Answer:

After a serious long-term illness, on June 18, 2011 at 18:18. Schema-Archimandrite George (Sava) departed to the Lord.
Father George lived to be 70 years old.

On June 18, 2011, earthly life ceased Orthodox pastor, known throughout Russia and far beyond its borders - Schema-Archimandrite George (Yuri Yuryevich Savva)- spiritual father, teacher, mentor, doctor of souls and bodies of many thousands of Orthodox Christians.
His whole life from early childhood was devoted to serving God, no matter what he did: working on the construction of temples, helping the sick and suffering, cultivating the land or other concerns.
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Answer o. George:
« First of all, in case of such terrible deadly diseases as cancer, it is necessary to prepare a general Confession: confess to a priest and worthily partake of the Body and Blood of Christ.
Secondly, with this serious illness Like cancer, an accurate medical diagnosis and observation by medical specialists are necessary.
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Healer of body and soul.
Rector of the Holy Spiritual Monastery in Timashevsk, Archimandrite Georgy (Savva)

"KI" has already reported that Father Georgy is the only one in the Ekaterinodar and Kuban diocese - reprimands people possessed by demons(read the interview with Metropolitan Isidore in No. 68 of April 18, 2009).

However, he is no less famous for his gift of healing: Father George is an unrivaled herbalist. He learned the intricacies of herbal medicine back in teenage years, being a novice of a monastery that stood on the border with Romania.
He moved to Kuban following the bishop, and now Metropolitan Isidore, 22 years ago.
Thousands of people from all over Russia come to Father George for help; they are not afraid even of a huge line of similarly suffering people. His talent as a healer is legendary. They say that his herbal remedies help even where official medicine is powerless. However, the abbot of the monastery heals not only with deeds, but also with words. First of all, he tries to convey to a person that the soul must first be cured, and explains: it is not he who heals, but God.
It is necessary to say a few words about the monastery itself - the first men's monastery in Kuban, built after perestroika. It houses many shrines that pilgrims from all over the country come to venerate. In particular, these are arks with particles of the relics of 23 saints, particles of the Mamre oak (near the oak grove of Mamre, which once grew in the Holy Land, the appearance of three angels to Abraham occurred) and olives from the Garden of Gethsemane (a witness to the prayer of Christ).
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The future archimandrite was born on February 6, 1942, in Transcarpathia, in a believing family. After finishing school he entered Preobra as a novice convent village of Tereblya, Transcarpathian region, carried out obedience in the monasteries that were at that time on the Carpathian land. It was a difficult time, a time of persecution of the Church. When the last one was closed in 1961 monastery, he was forced to leave for the Nikolaev region, and from 1962 to 1965 he served in the Soviet army.
On December 19, 1968, Archbishop of Irkutsk and Chita Veniamin cathedral Irkutsk was tonsured a monk with the name George in honor of St. Vmch. St. George the Victorious. On December 19, 1971 - on the day of memory of St. Nicholas the Wonderworker - in the St. Elias Cathedral of Arkhangelsk, Bishop Nikon of Arkhangelsk and Kholmogory ordained him a hierodeacon, and the next day - a hieromonk. From December 1971 to July 1972 he served as a priest of the Kazan Church in the city of Kirovsk, Murmansk Region, from July 1972 to April 1979 - as rector of the Epiphany Church in the village. Turovets, Kotlas district, Arkhangelsk region, since April 1979 - rector of the Transfiguration Church in the village of Aikino, Komi Autonomous Soviet Socialist Republic. In 1978 he graduated from the Moscow Theological Seminary.
In the north, the priest worked a lot for the glory of God, built a temple, which for those times was a miracle, for which he had to fully experience severe persecution, but the Lord always protected his faithful servant.
April 1, 1987 Fr. George was elevated to the rank of archimandrite, and on October 15, 1987, with the blessing of Bishop Isidore (Kirichenko), at that time Bishop of Krasnodar and Kuban, appointed rector of the Holy Ascension parish in Timashevsk. Then the dream of building a new temple instead of a house of worship and founding a monastery began to come true. According to the proposal of Bishop Isidore and by decision of the Holy Synod, it has already in June 1992, Archimandrite George was appointed abbot of the newly opened Holy Spiritual Monastery. From that time on, all the priest’s strength, all his labors were devoted to the creation and improvement of the monastery.
At the request of the girls who wanted to devote their lives to God in monastic rank The priest also petitioned for the opening of a nunnery. In 1994, the saint was revived and moved from the village of Malinino to the village of Rogovskaya, Timashevsky district. Mary Equal to the Apostles Magdalene convent, where, under the leadership of Archimandrite George, a temple was built and a subsidiary farm was organized.
For almost 20 years, the Holy Spirit Monastery developed under the leadership of Father George, strengthened, and expanded. Today the monastery has four courtyards. Two of them are on the territory of the Timashevsky district: Svyato-George in the Nekrasovo farmstead and a farmstead near the village of Dneprovskaya. One is in the Mezmai settlement of the Apsheronsky district and one is in the Andryukovsky settlement of the Mostovsky district. In each of them, Archimandrite George organized the construction of churches, other church buildings, and large subsidiary agriculture.
On June 8, 2011, with the blessing of the Metropolitan of Kuban and Ekaterinodar, the dean of the Holy Spirit Monastery, Hegumen John (Konovalov), in the presence of the brethren, tonsured Archimandrite George to the rank of the Great Angelic Image - the schema with the name George in honor of the Venerable George of Iveron Athos (namesake July 10, according to the new style).
Father was awarded several orders, although he himself always said that awards must be earned in Heaven.
After a serious long-term illness, on June 18, 2011 at 18:18. Schema-Archimandrite George departed to the Lord.
Eternal memory to the priest, who dedicated his entire difficult life to God and people!
Based on materials from " Orthodox Kuban «
» Schema-Archimandrite Georgy Savva
View topic - o. Georgy: A hundred ailments
EARTHLY WANDERER (rector of the Timashevsky Monastery) - "Native Kuban"

