon, when in 1844 He started the judgment in the "court" (Lickey, p. 311 -312). Behind the "substitution" of Saturday with Sunday lies Satan, says the movement (White, Erfahrungen, p. 206) and it claims that this was done by Constantine the Great (Lickey, p. 265. 372; c.f."Voice of Hope", lessons 19. 20 - 21). The observance of Saturday is the "separating line" between the "true Israel" and the "unbelievers" (White, Erfahrungen, p. 24).

The movement confesses faith to Christ and uses baptism. For this reason, it re-baptises those that had been baptised at a young age. However, this baptism is not a sacrament (mystery) but an act of confession. Eucharist is conducted four times a year and is followed by the washing of the feet and the brotherly embrace. White exhorts her followers to be vegans. For this reason, the movement often uses special food stores for its members. Adventists are also called upon to abstain from smoking and drinking alcohol.

Particular importance is placed on the offer of the "tithe" from the followers. The movement underlines that "God asks from us 10% ... If, say, I earn 13,000 dr. the one tenth will be 1,300 dr. ... It is better for you to have 90% of your income with the holy blessing, than 100% without the blessing" (Voice of Hope, lesson 23).

CRITICISM

GENERAL CRITICISM

First, let us note that every attempt made in order to determine the time of the second coming of Christ is condemned by the Holy Bible. When His disciples asked Him "when shall these things be?" (Matth. 24:3), the Lord replied "of that day and hour no one knoweth" (Matth. 24:36, see also Mark 13:32.36). But His disciples returned to the same question after the Lord's resurrection and in reply Christ stated categorically that "it is not for you to know the times or moments, which the Father hath put in His own power" (Acts 1:7). Even in John's Apocalypse, which refers to those things that are "shortly come to pass" (Revel. 1:1), no specific time is set (Revel. 1:7). After all, the purpose of the Apocalypse is to give courage to the faithful regarding the hardships and tribulations to come and not the determination of specific dates and chronologies. But the Adventists go beyond the boundaries set by the Bible itself and set specific dates.

We have already discussed the eschatology of the Church (c.f. here and here ). The eschatology of the Church of the Adventists is different. Just like Miller, the Adventists start from verse Dan. 8:14 and by use of verses Numbers 14:34 and Ezek. 4:6 arrive at 2,300 years remaining until the cleansing of the sanctuary. They also calculate that the "years" of Dan. 9:24-25 start at the same time as the 2,300 "years" i.e. the year 457 BC They thus arrive at the year 1843/44.

However these calculations are arbitrary. For example, verse Dan. 9:25 (Septuagint: "από της εξόδου του λόγου" - Vulgate: "that from the going forth of the word") must be referring to some Decree and not to the time of the prophecy of Jerem. 25:1. Wasn't Daniel's main concern to interpret the length of Jeremiah's prophecy? But then, Artaxerxis' Decree was published in the 7th year of his reign, i.e. in the year 458 BC (Esdra 7:7-8. Martin Noth, Geschichte Israels, Gottingen 1954 2, p. 89) and concerned the reconstruction of Jerusalem and not of the temple (Esdra 7:12-26).

We could also ask the following question: why should the 2,300 "days" be calculated in years and not in actual days; for example, the 6 1/2 years of the reign of Epiphan of Antioch (170-163 BC) who had desecrated the sanctuary. Also, we could maybe view each of these as half a day (as it says "έως εσπέρας και πρωί" i.e. until evening and morning), in which case we have the 3 1/2 years of persecution of Epiphan of Antioch (168 - 165 BC c.f. 1 Macab. 9:44-73).

The movement uses verse Dan. 9:25 (Septuagint: "έως Χριστού του ηγουμένου"; Vulgate: "unto Christ the prince") in relation to Christ's baptism. But why to the baptism and not to His birth? And why should it necessarily be referring to Jesus Christ and not to some king or archpriest who had been anointed?.

The movement starts on the assumption that prophetic word leads to specific dates and does not only refer to approximate time intervals. On the verses that it actually refers us to, it has given many different interpretations and the only "proof" for the "correctness" of the interpretation of the Adventists is the "visions" of White. But many a time these "visions" led them to contradicting beliefs:

In the beginning it was expressed that the "sanctuary" which was about to be "cleansed" in 1844 was the "church" or maybe even earth, and for this reason then, Christ's second coming was expected (Schlusselbegriffe, p. 83). Later, it was preached that in 1844 the "door of the grace" had shut (Mueller 130. 167) and that Christ was delaying only a little while longer: 1845, 1849, 1851. Despite all this, the Hellenic followers of the Adventist movement claim that their Church had never in the past tried to calculate the precise time of Christ's second coming! (Christoforidou 44). Today the movement claims that in 1844 the king had entered "before the wedding" in order to see if all the guests had had a wedding garment! (White, Der Grosse Kampf 429 - 430). It also preaches that the "door of the grace" has not been closed yet.

THE OBSERVANCE OF THE SABBATH DAY AND ITS RELATION TO THE CHRISTIAN SUNDAY (ΚΥΡΙΑΚΗ)

But their teaching on the Sabbath day (Saturday) is also not in accordance with the teaching of the Scriptures. The Sabbath day had been a "sign" between God and the people of Israel (Exodus 31:13-17. Ezek. 20:12.20) - it was not referring to the Messianic age. The phrase "από Σαββάτου έως άλλου" (Isai. 66:23) (Septuagint) means that in the Messianic times, God would be worshipped not only one day, but all the days.

The blessing of the Sabbath day constitutes a symbol of eschatological resting, a symbol of relief, or rather of deliverance, from the actions of the body, and from the slavery of the flesh. The commandment was given to the Israelites due to their hard-heartedness, so that they would dedicate at least one day to God, and grant rest to their slaves and their beasts of burden (Exodus 20:8-11. Deuter. 5: 13-14. Proverbs 2:10). Therefore the law of the Sabbath day did not aim for perfection but for instruction.

Christ underlined many commandments and virtues which are necessary for our salvation (Matth. 5: 3-12. 19-48), but He totally omitted the commandment of the Sabbath day. He did not even hesitate to "break" this commandment, with the result of provoking the "piety" of the Pharisees, whereas He could have postponed His miracle for one day (Mark 2:27). "Therefore", He underlines, "the Son of man is Lord of the Sabbath also" (Mark 2:28) (Vulgate).

The observance of the Sabbath day, therefore, does not take precedence over all circumstances, and for this reason Christ does not take into consideration the Pharisaic hypocrisy. The Sabbath day was made for man, i.e. it was given to him to instruct him, and thus cannot prove detrimental to him. In this sense, He is "lord of the sabbath also". But the organisation of the Adventists of the Seventh Day ignores completely this "also" (actually "και"; c.f. discussion here) with the result of completely altering the meaning of the words of Christ and concluding thus that the Sabbath day is the "day of the Lord", i.e. Κυριακή (Sunday)! (Lickey 346 - 347. Christoforidou 46 - 47).

The fact that Christ was not observing the Sabbath day became the starting point of a conflict, which resulted in His crucificial death (Mark 3:6. John 5:18. 7: 21-25). For this reason, Saturday became problematic for Christians, and as a result they quickly ceased to observe it (c.f. Matth. 12:1-8. Mark 2:23-28).

In the apostolic synod, the observance of the Sabbath day for the "Christians coming from the nations" was not passed as a legislation (Acts 15:20. 28-29). In fact, Apostle Paul objected to one such attempt (Gal. 4:9-10); christians are not judged based on the observance of the seventh day (Collos. 2:16-17, c.f. Rom. 14:5-6).

With Christ's arrival on earth, a new relationship was established between man and God, which is now based on adoption and love, and surpasses all legal boundaries (John 1:12. Rom. 8:15-17. 6:14. Gal. 4:4-7. 1 Tim. 1:9). In this new relationship, the faithful one dedicates all his time to God, and not only one day per week.

The beliefs of the Adventists on Κυριακή do not correspond to the historical reality. Christians did not give the same meaning to Sunday as they had done with the Jewish Saturday. The basis for the observance of Sunday was not rest, but the conducting of the Holy Eucharist (c.f. here), the event of the resurrection of Christ.

The apostles would go to the Jewish synagogues on Saturday in order to preach the gospel but for their worship they had different gatherings, which had their roots in the gathering they had had with Christ on the night of the day He resurrected (Luke 24:13-30. Acts 10:41). It was a continuation of the Mystical Supper and they would follow the same model (1 Corinth. 11:23-24. Mark 14:22-25. Luke 24:30).