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We offer everyone accessible recipes for healing from many diseases, collected by the abbot of the Holy Spiritual Monastery in Timashev, Archimandrite Georgy (Sava).

For tumors of the digestive organs:
Garlic juice, plantain and honey.
Garlic juice, plantain and honey are taken 2 r. in a day. The first 5 days - garlic juice 10 drops, the second - 20 drops, the third - 30 drops, etc., up to a dose of 2 tsp. Then the dose is increased to 1 table. l. Garlic juice is washed down with 1-2 tablespoons. l. fresh plantain juice, and after half an hour, take 1 table. l. honey. At first, garlic juice is especially difficult to swallow, causing a burning sensation and headache. However, after a few weeks the condition improves somewhat. After 3 months treatment, the dose of garlic juice is gradually reduced until it reaches 10 drops, which are taken for 5 days. This is where the treatment with garlic juice ends, but take 1 tablespoon of plantain juice. l. 4 rub. per day continues for another year (it is diluted with alcohol 1:1).

For stomach cancer:
Infusion of herbs and propolis
Collection: wormwood, root - 40 g, potato flowers - 35 g, calendula, flowers - 15 g, calamus rhizome - 10 g.
2 table. l. dry crushed mixture, pour 0.5 liters of boiling water, leave for 3-5 hours, strain and drink 1/2 cup, adding 40-60 drops of 10% alcoholic propolis extract, 3 r. a day half an hour before meals. Take until completely cured.
10% alcohol extract of propolis: take 40-60 drops of alcohol extract of propolis (or 20-30% propolis tincture in 90% alcohol) in 30-50 ml of water half an hour or 1 hour before meals, 3 r. in a day.
Method for preparing the extract: pour 10 g of crushed propolis into 90 ml of 96% alcohol, leave at room temperature in a dark place for 3 days and place in the refrigerator for 24 hours. Then filter the supernatant liquid through a double layer of gauze. The extract is ready.

For malignant tumors of the gastrointestinal tract:
Burdock tincture and propolis
Pour dry crushed burdock roots into a dark glass bottle with vodka in a ratio of 1:10, leave in a dark place for 8-10 days, shaking from time to time, then filter. Drink 1 table on an empty stomach. l. tinctures and 40-60 drops of 10% alcoholic extract of propolis with 50 ml of water 3-4 times a day half an hour before meals. Burdock roots are harvested in early spring or autumn from plants of the first year of life.
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The memory of the righteous with praise and his memory for generations and generations | Monastery "Krestovaya Hermitage", Solokh-Aul village
"My spiritual father, Archimandrite Georgy (Savva)
“Not long before his death, Father George felt better, began to accept and said: soon so many of you will gather here, you will stand from the monastery all the way to the highway. After that, he again felt a deterioration in his health, accepted the schema and on June 18 passed into eternity "
Pilgrimage to the Holy Spirit Monastery - The ABC of a Pilgrim
How to get there
Address: Krasnodar region, Timashevsk, st. Friendship, 1.

Telephone: 8(861 30)4-01-24 (gatekeeper);
+7-86130-4-25-72 (phone number of the rector’s reception)
Call in advance and coordinate your arrival by phone
+7 918 25 44 245 (hieromonk Vasily)

Published: Jun 21 2014
Pilgrims from all over Russia visited the Holy Spiritual Monastery in the Kuban outback. So every year - now for the third time - Timashevsk celebrates the anniversary of the repose of the monastery's abbot, Schema-Archimandrite George (Sava). Our colleagues from Krasnodar also attended the service.
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I called on August 16, 2016 to the Holy Spirit Monastery
Address: Krasnodar region, Timashevsk, st. Friendship, 1.
Phone: 8(861 30)4-01-24 (gatekeeper); there they gave me the phone number of the monastery pharmacy, which is located in Timoshevsk. I asked how I could purchase a collection of 16 herbs according to Father George’s recipe. They answered that it was necessary to send money to the name, probably, of the manager of this pharmacy, I spoke with her, they gave the address of this pharmacy in Timoshevsk. After three days, you need to call the pharmacy back again, if the money has arrived, the customer’s address is specified and the herbal collection is sent by mail. For one course of treatment for 70 days they will send 4 sachets of 26 grams each, i.e. 104 gr. collecting herbs according to the recipe of Father George.
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The rector of the Holy Spiritual Monastery of Timashevsky, Archimandrite Georgy, is not only a clergyman, but also a professional herbalist. His prescriptions contain special, unknown recipes for curing many diseases. Many patients come to him from different cities, and for each he selects a special recipe. A huge number of people who received healing thanks to the recipes and implementation of the instructions of Father George. Because the healing of the body comes from the healing of the soul and the correction of life. True repentance is a turning away from sins, which leads to recovery.
A collection of 16 herbs by Archimandrite George treats many diseases. It is used for various types cancer. Treats tumors of any location, completely renews the structure of cells throughout the body. It has no contraindications. He even helped those whom official medicine refused. When using the collection, remember that the main thing in healing is turning to God.

1. Infusion of 16 herbs:
Sage – (35 gr.);
Nettle – (25 gr.);
Rosehip - (20 gr.);
Immortelle – (20 gr.);
Bearberry – (20 gr.);
Series – (20 gr.);
Wormwood – (15 gr.);
Yarrow – (10 gr.);
Chamomile – (10 gr.);
Dried flower – (10 gr.);
Thyme – (10 gr.);
Buckthorn bark – (10 gr.);
Birch buds – (10 gr.);


Motherwort – (10 gr.).

From the thoroughly crushed collection you need to take 26 grams (26 grams is approximately six tablespoons of a well-chopped collection), pour them into an enamel pan, pour 2.5 liters of boiling water, and leave on very low heat (95 degrees - no boiling!!! ) – exactly 3 hours.
During this time, the broth will evaporate to a smaller volume and become concentrated. At the end of 3 hours, strain the broth, cool and refrigerate. Drink 1 tablespoon warm (in severe cases - 3 tablespoons) 3 times a day 1 hour before meals.
The course of treatment is 30 days, then a break of 10-12 days, and repeat the treatment again. Take as many courses as needed for complete recovery. During treatment, carry out a control study of the condition of the tumor (ultrasound, x-ray). Store the infusion in the refrigerator until it runs out; In a properly functioning refrigerator, this infusion can be stored for a long time. When brewing herbs, do not forget to add holy water (preferably Epiphany water) to the decoctions - just a few drops.
This collection can also be prepared with alcohol (70% is possible) in a ratio of 1:4 (100g of carefully crushed collection per 400g of alcohol). Leave in a dark place for 1 month, take 1 teaspoon per table. a spoonful of water or milk 3-4 times a day 40 minutes before meals.
NOTE: The 16 herbs include a plant called "dried flower" which many people don't know about. This plant is otherwise called “cat’s paw”, “herb for forty ailments”, “heart immortelle” (not to be confused with sandy immortelle). “Dried flower” is also called “white immortelle”, “white St. John’s wort”, “serpentine grass”, “hernia grass” (because dried flower treats hernia). Dried flowers grow in dry meadows, pine forests, and wastelands, almost throughout the entire territory of Russia and Ukraine. This plant is up to 25 cm high, the flowers are collected in baskets of purple-pink or pale pink color. Blooms from May to the end of June. After drying, it completely retains its beautiful color.
And with this recipe, given by Archimandrite George, a woman was cured of stomach cancer.
2. There are 13 herbs here:
Sage – (35 gr.);
Nettle – (25 gr.);
Rosehip - (20 gr.);
Immortelle – (20 gr.);
Bearberry – (20 gr.);
Series – (20 gr.);
Wormwood – (15 gr.);
Yarrow – (10 gr.);
Chamomile – (10 gr.);
Birch buds – (10 gr.);
Trifol (or linden flowers) – (10 gr.);
Dry marsh - (10 gr.);
Motherwort – (10 gr.).
Preparation and dosage of use are the same as in the previous recipe.

(Based on materials from the newspaper "Heal by Faith")

In our difficult 21st century, the century of high pollution and radioactivity environment, the age of chemistry and genetically modified products, the age of economic and global cataclysms, political instability and all kinds of crises, high speeds, competition and stress... the human body and its psyche are subject to colossal, prohibitive stress. As never before, man has become susceptible to all kinds of nervous, somatic and mental illnesses; disability and mortality have increased, depression and suicide are on the rise. In the world, despite the emergence of new deadly diseases, the problem of such a disease as cancer remains highly relevant: more than 6 million people die from cancer in the world every year; In Russia today, every sixth Russian gets cancer.

However, few people know that although cancer is capable of destroying and destroying the body, it is quite possible to find control over it - neutralize it, neutralize it, and expel it from the body.

This task is quite successfully handled by some qualified Orthodox herbalists, including monastic herbalists, who carry out their treatment with means traditional medicine, with the simultaneous spiritual and moral assistance of the patient himself (church confession and communion, initiation into the Church and its sacraments.).

We present to your attention a set of anti-cancer remedies from Father George, published in the newspaper “Heal by Faith” in 2002.

Archimandrite Georgy is the rector of the Holy Spiritual Monastery of Timashevsky, which is in Krasnodar region. An amazing feature of Father George is that he is a professional herbalist; knows some special, unknown recipes for curing many diseases. Patients write to him and people come to him from different corners Russia and other former republics Soviet Union, and he selects the right medicine for everyone. Father George healed a huge number of people. His main requirement for every person who turns to him for help is confession, repentance and correction of life, because, according to the deep conviction of Fr. George (corresponding to the teachings of the Church), the roots of all diseases lie in human sins.

His patients repent, correct themselves, change their lifestyle, and at the same time take those decoctions and tinctures that Fr. George, and, as a result... they recover. Perhaps this is why so many recovered among Fr.’s patients. George.

With the blessing of Fr. Georgia began to appear in print from the late 90s Orthodox newspaper“Heal by Faith”, containing a huge number of traditional medicine recipes for all kinds of diseases, incl. recipes from Father George himself.