The view that Κυριακή stems from the substitution of Sabbath (White, Der Grosse Kampf 452. Lickey 264. Christoforidou 45-46), or that Sabbath was renamed Κυριακή (Revel. 1:10) is completely arbitrary.

In the Holy Bible it is evident that the "breaking of the bread" would be done on the first day of the week (Acts 20:7. 1 Corinth. 16:2) and was called "Κυριακόν δείπνον" (1 Corinth. 11:20). In fact, christians started counting this day in continuation, giving to it an eschatological meaning (c.f. John 20:26). Historical sources certify that "Κυριακή" (Revel. 1:10) or "the day of the Lord" was the first and not the seventh day of the week. Roman writer Plinius (61 - 114 AD) mentions that Christians would conduct their worship on the first day of the week (Kurt Hutten, Seher Grubler Enthusiasten 1966, p. 63), whereas "Didache" characterises this day as "Κυριακή" (Didache 14, L.E.T. 2, 220).

St. Ignatius (d. 110) mentions that we must not "σαββατίζωμεν ιουδαϊκώς, και αργίαις χαίροντες" (Ign., Magn. 9, L.E.T. 2, 295), i.e. we must not "sabbatise [ = observe the Sabbath] like the Jews do, and enjoy such days of rest". Barnabas' epistle (not later than 130 AD) mentions: "ου τα νυν σάββατα εμοί δεκτά, αλλά ο πεποίηκα, εν ω καταπαύσας τα πάντα αρχήν ημέρας ογδόης ποιήσω, ο εστίν άλλου κόσμου αρχή, διό και έχομεν την ημέραν την ογδόην εις ευφροσύνην, εν η και ο Ιησούς ανέστη εκ νεκρών και φανερωθείς ανέβη εις τους ουρανούς" (Barnabas' Epistle, 15, 8-9, L.E.T. 2, 240); i.e. "these sabbath days are not acceptable to me now, but after I have carried out my duties, I stop these from the beginning of the eighth day; for it is the beginning of a new world, and for this reason we have the eighth day to our delight, and on such a day our Lord Jesus Christ was risen from the dead, but also showed Himself and ascended into the heavens"; notice that he talks of the eighth day. Similarly, Justin (d. 163/167) writes of the eighth day, and in fact does not compare it with the seventh, but with the first day of the creation (Justin's Apol. A. 67, 7, L.E.T. 3, 198; Dial. 138, I, L.E.T. 3, 335).

The above prove that in the first Church neither was Saturday replaced by Sunday nor was Saturday renamed Sunday. The fact that the 29th canon of the synod in Laodicaea had turned against the observance of the Sabbath day proves that, during the 4th century, there were christians who observed Saturday, in conjunction with their participation in the holy worship of Sunday. So a different meaning was assigned to each one of these days!

When Constantine the Great established Sunday as the day of rest (221 AD) (Euseb., On Constantine's life, 4 18-22, 181-182), he did not introduce any essential change to the christian worship. The only change was that Sunday, as well as a day of worship for the christians, also became the national day of rest. It was then that parallels started being drawn between the Sabbath rest and the Sunday rest and mention being made of "transfer" of the Sabbath rest to Sunday (Euseb., On Psalms 91, 2-4, L.E.T. 22, 233 - ).

Thus the teaching of the Adventists on the Sabbath day is based neither in the Bible nor in early Christian Tradition. It is based on the visions of White.

Before we finish this sub-section I would like to answer yet another common question that is still on people's minds after they have read the above: Why did God rest on the Sabbath day (the seventh day) of Creation as we read in the OT? Clearly it seems to be a very important day!

The answer is twofold.

First, it was a shadow, a prefiguring of a future event. This event was of tremendous importance but it is not the observance of the Sabbath day by the Jews (which would seem to be as a "local" as opposed to a "global" commandment that seems to be mentioned in the OT). It was a prefiguring of the fact that Christ descended unto Hades on a Sabbath day and preached among those who had stayed in Hades since the times of Adam and Eve! But on the eighth day, Sunday (Κυριακή), He was resurrected - after He finished preaching upon those in Hades - and carried all our sins, including the sins of those who had died in Hades, the sins of those who were still alive at His times, and the sins of those who would follow henceforth up to our times and beyond till the "end of the eon".

Second, it prefigures the time of the Church herself: God made the world in six days and on the seventh day He rested. The millennial reign of Christ is the seventh day. This is the age of the Church. The Orthodox Christians, who have been united with Christ in Baptism and anointed with the Holy Spirit, live and reign with Him here and now. We live in the Seventh Day, but when Christ returns, a new Day will dawn: not the first day of a new cycle, but the Eighth and final Day, the Day that knows no end. Creation as we know it will be transformed; all will be transfigured by the power of Christ's Resurrection and the divine life of the All-Holy Trinity. There shall be a new heaven and a new earth, "and God shall wipe away all tears from their eyes ... for the former things are passed away" (Rev. 21:4).

But how do these two relate to each other?

The seventh day represents the fulfillment of the present creation. When Christ descended to death to keep the Sabbath, the created order reached its fulfillment. When He arose from the dead He inaugurated a new order, for He arose not on the first day of a new cycle, but on the Eighth Day, the Day of the New Creation that knows no end.

As the hymnographer of our Church puts it:

<<Moses the great mystically prefigured this present day, saying: "And God blessed the seventh day". For this is the blessed Sabbath, this is the day of rest, on which the Only-Begotten Son of God rested from all His works. Suffering death in accordance with the plan of salvation, He kept the Sabbath in the flesh; and returning once again to what He was, through His Resurrection He has granted us eternal life, for He alone is good and loves mankind>>.

MORE CRITICISM: DUALITY

The movement emphasises a certain duality between good and evil, between the forces of God and of Satan, and it demonises and thus condemns every Christian Group which happens to lie outside its sphere.

But this duality is not justified in the holy Bible. This duality and radical (fundamentalist) separation between the spiritual and the fleshly world is not in accordance with the message of the gospel as Christ's incarnation cancels these contrasts and proves that the creation is an object of the love of God (Valentin, in "Die Evangelikalen", p. 44 - 47). The Adventists' belief that the Church became apostate, that it became "whore Babylon" and a "servant of Satan", proves that the movement of the Adventists of the Seventh Day cut itself off from the unified faith and the continuation of the Church through the centuries and thus placed itself outside the Church of Christ, which is indestructible and the bulwark of the Truth (Matth. 16:18, 1 Tim. 3:15. c.f. also here and here). The Church certifies God's will for man's salvation and constitutes the spiritual sphere, in which this salvation is being realised (see also here).

The demand for "divine inspiration" to "exist" in the utmost authority in the hierarchy of the movement brings its followers to an absolute dependence and forces them to accept any "teachings" without reference to any constant firm point, such as the didache of the Church through the centuries. The continuous changes in the teachings of the movement and in particular in the chronological dates predicted do not simply place her in the class of false prophets (Deuter. 18:19-22), but render incomprehensible the arrogance with which it expresses itself towards the Christian Church.

Today there is a number of schismatic adventist groups. The most well-known are: The Reformed Movement of Adventists of the Seventh Day, The International Missionary Organisation of Adventists of the Seventh Day, The Missionary Union of Adventists of the Seventh Day and the movement of the Australian "pastor" R.D. Brinsmead.

A FEW WORDS ON HELLAS, POLITICS AND THE BIBLE

ON OUR ATTITUDE ON POLITICS

The decision of President George W. Bush on the second day after his 2004 election to acknowledge the Former Yugoslav Republic of Macedonia under the name of "Macedonia", was a blow not only for Hellas but also for Orthodoxy, going against decisions of the Orthodox world that will not recognise such claims.

As the reader knows well, the Orthodox Church does not "deal with" politics in the spiritual sphere. Politicians cannot save us, and while the relationship between Church and State has always been a complex one, the Orthodox Church does not succumb to the reduction of a semi-political organisation, like that of the Vatican. This is why we are against all these self-righteous Orthodox pro-Republican or pro-Democrat voices of contemporary America who try to identify the Orthodox Christian as the one compatible with some politician's plans. (However the Orthodox Church cannot take a passive stance in socio-political matters that affect the people. For more information we highly recommend fr. George Metallinos' article here).

Let us bring some examples. We will bring US politics as our example only because these are more well-known around the world. Certainly one can find similar arguments to apply in every country.