Letter to Fr. George:

“Two years ago, doctors discovered a malignant breast tumor in a friend of mine. She completed a course of chemotherapy, radiation and was already preparing for breast removal surgery...
One of her friends advised her to go to you, dear Father George. She was with you, and you prescribed her one collection of herbs, which she drank for 8 months and all this time she monitored the condition of the tumor with a doctor. Every month the tumor decreased, and at the beginning of the 9th month it disappeared completely. An examination by doctors confirmed the absence of a tumor. She recommended your collection to those women who underwent radiation with her at the oncology clinic, and they all managed without surgery and feel healthy. I would like to note that during treatment with this “wonderful” mixture, my friend did not eat meat at all. Is it possible to publish the recipe for this collection in your newspaper, perhaps it will help many people who are now fighting for their lives?

Answer o. George:

“First of all, in case of such terrible deadly diseases as cancer, it is necessary to prepare a general Confession: confess to a priest and worthily partake of the Body and Blood of Christ.
Secondly, with such a serious disease as cancer, an accurate medical diagnosis and observation by medical specialists are necessary. This collection in question has already been tested by many people and has helped many. This collection was used both by those whom official medicine was forced to abandon, and by those who only learned about their illness in initial stage. Once a man came to us, who was discharged from the hospital in a hopeless condition with a diagnosis of lung cancer. As you know, lung cancer has practically no cure, but I decided to give him this collection. I don’t know how long he took it, but he came to me 3.5 years later – alive”...

1. Infusion of 16 herbs:

Sage – (35 gr.);
Nettle – (25 gr.);
Rosehip - (20 gr.);
Immortelle – (20 gr.);
Bearberry – (20 gr.);
Series – (20 gr.);
Wormwood – (15 gr.);
Yarrow – (10 gr.);
Chamomile – (10 gr.);
Dried flower – (10 gr.);
Thyme – (10 gr.);
Buckthorn bark – (10 gr.);
Birch buds – (10 gr.);
Trifol (or linden flowers) – (10 gr.);
Dry marsh - (10 gr.);
Motherwort – (10 gr.).

The herbs must be finely chopped and mixed. Then take 26 grams from this collection (26 grams is approximately six tablespoons of well-chopped collection), put them in an enamel pan, pour 2.5 liters of boiling water, and leave on very low heat (95 degrees - no boiling!!!) - exactly 3 hours.

In 3 hours, the broth will evaporate to a smaller volume and become concentrated. After 3 hours, strain the broth, cool and refrigerate. Drink 1 tablespoon warm (in severe cases - 3 tablespoons) 3 times a day 1 hour before meals.

The course of treatment is 30 days, then a break of 10-12 days, and repeat the treatment again. Take as many courses as needed for complete recovery. During treatment, carry out a control study of the condition of the tumor (ultrasound, x-ray). Store the infusion in the refrigerator until it runs out; In a properly functioning refrigerator, this infusion can be stored for a long time. When brewing herbs, do not forget to add holy water (preferably Epiphany water) to the decoctions - just a few drops.

This collection can also be prepared with alcohol (70% is possible) in a ratio of 1:4 (100g of carefully crushed collection per 400g of alcohol). Leave in a dark place for 1 month, take 1 teaspoon per table. a spoonful of water or milk 3-4 times a day 40 minutes before meals.

NOTE: The 16 herbs include a plant called "dried flower" which many people don't know about. This plant is otherwise called “cat’s paw”, “herb for forty ailments”, “heart immortelle” (not to be confused with sandy immortelle). “Dried flower” is also called “white immortelle”, “white St. John’s wort”, “serpentine grass”, “hernia grass” (because dried flower treats hernia). Dried flowers grow in dry meadows, pine forests, and wastelands, almost throughout the entire territory of Russia and Ukraine. This plant is up to 25 cm high, the flowers are collected in baskets of purple-pink or pale pink color. Blooms from May to the end of June. After drying, it completely retains its beautiful color.

It is more effective to combine this infusion with oral administration. alcohol tincture Sophora japonica fruits and a mixture of cognac and sea buckthorn (or olive) oil.

2. Preparation of alcohol tincture from the fruits (or flowers) of Sophora japonica:

Take 50 grams of Sophora japonica fruits or flowers and infuse it in 0.5 liters of vodka (buy high-quality vodka, be careful not to buy a fake!). Of course, it is best to take medical alcohol instead of vodka (the proportions for alcohol are the same as for vodka). You need to insist for at least 40 days! Drink 1 teaspoon on an empty stomach and before meals 30 minutes 3-4 times a day. Drink for 40 days in a row, then get examined by an oncologist. If residual signs of the disease remain, the course must be repeated 15 days after the first course. In advanced stages of cancer, it is necessary to carry out five such courses and take Sophora along with an infusion of 16 herbs, which was mentioned above. Those who cannot drink alcohol should do this: brew one tablespoon of well-chopped sophora fruits in 1 glass of boiling water, leave overnight in a thermos, strain and drink 2 tablespoons 4 times a day 30 minutes before meals.

3. Preparation of a mixture of cognac (or medical alcohol) with olive or sea buckthorn oil:

Take 30 ml of high quality cognac (or medical alcohol) mixed with 30 ml of sea buckthorn or olive oil(no other oil can be used in this case!), shake well and take 1 tablespoon 3 times a day 1 hour before meals for 2 weeks in a row. So, carry out 3 courses with 10-day breaks, then undergo an examination to monitor the reduction of the tumor: donate blood, do an ultrasound examination of the diseased organ.

Prof. Yesenkulov last years lives and works in Austria. He is known as a successfully practicing phytotherapist-oncologist, the author of a number of scientific works confirming the effectiveness of treating oncological diseases using the complex method of combining herbal medicines with vitamin preparations based on changes psychological attitudes, lifestyle and quality of nutrition of the patient himself.

It is planned that in the near future, certain excerpts from his articles published in the newspaper “Heal by Faith” will also be placed on the pages of this magazine.

After his enthronement, the new Pope Benedict announced the resumption of the theological dialogue between Orthodox and Roman Catholics, which was interrupted in July 2000 due to Union. In this regard, various assessments of the position taken by the pontiff in relation to important theological problems that create obstacles to the restoration of church unity arose.

Regardless of these assessments, Orthodox Christians look at the restoration of church unity only as a return of Roman Catholics to “that which has been handed down once and for all by the holy faith,” from which Roman Catholics deviated with the heretical dogmas of papal infallibility and papal supremacy, o filioque , about the creatureliness of Divine grace and others.

In an attempt to understand what we should expect from the renewed dialogue, and given the increased danger of proselytizing Roman Catholicism among Orthodox Christians, we publish, with slight modifications, our conversation on the main differences between the Orthodox Church and Roman Catholicism, which took place in 1998 in metropolis at the request of His Eminence.

One of the characteristic features of our era of pluralism is the desire of different states and peoples for rapprochement. Representatives of various Christian denominations or religions are also moving in this direction, who, despite the great differences in doctrinal issues, regularly gather to conduct official or informal dialogues.

However, the superficial ecumenism implanted today, which ignores the existing dogmatic differences of religions, instead of approaching Christian unity, on the contrary, makes it impossible. Father Dimitri Staniloas writes about this: “Those who strive to achieve unity at any cost often experience enthusiasm and confidence that through sensual warmth it is possible to soften reality and remake it without any difficulties; in addition, they believe that a diplomatic and compromising mentality, as well as mutual concessions, will make possible reconciliation in dogmatic or general provisions that keep the churches divided. Both of these ways in which reality is perceived or ignored undermines or makes relative the doctrinal foundations set forth in some of the articles of faith of the churches. Such activity shows how little importance some Christian societies attach to these dogmatic truths. Armed with enthusiasm and diplomacy, they propose such exchanges and compromises in the tenets of faith that, supposedly, will not lead to any fundamental losses. However, these compromises pose a great danger to churches in which dogma is of paramount importance. For these churches, such offers of exchange and compromise may amount to unwarranted attacks."

There is another reason why we must be aware of the differences between us: it is necessary to maintain the dogmatic consciousness of the Orthodox in a state of constant vigil.

We live in an era of inter-Christian and inter-religious syncretism and disorder, the values ​​of the so-called “ New Era" The fullness of our Church may be damaged.

Recently, a lecturer at the University of Athens wrote that he could light a candle in front of an icon of the Virgin Mary in the same way as in front of a statue of one of the Hindu deities.

In dialogue with the heterodox, the necessary pastoral duty of the clergy of our Church is to confess the Orthodox faith without compromise, as well as to teach and edify the Orthodox people, especially where the faith is confused due to ignorance of the differences between our doctrinal truths and the dogmas of other confessions and religions. They should teach people our faith much more and point out its differences in those areas where proselytism operates directly or indirectly. The advice of the great Apostle Paul is heard by us even today: “Take heed to yourselves and to all the flock in which you have the Holy Spirit, and appoint bishops to shepherd the Church of God” (Acts 20:28).

Let us explore the most important differences between the Orthodox faith and Roman Catholicism.

A. VATICAN STATE

The Vatican is the center of the management system - the Roman mechanism catholic church and the papal state. The Pope is the head of the Roman Catholic Church and at the same time the ruler of the Vatican State, which has ministers, an economy, formerly had an army, and now has police, diplomats and everything else that is inherent in a state. We all know what bloody and long-term wars the popes fought in the past; for example, the war that began under Pope Gregory VI in 1076 lasted 200 years. The purpose of these wars was to secure and expand the Vatican State. And today, despite a significant reduction in its area, the Vatican actively interferes in the affairs of other states and promotes its decisions and plans for its own benefit. As a result, people die and other peoples suffer, including Orthodox Christians, as was recently the case in the war of Croats and Muslims against Orthodox Serbia.

In various countries the pope is represented by nuncios, each of whom is his eye and ear. In Africa, for example, there is a Latin archbishop, a uniate bishop and a nuncio. All three are representatives of the pope. Papo-Caesarist claims were expressed by Pope Innocent III (1198-1216) in his Homily spoken at his enthronement: “He who has a bride is a groom. But this bride (the Church) was not betrothed empty-handed, but brought me an incomparable, valuable dowry, that is, the fullness of spiritual blessings and the breadth of worldly ones, the greatness and abundance of both... As a symbol of worldly blessings, she gave me a crown : a miter as a symbol of the priesthood, and a crown as a symbol of the kingdom, and made me the representative of the Lord in vestments, writing along its edge: “King of kings and Lord of lords.”