It is common knowledge that Clinton's government attacked Orthodoxy in Yugoslavia, through the wishes of those "back benchers" who controlled his government and his own indifference to the matter. The readers of our Announcement List will recall that at the time, back in 1999, we brought their attention to this and how Orthodox Church leaders openly condemned these attacks. However, the Republican Party under George W. Bush did nothing to alleviate the pain of the Orthodox Christians in Yugoslavia. On the contrary, President Bush and NATO not only ignored them but tolerated the destruction and foul desecration of Orthodox temples by Albanian Moslems, events that reached their zenith years after the "conflict" had ended. For more information the reader is welcomed to read the extensive evidence brought through the Kosovo Diocese here. The territory of "FYROM" that had gained independence after the Balkan Wars, was finally acknowledged by the usurped name of "Macedonia" after President Bush's Government came to power again; even though the President could have announced this back in October, when government representatives were in Yugoslavia. But this way he would have lost many of the votes of the Hellenic Americans, who once again fell victims of propaganda. This becomes especially obvious when one recalls that his government had made other promises before the elections.

Apart from the fact that this gives us a clear indication the George W. Bush does not really control his own government, one can make the following observations.

When one goes beyond the surface, they will eventually see who is pulling the strings today, who is regulating things, and what political-religious groups in the USA slowly prepare the world for the enthroning of the Antichrist. Republicans and Democrats are only pawns to their ultimate cause and it is therefore not a surprise to find out that Orthodoxy is constantly under attack.

The world has become very "fleshly" and people will find it difficult to recognise these things when they are so far away from God and only want to deal with secular power, caring about superficial things.

The Fathers of the Holy Mountain, however, as well as all the Holy Fathers of the Orthodox world today, under the guidance of the Holy Spirit who enlightens them, are well "informed" who these groups are. And the people behind the scenes are not supporters of Orthodoxy but cold enemies that hate Christ and His Church, because they operate through their unrepentance by the wishes of "Mammon" that they serve.

The truth, dear reader, is as follows (as a monk from Athos told us once characteristically): "Today, no matter who is in charge, it is the Orthodox Church that will always be the victim".

Elder Paisios of the Holy Mountain often said that we should not vote for a party based on their claims of being Christian, even if these claim or appear to be Orthodox Christian. For example, consider the far-right group of L.A.O.S. in Greece that uses Orthodoxy to promote its own plans.

At the same time, of course, we should try and ensure that we vote for people who will not openly attack the Church. Elder Porphyrios of the Holy Mountain counsels us that we should try and elect Orthodox people in power. Of course, that is not a possibility in the USA.

So how should we vote, especially in countries where Orthodoxy has no roots? My logismos is telling me that we should vote for the party that we believe will least harm Church and country. In other words, one should not vote for a party on the basis of its religious claims or good works, because all these "fleshly" morals are often another word for "hypocricy".

If you, the reader, believe that party X is best-out-of-three for the country and will harm the Church the least, then vote for X. The Church does not meddle in the realm of politics in order to require that you or anyone should vote for X or Y. Or to try to balance out the moral values of each political candidate, as if morality and ethos can be measured like we measure a pound of cheese at the grocery store, like various Roman Catholic web sites have done before the election. The Orthodox Church is not a semi-political group. Therefore if any Orthodox Christian, especially in the United States where many Orthodox are particularly "fleshly", tries to convince you that an Orthodox Christian should vote for X or Y and that it is not Orthodox to do otherwise, he should be ignored and even kept at a distance. Such beliefs are condemned by the Church, dear reader, and are extremely dangerous because often people who hold such views will want Orthodox Synodal decisions to be reversed if not identified with those of Mr. X or Mr. Y! Often lay organisations in the USA will try and change Synodal decisions by shouting against the various hierarchs, forgetting that it is the Church as a whole who takes decisions in the Spirit and not individual people, even if these are organisations who do good works. They forget that the Orthodox Church is the Sole Jurist of Tradition and not each one of us individually, whether we be lay or clergy. Alas, they have been influenced by a distorted Protestant and Roman Catholic spirit: a spirit of Puritanism, a spirit of Pietism, a spirit of secular affairs and authority; anything but the only Spirit their soul thirsts for: the Holy Spirit!

The most well-known example of such behaviour today is that of some strongly pro-Republican Orthodox in the States who demand that the Orthodox Church identify her decisions with those of President Bush! Kyrie Eleison!!!

President Bush however is a Protestant who believes that he has already been saved, just like the Pharisee in the parable had done. His delusion is evident to any well-meaning Orthodox Christian (whether they believe his party is the best choice or not). We do not wish to judge the President, but we have a responsibility to point out the beliefs that he holds and how these do not identify Orthodoxy.

He has made many claims that show clearly that he believes to be "inspired" by God. To believe firmly that God speaks through you is a sign of demonic delusion, dear reader. It is a repetition of the Luciferian pride that cast the "light-bearer" angelic order (a supreme authority among the angelic hierarchy) to become a devil, together with his legions. It is a self-repetition of the Papal pride, who claims infallibility. There are some blasphemous sites who have started worshipping Bush as "God's messenger"! Justly, some people have called Bush as "the Protestants' Pope".

The Evangelical heretical ideas of President Bush, and of every President Bush of the world today, are incompatible with Orthodox spirituality -- something that many Orthodox in the States identify with "Eastern Mysticism", alas. At any rate, the decisions of the Church go above and around the State, especially when the State turns against the Word of God. (We have discussed these issues in the Basic Analysis notes from a biblical and patristic point of view.)

Apart from this, we must also remember that "Christian Zionist" elements in President Bush's government proceed to support acts that are often inappropriate both "for Country and Church".

Of course one must pray that God illumines the President to help the country of the United States. This is done every time American Orthodox conduct the Liturgy, where they pray together with the rest of Orthodox Christendom for God to enlighten those who hold secular power. We pray and love everyone, including George W. Bush, Bill Clinton and all the rest. We pray that when granted secular power, that God enlightens them to make the right choices or at least not too many wrong choices. And we pray that they will eventually reach the Orthodox Path, the Truth, in the same way we pray for everyone else that is away from the Church that they do so.

But we do not identify their views with those of the Church. We do not request that the Church obeys the secular leaders. Furthermore, we do not abandon true Orthodox Spirituality in order to follow empty roads of political morality.

Have we become so spiritually isolated that we need to listen to the political addresses of a President as a spiritual experience? Have we lost it so much that we need to turn to politicians, "mother Teresa", or the 14th Dalai Lama in order to find spirituality? Have we run out of Saints, perhaps? Or are we going to replace the True Saints of the Church with politicians' spirituality, good works "saints", and other "incarnations" away from the Truth Incarnate?

But what is really lacking? Why do we fall so short from our true aim of Orthodoxy?

"And best of all love", the Bible replies. A Christian must love, dear reader.

Even his enemies (those opposed to him, those who hate him etc.). Even the Church's enemies.

So how should we behave against our enemies? The following incident from the burning of Orthodox Smyrna in 1922 by the Moslem Turks speaks volumes:

"On 9 September crowds were rushing into the cathedral for shelter when [Orthodox Metropolitan] Chrysostomos, pale from fasting and lack of sleep, led his last prayer. The Divine Liturgy ended as Turkish police came to the church and led Chrysostomos away. The Turkish General Nouredin Pasha, known as the "butcher of Ionia", first spat on the Metropolitan and informed him that a tribunal in Angora had already condemned him to death. A mob fell upon Chrysostomos and tore out his eyes. Bleeding profusely, he was dragged through the streets by his beard. He was beaten and kicked and parts of his body were cut off. All the while Chrysostomos, his face covered with blood, prayed: "Holy Father, forgive them, for they do not know what they are doing." Every now and then, when he had the strength, he would raise his hand and bless his persecutors; a Turk, realizing what the Metropolitan was doing, cut off his hand with a sword. Metropolitan Chrysostomos was then hacked to pieced by the angry mob".

Yet some pro-war Orthodox Americans will applaud the attacks of American governments against Iraqi people. They figure that since the Orthodox suffered in Yugoslavia, it is time we took revenge now and attacked the Moslems in Iraq. In other words, they believe in waging a "Holy War", a Crusade. Is that what Christ taught us, my dear friend? To hate one's enemies?