According to Western tradition, the emperor was obliged to hold the bridle and spur of the papal horse at official meetings, thereby showing his submission to the pope. The combination of ecclesiastical and political power in one person is, in accordance with the teaching of our Lord and the holy apostles, unacceptable. The words of the Lord are well known: “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mark 12:17). Possession of double power, according to Saint Nicodemus, is “an incompatible mixture and a monster that kills others.” The confusion of two powers - spiritual and worldly, two kingdoms - heavenly and earthly - is a sign of the secularization of the Church. Thus, the Church succumbs to the second temptation of Christ from the devil: in exchange for worshiping him, he offers power over all earthly kingdoms. The Lord Jesus Christ then answered him: “Worship the Lord your God and serve Him alone” (Matthew 4:10). Let's remember F. M. Dostoevsky with his Grand Inquisitor. Because of such an unmixable mixture, the entire position of the Church suffers greatly and becomes worldly.

This difference between us and the Vatican is significant and should be discussed in the ongoing dialogue. How can the Holy Orthodox Church unite with a church that is also a state?

It is necessary to note here: state power is one thing, and in economic terms the perception of a temporary ethnarchic mission to console and support members of the Church who are under slavish oppression is quite another.

In heavy historical periods slavery and oppression of the people, our Church has always assigned the duties of ethnarch to the patriarch and bishops. However, the ethnarch had a completely different role than, for example, ministers or presidents of the republic, who vested state power in themselves.

The ethnarch is the defender of the persecuted and tormented Orthodox people. It is known what a significant mission the Ecumenical Patriarchs carried out as ethnarchs Orthodox peoples, including Orthodox Greeks during the period of Turkish occupation, many of them paid for this mission with their blood, such as St. Gregory V, who was tortured and killed by the Turks.

Let us now move on to other theological differences.

B. FILIOQUE

It's about about the well-known addition “and from the Son” (Filioque) in the Creed about the Holy Spirit. According to the teaching of Roman Catholics, the Holy Spirit does not come only from the Father, as the Lord says in Holy Gospel, but also from the Son. The very first Saint Photius the Great, Patriarch of Constantinople, and then many great fathers: St. Gregory Palamas, St. Mark of Ephesus and others branded this heretical addition with invincible arguments.

Patriarch Photius of Constantinople writes: “The Lord and God says to us: “The Spirit who proceeds from the Father.” And the fathers of this new-found wickedness say: “The Spirit who proceeds from the Son.” Who wouldn’t close their ears so as not to hear this incredible blasphemy? She rebels against the Gospel, resists the holy Councils, crosses out the blessed and holy fathers: Athanasius the Great, Gregory, famous in theology, the royal vestment of the Church - Basil the Great, the sea of ​​​​wisdom of St. John - truly Chrysostom. But what am I talking about so-and-so or so-and-so? This blasphemous and God-fighting speech takes up arms against all the holy prophets, apostles, hierarchs, martyrs and the Lord’s sayings themselves.”

According to the teaching of the Holy Fathers, this addition is anti-evangelical. The Lord definitely says that the Holy Spirit proceeds from the Father. The Filioque concerns the Trinity mystery itself, because it introduces duality into the Holy Trinity and makes the super-rational mystery logical, that is, it is an attempt to logically, by reason, and not by faith, approach its comprehension.

Here is how Vladimir Lossky says about it: “If in the first case (Filioque) faith seeks reason in order to move revelation to the level of philosophy, in the second case (Orthodox Triadology) reason seeks the reality of faith in order to be transformed, delving even more into the secrets of revelation. Since the dogma of the Holy Trinity represents the essence of any theological thought arising from the region which the Greek fathers called fundamental theology, everyone understands that one difference in this essential place, however insignificant it may seem at first glance, is of very decisive importance. We are talking about “philosophical anthropomorphism, which has nothing to do with the revealed anthropomorphism of the Bible.” “The dogma of the filioque introduces the god of philosophers and scientists into the bosom of the Living God and replaces with it “the hidden God, who covered darkness with His cover” (Deus absconditus, qui posuit tenebras latibulum suum). The incomprehensible essence of the Father, Son and Holy Spirit receives a positive, defining identification. It becomes the subject of “natural theology”: it is “God in general”, which can be equated with the God of Descartes or Leibniz, or, who knows, to some extent even with the God of Voltaire and the dis-Christian theists of the 18th century.”

But His Holiness the Ecumenical Patriarch, speaking at the University of Thessaloniki on October 1, 1997, noted the special significance of the consequences of the filioque in ecclesiology.

And this is very important, since some Orthodox and non-Orthodox are of the opinion that the East and West set out in different ways one and the same apostolic tradition, and this is supposedly a Photian tradition. Such opinions contain terrible distortions and have nothing to do with Patriarch Photius, who was one of the great confessors of Orthodoxy and strongly denounced the slander of the filioque.

IN. CREATURE GRACE

When in the XIV century. The Western monk Varlaam arrived in Byzantium and preached that the grace of God is created (i.e., created), then the Orthodox, through Saint Gregory Palamas, confessed Divine grace as uncreated.

This difference is also significant.

If the grace of God is created, then it cannot deify a person. Moreover, if the grace of God is created, the goal of life in Christ cannot be deification, but only moral correction. That's why in the West they don't talk about deification as a goal human life, but about moral improvement, i.e., that we should become more good people, however, not gods by grace. Consequently, the Church cannot be a society of deification, but is an institution that gives justice to people in a legal and judicial way through created grace. In other words, ultimately, the very truth of the Church as the reality of divine-human communion is abolished.