These views we bring here are not only supported by us. Many bishops and archbishops have condemned these wars. We will bring as an example the words of holy father Anastasius towards pro-war Christians, as these were recorded in the Hellenic newspaper "E" on April 5, 2003:

"Leave God alone!

When religion mixes with politics, the result is always wrong. The thought that war can attack terrorism is naive."

(Of course, we must not forget that Orthodoxy is not a religion and that avoiding to deal with social issues that result from politicians' decisions is also not right since then we are essentially supporting the politicians with our silence! What the blessed father is talking about is that we should not use religious ideologies as compatible with Orthodoxy in order to find ways to combine religion (namely a form of ideology) to promote politics. Only the love of Orthodoxy and the Light of Christ can attack terrorism; not killing innocent people. This is what the holy father actually means with the above words. Indeed, the pseudo-Christianity of the West that had already turned into a religion combined with politics with the well-known results of the Crusades, Holy Inquisition for people and even for ... animals!)

These blessed pro-war folk, however, not only have they worked out who is responsible behind terrorism in the U.S. and around the world, these people have not only become experts in the complex political scene, these people have not only seen through all the propaganda and the lies, but they have also reached important decisions as regards the Iraqi people: that they need to be liberated from the West! Furthermore, our "Christian" values of hatred against our enemies (whom we have clearly identified of course as being the ones that were pointed to us by the media) are moral and ethical and we, wonderful and righteous know-it-alls, are their saviours! It is not praying to our Saviour Jesus Christ that will help them recover from terror and oppression! We will do it ourselves! We are the saviours!

Whatever our excuse, I hope the reader can see the demonic pride with which modern man or woman sometimes face the world.

We do not wish to sound as pro-Democrat, for we are not. There are many issues such as abortion and embryonic stem cell research that the Orthodox Church condemns but the Democrat party supports. We are simply pointing out that we must not vote for politicians using their hypocritical claims of Religious Piety ( = Phariseeism) as a basis. Moreover we must not identify their war-mongering needs for power and money with Orthodox mentality. Unless we move away from this attitude once and for all, we have no hope of becoming Orthodox.

Unless we stop identifying fascist propaganda such as that of Ann Coulter's for example -- who has claimed things like "God says 'Earth is yours. Take it. Rape it. It's yours', and who suggests we ... execute anyone contrary to her views -- or any other type of hate speech "theology" as compatible with Orthodox Spirituality, we have no hope of even beginning to understand anything about Orthodoxy.

The Orthodox Church through her teachings, ethos and doctrines rejects wars in the name of "terror", "revenge", "religion" and so forth. The only time we are allowed to participate in war -- and even then not with the aim to kill -- is when we are placed in a position and we need to defend our land and those who cannot fight for their freedom. And even then we do not start the war unless we are attacked first. Then -- and here is where Orthodoxy departs from various Protestant and Jehovah Witness groups -- we are called to defend the people and land; if we are attacked. And we pray to God to protect us during all this. (The reader is urged to read all four volumes of Elder Paisios' of the Holy Mountain epistles that have been published in English by the Souroti nuns in Thessalonica. Issues on our attitude during wars can also be found in the book written by his biographer. Many other Holy Mountain books exist who discuss these issues at length.)

What matters therefore, dear reader, is to go beyond politics, and to learn to pray. What matters is to look for a spirituality (a word that has "fanciful" meanings today) that is identified by the spirit of the Holy Fathers.

Vote for X, Y or Z, as long as these are not open enemies of Christianity (e.g. Communist parties). But do not concentrate on politics, thinking that somehow the politicians will make the true changes in your life or other people's lives. If we all changed ourselves in Christ, a small part of the Church would automatically become corrected. Of course if every one of us did that, then no politician could trick us into accepting their hypocritical piety as genuine Orthodox mentality. Moreover, politicians would change by witnessing our examples, or perhaps we would get a better class of politicians to represent us simply because the world would become truly a better place, in other words "in Christ", and therefore so would our representatives.

So vote with your conscience, as an Orthodox Christian. Afterwards however, leave the politicians and the media to wage their own "moral wars" and concentrate on your battle for genuine Orthodox mentality. Learn to pray and learn to move up the ladder of salvation as described so wonderfully by St. John of the Climacus.

Everything else does not really matter.

VARDARSKA-SKOPJE (temporarily known as FYROM)

With Skopje, there are important issues to be settled which go beyond the realm of mere politics. This is because the FYROM Church is totally immersed in nationalist propaganda for which it was created. Her very existence as a Schismatic part of the Serbian Patriarchate reflects the thorny existence of her people. This in turn makes it of primary importance to realise why the Greek Orthodox world has taken such great pains to reject the propaganda. Moreover, the blood of Orthodox martyrs that have lived in the region does not allow us to ignore such claims. For this reason exactly does the united Orthodox Church fully reject the Schismatic and anti-canonical FYROM Church.

It is for this reason exactly that we examine them here, always taking into consideration that the realm of politics is not that of the Church.

To claim that Vardarskians are Macedonian by origin is not only an insult to History but also anti-Biblical and a blasphemy. Whoever follows through with these claims and helps these people in their evil machinations is anathema in the eyes of God.

The Bible proves beyond any doubt that Macedonia was populated by Greeks and was not Slavic.

The following are based upon an article that was extracted from Neos Kosmos Greek Newspaper of Melbourne, by H. A. Antoniades, Thessalonica, translated by Sotirios Katakouzinos, as it appeared in the Ecclesia Host mailing list of the Church of Greece.

<<We read in the Holy Bible the following: "For from you sounded out the WORD OF THE LORD not only in Macedonia and Achaia, but also in every place." (1 Thess. 1:8)

In accordance with the description of the Hebrew historian Joseph, when Alexander the Great entered without significant obstructions the city of Jerusalem in 332 BC  as liberator and not conqueror,  he was received by the Hebrew priesthood, led by the Archpriest, with his hyacinth and golden dress. When they had cordially welcomed him as their liberator from the bonds of the Midians and Persians, they showed him the book of the Prophet Daniel and read him the passages concerning his conquests and especially his crushing of the Midian and Persian empire.  After he listened to them attentively and politely, he thanked them for their friendly and cordial reception and the prophecies they had read to him from the book of the Prophet  Daniel.  Then, according to tradition, he requested from his learned followers, all the books of the Holy Writ to be translated to the Hellenic language.

However, as we know, sadly he did not see the Holy Writ translated to his language, as he died young.  However, the son of his successor, Ptolemy II the Philadelphian, began the translation of the holy passages of the Writ in 285 BC with his seventy two learned Hellenistic Jews.  The complete work of the translation was finished after approximately one hundred years.

We learn from the prophecies, that the hairy he-goat that would come from the West (Daniel 8:5), would be the King of Hellas, who was roused by the Persian king. (Daniel 11:2)  He is the one who took God's place to fight against the Persian king.  As is known from history, truly, in accordance with the prophecies, Alexander the Great, the Hellenic Macedon, the leader of Hellas, with his invincible Macedonian legions, glorious cavalry and brave infantry, devoured, crushed and annihilated his enemies on his great expedition.

We also read in the same book of prophecies of Prophet Daniel that: "... being broken [the great horn], whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power" (Daniel 8:22).

As we know from history, after the death of the Great Commander, the Great Hellenic King, the Hellenic Macedonian autocracy was divided amongst his four generals, who were from the same Hellenic Macedon nation.  Kassandros took Hellas, Lysomachos took Asia Minor, Seleukos took Asia and Ptolemaeos took Egypt.

In the book of Maccabees we read that: "... Alexander the Macedon ruled instead of Darius, earlier for Hellas" (1 Maccabees 1:1).

We also read in the same book that: "... Alexander of Philip, the Macedon King, ruled at first in Hellas" (1 Maccabees 6:2).

Thus we learn that Alexander the Great, the Macedon, was a Hellene, King of Hellas, all of Hellas, the south and the north.  Studying the New Testament, we find much information about the hellenism of Macedonia and her inhabitants, who were and are Hellenes from archaic times.

The first information we obtain from the Book of Acts of the Apostles, whose author is Luke, the Hellene doctor and fellow traveller of the also great Apostle of the nations, Paul.

Luke refers to one of the missionary journeys of the Apostle Paul, together with his missionary group in Asia, where he volunteered to visit Bithynia near Pontus, "... but the Spirit suffered them not." (Acts 16:7)  Thus they were obliged to go to the Hellenic city of Troy. "And they passing by Mysia came down to Troas.  And a vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us" (Acts 16:8-9).

Thus we come to the first question; in which tongue did the Macedon speak to Apostle Paul? In Slavic perhaps?  Did there exist in this area of Macedonia such a tongue?  Did he ever use such a tongue?  That which we know from the New Testament is that the Apostle Paul knew and spoke many tongues (1 Corinthians 14:18), amongst those the Hellenic tongue of civilisation, philosophy, and the great poets of the Hellenes (Acts 17:28), while there is no reference anywhere that he knew or spoke the Slavic tongue, then an unknown tongue in this area.  Thus the Macedon in the vision spoke in the Hellenic tongue to the Apostle Paul, the tongue that was known and given by Alexander the Great and his successors to the whole known world.

After the vision, the Apostle Paul and his missionary group started out for Macedonia, passing the island Samothrace and Neapolis, known today as Kavala, arriving via Egnatias Avenue in Philippi, "which is the chief city of that part of Macedonia, a Roman colony." states Apostle Luke. (Acts 16:6-12)

Neapolis, known today as Kavala, was a small fishing village, the port of the Philippi. The name of Philippi was given by Philip II, father of Alexander the Great.  Previously that area was known as Krinides due to the abundant waters which existed and exist in the area.  The city was founded by Athenians who were exiled on the island of Thasos. Many Thasians came to Krinides and built the city of Philippi next to the old Krinides because, among other things, in this area there existed rich ores of gold, abundant waters, fertile plains and abundant stone that could help them build the new city. Therefore, the first inhabitants of this city must have been only Hellenes with a Hellenic language.  Later on, it was colonised by other Hellenic Macedons, Jews and Roman conquerors.  However, as the language of the first inhabitants was Hellenic, all the others that came afterwards learnt and spoke the Hellenic language.  This is inferred by the fact that the Apostle Paul and his companions preached in the Hellenic language and when he wrote his epistle to the Philippians it was in the Hellenic language, because the receivers of his epistle only knew the Hellenic language.

In the gaol of the Philippians, the Apostle Paul and his companions praised God in the Hellenic tongue, so that their evangelistic hymns and the good news of the salvation of Jesus Christ could be heard by their co-prisoners. The warden of the prison spoke to Apostle Paul and his companions in the Hellenic tongue.

"Sirs, what must I do to be saved?" Apostle Paul's answer was in the warden's language, "Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house." (Acts 16:13-40)

Another reason why the Macedons were Hellenes, is that, the surnames of the Philippian Church had Hellenic names; for example, Euodias, Syntyche, Epaphroditus, Climis (Philippians 2:4, 4:2, 3, 18).

From the second European Hellenic Macedonian Church, three prominent Hellenes joined Apostle Paul's missionary group and followed him in many missionary journeys.  There was Gaius, Aristarchus and Secundus.  Only Secundus had a Latin name but with Hellenic ancestry.  This information is provided by the Apostle Luke in the Acts of the Apostles. (Acts 20:4)

From our study we understand that from that period till today Macedonia was and is Hellenic, with a mostly Hellenic population, with a Hellenic language, writing and civilisation and with Hellenic Christian churches of Christ.  It was and is the same people as those of southern Hellas, with the same language and civilisation as that of the Athenians, the Corinthians and the Achaians. With this language the Hellenes of Macedonia communicated with the Christians of southern Hellas and with the other areas of Hellas.  (c.f. 2 Corinthians 8:1-6, 9:1-4)

It is from these areas of Macedonia who was Hellenic that began the Hellenic language, Hellenic writings, Hellenic education and Hellenic civilisation with the Hellenic Macedon commander and king, Alexander III, who reached the depths of Asia. There the Hellenic tongue was passed to the regions of Palestine and brought to fullness of time the birth of the Saviour of the World, Jesus Christ (Galatians 4:4-7).  With this language of Alexander the Great, it was oeconomised by God that the good news of the saving faith of Jesus Christ was spread and allowed behind a new civilisation and saving change, from whence it started, in Hellenic Macedonia.

Here, in Hellenic Macedonia were founded the first European Hellenic Churches of Christ.  From these Hellenic Macedonian Churches the good news was spread of Christ's salvation, in Europe and the whole world, especially from the city of Thessalonica. The three holy epistles of the holy apostle of nations Paul are read  - the Epistle to the Philippians and the two epistles to the Thessalonians. >>

CONCLUSIONS AND THOUGHTS

The Vardarskians are for the most part in a good relation to the Greeks, not only because their economy depends upon them, but also because many of the people are well-meaning, albeit confused and deceived by propaganda (being the direct descendants of the post-1944 pseudo-Macedonian propaganda). It is a great thing that Orthodoxy has appeared among these people as well, although currently in a very distorted state. Orthodoxy will certainly prove an important bridge that will help bring a blessing from God and for the truth to shine once again to them, as they eventually embrace the Truth of Christ and not the Lies of Politicians.

Unfortunately, however, many of the nationalist Vardarskians will build their homes with the main entrance facing towards Thessalonica, which symbolises the unjust dream of conquest of all ``FYROM" citizens, that it may one day become their capital. In other words, their greatest dream is the takeover of Macedonia, and to turn the ancient Christian city of Thessalonica into their capital. The Vardarskian "FYROM church" is connected to such nationalist political views and a distorted ethos arises.

The reader is urged to read the works of Elder Paisios of the Holy Mountain and the words he mentions on this topic. He reminds us that those who tried to take over the Northern part of Greece before, that land that has been soiled with Orthodox blood, had very trying fates. The notion of an Orthodox Country is difficult to comprehend in the West, even among the Orthodox, where we are used to a melting pot of heresies and religions. Nevertheless, it is worthy to note that no one who attacks an Orthodox country and its peoples has God's blessing.

For example, before the Bolshevik Revolution, the Czar had been slowly sending his generals and other military towards Athos to become monastics in order to slowly take over the peninsula of Athos (peacefully, without shedding blood) and eventually prepare a nautical base that would help them move towards the Aegean Sea. Russia -- as a nation -- had been driven in the past by a certain degree of nationalism, where "everything Russian is holy", which also explains its varying tendencies to appeal as a Third Rome. This is for example the reason why Moscow considers OCA to be an autocephalous jurisdiction in the USA. Of course, only the Ecumenical Patriarchate can grant autocephaly, which is why the autocephaly of OCA is not recognised by no one but Moscow. At any rate, pious elders in Chalkidiki that we have spoken to know of some of these Russian pre-war generals who stayed on Athos as monks. They also recall the stories when almost every day before the Revolution, the Athonite port of St. Panteleimon would bring a new boat with food and hidden ammunition, as it turned out. St. Panteleimon Monastery had at some point as many as 2,500 monastics. Russian monks also helped raise the Sarai in Karies, from Vatopedi. The Czar with hidden ammunition placed on the capital of Athos with his monks, was aiming to peacefully take over the rest of Athos. But God did not like this as it did not represent the true Orthodox spirit and was one reason he allowed the Bolshevik Revolution to happen during that period, which also drove away a large part of the nationalist conscience of these people when they confronted the enemies of the Church. The Czar and his family however shed their blood in martyrdom, butchered by the anti-christian forces, and were rightfully raised into the conscience of the Russian Church as Saints.

Elder Paisios of the Holy Mountain speaks about the difficulties of the Serbs who suffered under the war that eventually led the Western forces get mixed up as well (to gain out of it). God allowed all this partly because many of their hierarchs during the earlier years of the war, would visit the Holy Elder and mention to him that Macedonia belonged rightfully to them. The Elder would reply that they had no right over the Greek Macedonia and that their claims were not in accord with the will of God, but they would not listen. This eventually led to the wrath of God who protected the innocent Greeks but also His Holy Garden of Athos from the pan-slavic nationalism of certain groups in Yugoslavia, unfortunately even within the realm of the Church.

We believe that the only true solution to the problem of Vardarska, lies in the Orthodox Church's stable and ancient presence in the Balkan area, which always helps to bring true love and an inner peace. Not just an external, often temporary, peace.

The Slavic and Greek people who are close to Orthodoxy know very well that the Orthodox Church is One and that they are all members of that same Church, wherever she may be. None of these people who are close to Christ applaud the imperialist tendencies of their leaders on either side -- even if there are deceived clergy involved at times -- for they know that this is not the way of love. For true love in Christ knows no borders and does not seek to take over lands and people.