In this case, the sacraments of the Church are not a sign of the presence of God in the Church and man’s communication with the uncreated grace of God, but are a kind of “tap”: the Church opens it, and created grace flows out of it, from which people expect benefit and legal justification. Thus, the sacraments are perceived as a judicial phenomenon, and not an ecclesiological one. Likewise, asceticism is reduced to the category of moral and ethical exercises. In this case, a struggling Christian cannot experience uncreated grace, and the Tabor uncreated light cannot be seen. According to St. Gregory Palamas, in this case it turns out that man remains without consolation and without love from the Divine light, he does not participate in the glory, in the light and in the Kingdom of God of the Trinity. Likewise, theology without the experience of the uncreated light becomes scholastic and rationalistic. Man finds himself locked in the prison of this world, unable to discover and anticipate the coming Kingdom.

Orthodox Church Great Councils of the 14th century. confirmed the doctrine of the difference between the essence and energies of God and the doctrine of the uncreated Divine Light. She decreed with her theology and proclaimed Saint Gregory Palamas the true teacher and luminary of the Church, and also anathematized those who did not accept his teaching. Catholics to this day have not accepted this teaching, and many of them struggle with the teaching of Gregory Palamas.

This difference has never been discussed in theological dialogue, but it is so significant that it must be discussed, because if, in the end, unification occurs, is it possible for us to simultaneously believe that the grace of God is uncreated, and the Roman Catholics - that grace is created? Let us remember here Saint Gregory the Theologian to the Doukhobor Macedonians: “If the Holy Spirit is not God, then let Himself first become God (lit.: deified), and then it will deify me, who is equal to Him.”

The faith of the Orthodox Church that the grace of God is the uncreated energy of the Trinity God and is contemplated mysteriously and ineffably by the perfect and holy as the uncreated Light, like the light of Tabor, is unshakable. This is the experience of the Church, which the saints of many centuries have experienced within themselves.

As St. Mark of Ephesus, “and we, in agreement with the holy fathers, say that uncreated and Divine nature is uncreated (grace) and will and energy. They (Latinists) with the Latins and Thomas equate will with essence, and they say about Divine energy that it is created, despite the fact that it is Divinity, Divine and immaterial light, the Holy Spirit or anything else similar to this. So what emerges is a created Deity, and a created Divine Light, and a created Holy Spirit, and creatures cunningly pray to them.”

Examples and personal testimonies of modern holy elders - such as elders Sophrony (Sakharov) and Paisiy Svyatogorets - confirm the veracity of these words. Elder Sophrony, a saint and the founder of the stauropegial monastery of the Venerable Forerunner in Essex (England), outlined the experience of knowing the uncreated light in very significant books, which, as a legend, he left to us out of his love for us.

G. PRIMALITY OF POWER, INERRANCE

By the teaching of the filioque that “and from the Son proceeds the Holy Spirit,” a dual principle is introduced in the Holy Trinity, which establishes ditheism, and this degrades the honor of the Holy Spirit. The debasement of the Holy Spirit created a serious gap in the Church that needed to be filled. One person wanted to do this - dad.

Thus, by the Holy Spirit, the infallibility of the Church is transferred to man - the “infallible” ruler of the entire Church.

In order not to be unfounded and not to make an unfounded accusation of the Roman Catholic Church, we place below a characteristic excerpt from the “Dogmatic Decree on the Church” - one of the books containing the decisions of the Second Vatican Council (for Roman Catholics this is the 20th Ecumenical Council).

“However, the council or fullness of bishops has no authority unless it is in communion with the bishop of Rome, the successor of St. Peter and the head of this assembly, since the full power of his primacy continues to remain over all pastors and believers. Indeed, the Bishop of Rome... as the Vicar of Christ and the shepherd of the entire Church has in the Church full, highest and universal power, which he can always and freely exercise... The Roman Pontiff as the successor of the Apostle Peter is the constant and visible source and foundation of the unity of bishops and the multitude of the faithful ".

We also present excerpts related to this topic from the official “Catechism of the Catholic Church”: “The only Church of Christ... is the one whose care our Savior, after His Resurrection, entrusted to the Apostle Peter (John 21:17), entrusting to him and the other apostles its spread and management... This Church, which was constituted and formed as a society within the world, is located in the Catholic Church, which is governed by the successor of the Apostle Peter and the bishops who are in communion with him.” “The Assembly of Bishops governs the entire Church through an official body - the Ecumenical Council.” “An Ecumenical Council cannot exist if it is not approved in this capacity or, at least, is not declared recognized by the successor of the Apostle Peter.” “The Roman Pontiff, the head of the assembly of bishops, by reason of his dignity, has infallibility when, as the shepherd and highest teacher of all believers, strengthening his brothers in the faith, he proclaims in a certain “Act” a single teaching relating to faith or morals...” “For The canonical consecration of a bishop today requires the special permission of the Roman Pontiff because of his special status, for he is the greatest visible connection of society with local churches within one Church, as well as a guarantee of their freedom."

It is also worthy of note that the pope in official papers signs himself not as a bishop of Rome, but as a bishop Universal Church, or simply by your name, for example: “John Paul II”. He probably considers himself the supreme bishop, or bishop of bishops.