Incidentally, we should also mention that the Orthodox Church does not applaud any form of Hellenic ultra-nationalism that tries to present Alexander the Great as some saintly figure. We claim that the Macedonian heritage belongs to us, whether that be good or bad. Alexander the Great was certainly not an ordinary conqueror, and most certainly a great mind. Otherwise he would not have been known as "the Great"! This however does not make him a saint, or a hagiological prototype of Christian ethos.

Plutarchus, for instance, mentions characteristically that after Hephaestionus died, Alexander was so much grieved, that he went out and destroyed the Cossaean nation, by killing any person that had not reached puberty yet.

For this reason exactly, the Orthodox Church is not tied down to "Alexandrian" venerations (traces of which can also be found in the above-cited article).

Orthodox Christianity is not part of Hellenic culture only or related to Macedonia in the way some people try to depict her as (for example, the Velopoulos or Karadjaferis supporters). Orthodox Christianity is everyone's and everywhere and woe unto them who try to use her for their own purposes!

It is our responsibility to remove any traces of wrongfully placed ultra-nationalism from her, as well as to speak against any form of imperialism that wishes to take over parts of Orthodox Countries. If these go, we lose temples, we lose priests, we lose Orthodox land! Of course, we must always try to do this through prayer and by putting personal and national claims on the side, if and when these go against the spirit of the Ecclesia of Christ.

God allows things to go wrong, at times, for the salvation of our souls. Revenge (which is not to be understood with a human measure) belongs only to God, as we read in the Bible. Thus, if we as Orthodox people turn around and claim that "Ha! Serve them right", whoever "they" may be, even if they clearly deserve it, we have lost everything. On the contrary we have an obligation to talk against injustices, wherever they happen and no matter who does them. Those who look for revenge do not have God in them.

The way of Orthodoxy does not make much sense to man's usual legalistic views because it goes beyond the boundaries of laws, even the Old Law of Moses, and complements these in a mystical way that we cannot truly comprehend.

Loving our enemies is indeed the safeguard that will ease our hardships in the Body of Christ, sort out problems, and bring God's blessing to all.

MORE INFORMATION ON VARDARSKIANS AND THE REAL MACEDONIA

For some more information on the subject of Macedonia please read here. See also here.

A good introduction to the subject can be found in http://www.panmacedonian.info/namenew.htm . Also check out the footnotes.

Read also the latest news below:

US DRAFT RESOLUTION URGES FYROM TO STOP PROPAGANDA AGAINST GREECE Washington, 1 November 2005 (16:48 UTC+2)

A draft resolution calling on the Former Yugoslav Republic of Macedonia (FYROM) to put an end to its negative and nationalistic propaganda against Greece and cooperate with the United Nations and Athens to find a mutually acceptable name, was tabled in the US House of Representatives by the co-presidents of the Congress' Hellenic Caucus group, Representatives Carolyn Maloney and Michael Bilirakis.

According to the "GreekNews", the draft resolution refers to the UN General Assembly decision to accept FYROM to the organisation under the name Former Yugoslav Republic of Macedonia in April 1993, to the 817/1993 Security Council resolution for settling the dispute over the new state's name, and to the 1995 Interim Agreement between Athens and Skopje.

It is also pointed out in the resolution that FYROM "has allowed the dissemination of negative and nationalistic propaganda through school books that teach pupils that parts of Greece - including Greek Macedonia - belong to FYROM, and through maps that show a "Great Macedonia" extending to Mount Olympus in Greece and to Mountain Pirin in Bulgaria in the east, thus consolidating, among parts of its population, enmity towards Greece."

FYROM's HISTORY BOOKS: THE FACTS

The Ambassador of the former Yugoslav Republic of Macedonia, Mr. Dimitrov during a recent briefing in Washington D.C. tried to convince a few congressional staffers not to support HR 521 and 306. Regarding the history books of the FYROM public education, where the propaganda against Greece emanates, he stated: "Even though the mentioned textbooks do not include any of the alleged nationalist propaganda, it has to be known that they are no longer in use, since a new history curriculum was developed for all grades in 2003."

Mr. Dimitrov's lies are fully unmasked here.

THE REAL FACE BEHIND VARDARSKA: OPPRESSION

In July of 2005, the Most Reverend Archbishop of Ohrid and Metropolitan of Skopje Mr. John was imprisoned in Idrisovo of Skopje, to serve an 18-month sentence.

This was the decision of the Court of Appeal of Bitola. The court accepted the charge against the Blessed Hierarch of "fostering national, phyletic and religious hatred, schism and intolerance." As the Bishop of Bitola Mr. Mark mentioned characteristically "it was not allowed for the Archbishop to take with him his prayer book, the gospels, an icon or even one of the emblems of his order" (KIM - "Info Service" 27/7/2005).

In reality, the Hierarch was persecuted and eventually imprisoned because three years ago he moved permanently out of the pseudo-Synod of the schismatic "church" of Skopje and came under the canonical jurisdiction of the Serbian Patriarchate.

The Holy Synod of the Church of Greece in a formal statement of hers dated 9 August 2005 expressed "her strong protest for this decision [...], that provokes the democratic ideals of every free citizen. This unacceptable treatment of the canonical Archbishop Mr. John constitutes clear violation of human rights and impermissible deprivation of the free exercise of a minister's religious duties."

His All-Holiness the Ecumenical Patriarch Mr. Bartholomeos in his formal epistle sent on August 11, 2005, towards the prime minister of Vardarska Mr. V. Buckovski asks amongst other things to order the "immediate release of the Most Blessed Hierarch Mr. John, as the opinion currently formed abroad as regards the infringement of human rights" from the courts of this small country "is very unflattering and incriminating as regards its international relations."

A letter of gratitude to Archbishop Christodoulos (4 September 2005) was sent by Patriarch Paul of Serbia for the support of the Church of Greece to the suffering and imprisoned Archbishop John of Ohrid in the prisons of Skopje.

"These days", he said, "clergy and people are praying for the liberation of our brother and Archbishop of Ohrid who was unjustly condemned simply for his intentions, together with the faithful [i.e. canonical Orthodox] people of Vardarska, to remain in liturgical unity with Ecumenical Orthodoxy. We rejoice for it was you our dear brother in Christ who made the appeal for the autonomy of the Archdiocese of Ochrid [...]".

Because the rulers and judges of the country of Vardarska do not seem particularly ... touched by the formal addresses of the various local Orthodox Churches, let us Orthodox around the world address instead the Heavenly Ruler and Judge, our Lord Jesus Christ, through the prayers of His Most Blessed Mother, for the discharge of the poor Hierarch, the restoration of normal order to the oppressed Orthodox Church in the country of Vardarska, but also for the enlightenment of US leaders that they finally reject the anti-canonically named "Macedonia", a decision that was not in accord to that of a Christian and democratic country but on the contrary in full agreement with the decisions of the anti-Christian Communists Stalin and Tito, who of course are the ones mainly responsible for the formulation of Vardarska and the unfortunate situation therein.

For more information please read the Ecumenical Patriarchate's address here.

Please note that Archbishop John has been imprisoned a second time by the anti-Christian nationalists.

Please follow this link to voice your opinion against this new atrocity.

WHAT ORTHODOX CHRISTIAN READERS CAN DO

Orthodox Christians who read these words here must remember to take a stance against political correctness in issues of the Faith. We all have a responsibility to take a stand when we notice issues of injustice in the Faith: "the meek shall become warriors", the Bible reminds us. This does not mean that we become rude or "self-righteous" towards others. It means that we place a formal complaint (with respect) where we notice wrong things written and help make the necessary changes. It means that we inform our hierarchs of our objections to certain issues. You will be surprised how often "ecumenist"-minded priests, "modernist" laity or "politically correct" hierarchs are simply misinformed. It does not mean that we insurrect and leave the Church or that we cut ourselves off the communion with the others and we certainly do not address the hierarchs with impiety and rudeness. But it does mean that we have an obligation to make our voice known on certain occasions.

Let us bring some examples.

LIGHT-N-LIFE PUBLICATIONS: A CASE IN STUDY

In a book called "Introducing Orthodox Christianity" by Most Reverend fr. Anthony Coniaris (17th edition), we noticed a very serious deviation. On p.5 of that book, the father not only claims erroneously that the Church of FYROM is a valid Orthodox Church in the Diaspora but in fact he calls it "Macedonia"!

We were appalled at this obvious misinterpretation of historical facts and Orthodox position, so we wrote to the publishing company. We need to point out that initially we had written to the publishing company in order to thank the father for an article he had written about the new Protestant cacodoxy known as "rapture". The very same day we had written to thank the father, asking where the father could be reached, we received a reply that the father could be reached through the website address of the company and all comments would be relayed to him.

This time round, however, we wrote to the father to express our complaint and to present our case we also sent him a lot of information on the subject of Macedonia, including the unanimous Orthodox position on the matter. Unfortunately, this time we did not receive a speedy response by Ms. Christopoulou, manager of the company, who had responded with us in the past. This forced us to write a new letter, with even more information, asking her that our e-mail be relayed to the father. This time we were more lucky. The very next day (November 11, 2005) the Reverend Father sent us the following reply, where he promises to correct the mistake in future versions of his book. His reply is included below (sent through Light & Life Publishing by a Ms. Melina):

Thank you for your e-mail info concerning the Church in Macedonia.

"The Church of Macedonia" will be omitted from the next printing of my book.

I appreciate your concern.

Sincerely in Christ,

Fr. Anthony M. Coniaris

We would like to take this opportunity to thank the father for his correction.

If any American Orthodox or other Christians who read fr. Coniaris' popular book point out to the reader that the father admits FYROM -- under the name of "Macedonia" -- as an Orthodox Church, the reader can refer them to the above correction. As a matter of fact, all Orthodox in the USA who read the above should make it their priority to inform the Orthodox public around them that the "Church of Macedonia" mentioned in the Churches of the Diaspora on p.5 of fr. Coniaris' book can be stricken as a "mistake".

Light-n-Life publications have consistently promoted the works of fr. Anthony Coniaris': a rather large portion of the books promoted in their latest catalogue (2006), for example, were written by him. This makes it of primary importance that these books are thoroughly checked by the company for any other traces of "correctness". Unfortunately, the consistent use in their catalogues of the initials CE (Common Era) that have replaced the initials AD (Anno Domini) or AC (After Christ), force us to say (with sadness) that this publishing company has moved down the path of Political Correctness of no return.

We do not aim here to slander the good standing of the father or other members of the publishing company, as we applaud their effort and hard work in general. However, the use of the initials CE is a blasphemy against Christ; not just political correctness. It is a denial of what Christ's Saints confessed through the centuries, an anti-Christian usage promoted by anti-Christian forces. It is for such reasons that we are obliged to bring the reader's attention to these issues. Light-n-Life might be the largest publisher of Orthodox books but they are certainly not the only ones.

We must all work together to correct issues of Political Correctness. These issues if ignored allow certain people to continue their propaganda, to allow the enemies of the Church to continue their propaganda; and eventually wars begin out of nothing. People die because we cannot bother to make a phone-call or send an e-mail.

How many Orthodox Christians complained to their local bookstore for the anti-Christian promotion of Dan Brown's blasphemous fantasies? Had Orthodox Christians in the USA (and elsewhere throughout the world) acted strongly against such blasphemies the enemies of the Church (those who control Hollywood, governments, media and large corporations) would have been more careful. The Moslems reacted strongly when someone dared depict their prophet, Mohammed; a false prophet proclaiming a fake religion. And we do not say a word when the antichrists of this world speak blasphemously against our Christ, the Light of the World?

So next time that you, dear reader, hear on National Public Radio (NPR) the latest "Macedonian band" who came all the way to the US to unashamedly play Greek folk tunes from Northern Greece, like we heard about a year ago, pick up the phone and contact them. Let them know that you know. Let them know that you do not agree.

Similarly, we must all fight Political Correctness in service text translations. We highly recommend that parishes and parishioners receive their Orthodox Christian service books from Orthodox monasteries or credible publishing companies (e.g. Russian Orthodox Christians Abroad will always have politically-uncorrected versions in their publishing houses).

POLITICAL CORRECTNESS IN SERVICE BOOKS: ANOTHER CASE IN STUDY

Narthex Press (Northridge, CA 91328-0758) is a company that produces Matins books in the USA (e.g. "Orthros for Feast Days"). The translation for the 2006 books was undertaken by a standard committee under the supervision of Rev. Dr. George Karahalios who has undertaken such tasks in the past even under the blessing of His Eminence the Archbishop Spyridon in 1997 (http://www.goarch.org/en/news/NewsDetail.asp?id=702) but also on many other occasions. One day, during Matins (or more correctly Orthros), it came to my attention that something was not right. On closer inspection, I realised that the translation was totally different from the original on certain points and that moreover there were recurring themes!

More specifically, the laud that is best rendered into English as "O iniquitous Judeans where are the seals, and where is the money that you gave to the soldiers?" appeared as "Where are the seals and the silver given the soldiers?" We figured it might be a misprint but the next laud proved us wrong. It should read "With the tomb being sealed shut, how were you robbed, O Judeans?" and the translation given was "Why do they say they have been robbed?"

Other publications are not even ashamed to introduce political correctness even in troparia that are well-known by the Orthodox. For example, "The tomb sealed by the Judeans with a stone ..." becomes "The tomb sealed by the stone ..."! This new feat of political correctness belongs to Michael Vaporis' book of Orthros, that is quite popular in GOA parishes in the USA.

Were the Orthodox Fathers ... anti-Jewish for writing these words through the centuries? Of course, not! Let us take as an example two troparia from the services on the Adoration of the Precious Cross that we celebrate on Mid-Lent.

The first is a Hymn of Descent (Katavasia) during Matins (the first ode in mode 1) which reads: "In the Red Sea, the most godlike Moses of old, prefigured Your Cross, O Master, when with his rod, as if Your Cross, he divided the deep and led Israel through, and sang You a canticle of exodus, O Christ our God". Of course, the centre of attention is given to Moses as the protypon of Christ, who passed over the Red Sea, in the same way that Christ was to pass over from death to life (the Jewish Pascha was a shadow and a pre-model of the Christian Pascha, what Westerners know by the pagan term "Easter" and Orthodox still call Pascha, i.e. Passover). But at the same time the hymnographer here highly exalts Moses, as we also share in the joy of the actual event of the protection of the suffering Jews under God's providence.

Orthodox Christians must never forget to pray and hope for the return of present-day (Jewish or non-Jewish) Judaizers, who follow a Judaism based upon that of the ancient Jews, to Christ, whom as a nation they had rejected (even though of course a very large number of the first Christians were Jews). At the same time, however, without exercising feelings of hatred (which is why the Orthodox never foster racial hatred against any peoples that have attacked Orthodoxy as our countless Saints' lives prove), we also remind everyone as a warning, that we must also learn to live and abide by the Church of Christ, the only one possible to sustain us, and not turn wicked with pride, like the Pharisees and Scribes had done in the time of Jesus; something that had even been prophesied in the ancient Talmudic text, namely that the synagogues would be "full of filth" when the Messiah would arrive.

Thus, in this way, out of love and interest for all the peoples of yesterday, today and tomorrow, the Church, without prideful hypocritical humanist Political Correctness, reminds us of the following truths in the second troparion we shall examine here; which is the following eothinon doxastikon -- morning glorificat -- in plagal fourth mode: "To flee the high-minded opinion of the Pharisees most wicked, the Lord of all things taught us by way of parable, and instructed us all not to think of ourselves more highly than we ought".

Do you see dear reader? Do you see with what love the hymnographer writes these words for our spiritual protection and not because of any racial hatred against the Jews? Do you see the true spirit of the hymnographer? The Pharisees were most wicked in their pride. What matters for the Church is our salvation. We certainly do not want to "attack the Jews" (or anyone else) but we do need to "attack our own passions;" and then by changing ourselves provide thus a small light to those in darkness, including of course the Jews who, sadly, are still away from Christ's Church in the majority.

The hymnographers in their infinite love understood this well. Their "attack", their "violence", was their personal ascetic effort (which is always difficult), used as a tool to cleanse their own passions, leading to their healing inside the psycho-therapeutic hospital of the Church. After becoming well, they could see clearly and, enlightened by the Holy Spirit, contributed to the hymnology of the Church, thus also helping those who were still ill (whether inactive members of the Church or in various religions). The Saints inform, suggest and pray. They work to change their self out of love for Christ so that they can acquire an unselfish love for their neighbour, Jew or Gentile, so that others might see their example (and enlightened words of hymnography i.e. poetic theology are one such example) and also begin their healing process.

Following the example of the Saints, we pray that their example is followed (first by us and then by others). However, we do not impose ourselves, neither to Jews nor to anyone else. Christ knocks on the door of our heart, asking to enter. However, He does not crush the door and force Himself inside. For this reason, Orthodoxy cannot identify itself with the fake Western "Christianity" that led to Inquisition tortures, gas chambers, racism, Crusades, and ethnic cleansing. This is not the Orthodox Christian heritage and we do not wish to have it imposed on us. On the contrary, one can see clearly that it was precisely the Western heretical outlook that led to all these tragic situations. For this reason, the Fathers of the Orthodox Church despise Political Correctness, because it gives a false witness to the world.

After all, it is not only many Jews that rejected Christ and crucified Him, but all those Romans who, in their silence, had accepted the Crucifixion with gladness in their hearts, as Christ's Truth gnawed on their conscience. Some were moved after the incredible events that followed, yet others were not moved. Similarly, we can be well-meaning and accept Christ or reject Him despite the evidence because the evidence does not suit our lifestyle. We are not excluded from this! In fact, we will be held answerable a lot more than the people in those days, if we choose to ignore the Light of Christ knowingly!

For when we become atheists and deniers of Christ; for when we read and support blasphemous works of proven fiction like Dan Brown's or Kazantzakis' (Kazantzakis' blasphemous works were highly praised by the media and turned to Hollywood films; the anti-Christian US News & World Report did not hesitate to write an extensive report on Dan Brown's fiction that was obviously going to annoy Christians, and even dared to present its special report right before Christmas 2004 by ... coincidence, not even hesitating to use blasphemous words throughout -- for example, St. Irinaeus of Lyons who wrote Against Heresies is mentioned as a ... heretic hunter!); for when we watch in silence and even happiness the New Age channel CNN speak about Christ in a most blasphemous way ("Prophets and profits" was CNN's blasphemous background, with a blasphemous foreground of "Jesus sells," while it ran its advertising campaign for the ... "gospel" of National Geographic's ... "dare to explore" programme on Sunday 10th April of 2006 about the pseudo-gospel of Judas' remnants presented rather ... conveniently to the public during Great Lent -- more on this here); for when we blaspheme against Christ in these or other ways, whether we happen to be Greek, Jewish or German in origin, we are all participating in the Crucifixion with our words and actions!

It is also a reminder to all people of any origin that we need to return to Christ's Church. When our belief is not real, we "politick" and make a few concessions here and there, in order to sound more pleasing to some people. But even though some "convenienced" American Orthodox clergy and laity are happy to act like the Vatican in these respects, Orthodoxy is the Truth and if they do not like it, they may soon find themselves outside the Body of Christ. As Orthodox Christians, "whether Jew or Greek," we need to be under the shelter of the Truth of Christ that presupposes infinite love, not hatred.

Therefore we also need to make the following observation:

The Church through her hymnography concentrates on the voluntary Passion of the Lord Jesus Christ. The Church does not and has not concentrated on the way the Jews treated Christ -- as is evidenced by the way the New Testament writers referred to these events -- because these Jews in their unrepentance and selfishness "did not know what they were doing". In the same way that many other peoples (Turks, Latins etc.) "did not know what they were doing" when they attacked and continue to attack Orthodoxy, being against Christ, and the Church never concentrated on their crimes as the primal focal point but called them many times to repentance, feeling sad for these deviations, the same attitude holds here and always. The Church teaches prayer for all: first for the enemies and then for the friends. This is because the enemies have a greater need for repentance, as they are further away.

The Orthodox Saints always blessed the enemies of the Church, who "did not know what they were doing". Many Jews that have understood this selfless love of the Saints are today Christian, including some notable ex-rabbis. And even those who have not understood it -- some of whom may therefore attack the Church with their actions -- are again people who have deviated and insist on their unrepentance. We feel sad for this without having feelings of hatred, feelings that will most assuredly lead us to hell. After all, as we see in our Patristic Section, History is in the hands of God who allows for things to happen. Even the actions of many of our enemies eventually turn for the profit of the Church, while of course the trials She goes through also ensure that the Orthodox stay on the Orthodox Path as we share in the Crucifixion of Christ by carrying our own cross too.

Also, we should realise that the Grace of God acts on man externally before he comes to His Orthodox Church through Baptism, whenever that man is well-meaning of course and seeks the truth and upholds the various distorted views on Christ, the laws of his conscience, the Law of Moses, or whatever else was given to him in his life because, through circumstance, he had not managed thus far to meet the fullness of the Truth of Christ in it. In the case of heterodox well-meaning Christians, the Grace acts externally while the devil still acts from within, whereas after Baptism and Chrismation, Orthodox Christians have the Grace acting internally, while the devil continues his attacks, but from outside.

Therefore, while we can say with certainty that Orthodox Christians and all those who met and lived the Truth of Christ but opposed it will not be saved (Judas Iscariote, Kazantzakis), we can also say that those who even opposed Christ because they did not know better but were well-meaning can be saved (Saul before his conversion), as well as other people who may lie outside the Church of Christ due to their circumstances (e.g. a pious man who was born in a small village in China yet never found out about Christianity may be judged according to the fake Buddhist philosophical beliefs he followed and the law of his conscience).

At the same time, well-meaning people who follow contemporary Judaism will be judged accordingly by God (based upon the Law of Moses), as will the Moslems or Idolaters (they will be judged each according to their conscience and beliefs). Both Judaism and Islam are two of the higher religions. Of course, this does not change where the Truth of Christ lies, but the point is that the Orthodox Church (that identifies our conception of God with His self-revelation in History and is therefore not a religion in the contemporary sense of the word) condemns the fake dogmas and (fake) religions. It cures our fantasies. Therefore there is never any issue of personal involvement against some individual (Judaizer, Moslem, Idolater etc.) but only against the false (and therefore antichristian) beliefs (respectively, of Judaism, Islam, Paganism etc.).

In particular, it is equally anti-Orthodox to stress the issues of violence done against Christ to such an extent that they are used by some as a means for propaganda, to foster or excuse phyletic hatred against minorities. One good example of this is the Hellenic New Idolaters, a small movement in Greece that is most certainly anti-Semitic and of course also anti-Orthodox (they call us the ... "Jewish Church" that ... betrayed the "True Hellenic Church"! For more on the New Idolaters, please look at the OODE website).

The Church, of course, has condemned not only the New Idolaters but also phyletism in general. This means that phyletically-oriented Zionists (Jews who believe that they are superior to the ... goyim and see fleshly Israel as the ultimate cultivation of their dream to conquer) as well as Greeks who believe they are the descendants of the ... Ancient Alien Gods of Hel (hence the name ... Hel-lenne according to their crazy theories), and who may even happen to be Orthodox Christian (in theory!), are under condemnation by the Orthodox Church. Such beliefs do not differ substantially from the Aryan racist philosophies of the Germanic theosophically-based Third Reich, whose members ironically held to similar beliefs and as is well-known persecuted both Jews and Greeks!

This is also one of the reasons that we, together with Archbishop Christodoulos of Athens and All-Greece, agree that the extreme violence portrayed in Mel Gibson's film The Passion of the Christ (that we all refused to watch together with millions of other Orthodox but learnt of the exact contents of through the media) is against the spirit of the Gospels that present people's calamities and weaknesses through a very different prism than that of "the world", viz. the prism of Divine Love that aims at our repentance.

(Another reason we strongly object to films like Mel Gibson's The Passion of the Christ is the fact that we find the portrayal of Christ by an actor to be disrespectful. It is perhaps not chance that the actor who played Christ was stricken by lightning during rehearsals, a warning that he did not take heed to; nor is it a random event that most actors who played the role of Christ through the centuries did not do very well in their career or had many accidents and other problems in their lives.)

The Holy Fathers who wrote the chants did not (and do not) know of political correctness; they always wrote (and write) with love in their heart for all people in the world. It is an unalterable dogma of the Orthodox Church that all people, no matter what they do by the wishes of the devil, are born equal as images of the Holy Trinity, unique through history.

Many Jews became Orthodox Christians since the beginning, forming a large part of the first Christian Church. Others became Christian later on, after witnessing Christ's Church expand throughout the world. The scattering of the Jews was not done by God for "revenge", as we understand it in a legal manner, but again out of true love, in order to convince them that He is the long-awaited Messiah as He is worshipped all over the world; in other words, He did it so they can come back to Him. Very few Jews would have become Christian today had this not happened.

These words are also mentioned by St. John Chrysostom whose Liturgy we