The Second Vatican Council emphasized the dogma of infallibility, confirming and developing it: “The religious submission of the will and mind must be manifested in a special manner in relation to the teaching authority of the Roman Pontiff, even when he does not speak ex cathedra.”

The above is nothing more than a statement that “infallibility” applies to any decision of the pope. In other words, if the First Vatican Council declared infallible only the decisions of the pope proclaimed from the pulpit, as well as those in which the term was used defenimus(lat. install), then the Second Vatican Council considered that the pope is infallible not only in the officially stated opinions, but also in any opinions expressed by him.

All this clearly shows that the Ecumenical Council is becoming an advisory body of the popes. Infallibility in the Roman Catholic Church belongs not to the Ecumenical Council, but to the Pope. However, who declared the pope infallible? A cathedral in error?

Thus, the conciliar power transferred by the Holy Apostles is replaced by a pope-centric power. The "infallible" pope becomes the center and source of the unity of the Church, and this means that one person is required to maintain the unity of the Church. This is how the place of Christ and the Holy Spirit is pushed aside and diminished. Moreover, with the transfer of infallibility from the Holy Spirit to the personality of the pope, the eschatological perspective of the Church in history is limited - the Church becomes world-sustaining.

We Orthodox Christians read the above documents with deep sorrow, if not with sacred indignation. We consider them blasphemy against the Holy Spirit. This is how we understand the stern but humane words of the late Archimandrite Justin (Popovich): “In the history of the human race, there are mainly three falls: Adam, Judas, and the Pope.”

Such a strict position, similar to the statement of St. Justin (Popovich), the Orthodox Church has preserved for many centuries. The Orthodox have always opposed the papal claims to the primacy of power and infallibility with Orthodox ecclesiology. Patriarch of Alexandria Mitrophanios Kritopoulos says: “It is unheard of for a mortal man with many sins to be called the head of the Church. After all, he, being a man, is subject to death. In the meantime, they elect another to succeed him, the Church will be forced to remain without a head. But just as a body cannot live without a head, so the Church cannot remain without its head even for a short time. Therefore, the Church needs an immortal Head in order to always remain alive and active, like the Head Himself... Such a Head of the Catholic Church is the Lord Jesus Christ, Who is the Head of all, thanks to Him the whole body acts harmoniously...”

Dositheus of Jerusalem in his famous work “Confession” during the Turkish occupation (1672) writes: “Since a mortal man cannot at all be the eternal head of the Catholic Church (meaning the Orthodox Church), our Lord Jesus Christ Himself is the Head and Himself holds the stern oars governance in the Church, he controls the helm through the Holy Fathers."

In 1895, the Synod of the Ecumenical Patriarchate under Patriarch Anthimus VI issued an encyclical of exceptional importance, addressed to the clergy and the pious church plenitude of the patriarchal throne of Constantinople. This was a response to the district message of Pope Leontius XIII, who, addressing the rulers and people of the entire planet, as well as Christians of the Orthodox Church, called on them to enter the bosom of the Catholic Church if they recognize the infallibility of the pope, his primacy and the universal power of the pope over the entire Church . Below we place quotes from the encyclical: “The Orthodox Eastern and Catholic Church of Christ recognizes no one else except the ineffably incarnate Son and Word of God as infallible on earth. And the Apostle Peter himself, whose successor the pope considers himself to be, denied the Lord three times and was twice denounced by the Apostle Paul as not being on the right path in relation to the truth of the Gospel.” [...] While the Orthodox Church maintains the Evangelical faith unchanged, “the present Roman Church is a church of innovations, changes in the works of the Fathers of the Church and incorrect interpretation of the Holy Scriptures and the definitions of the Holy Councils, and is therefore rightly and correctly declared illegal and considered illegal because it insists on your delusion. “It is better to glorify war,” says the divine St. Gregory the Theologian, - rather than the world separating from God."

At this point I would like to respond to a possible protest.

IN Lately From Roman Catholic theologians we hear friendly words addressed to our Orthodox Church, we observe their speeches at some Orthodox conferences. However, are there any reasons that could justify a change in the attitude of some of our Orthodox Christians towards papism?

Indeed, some individual representatives of Roman Catholics express sincere love for Orthodoxy. However, the policy of the official Vatican is different. The Vatican seems two-faced, because when it addresses us, it uses words of love, but at other times, especially when it addresses Roman Catholics, it demonstrates its old, well-known firm positions towards us. Also, we must not forget that every statement in the spirit of love for Orthodoxy does not necessarily refer to the Orthodox Church, but in general to Eastern Church, which for many Roman Catholics seems to be the same as the Uniate communities.

We refer to the text of the late John Panagopoula, teacher of the New Testament at the Theological University in Athens. He is an ecumenist and, commenting on the encyclical that talks about the unification of churches (Address of Pope John Paul II to Roman Catholics and all Christians, May 25, 1995), writes: “[...] A particularly significant number of paragraphs ( 50-61) encyclicals are dedicated to the Orthodox Church. While in relation to other Christian communities, Catholics recognize that they retain some elements of Christian truth (10-13), the Orthodox Church, on the contrary, is recognized by us as a sister church, the second “lung” of the Body of Christ (54), although it and continues to be in a state of separation from the Roman Catholic Church. Apostolic succession and the sacraments are also explicitly recognized, and the spiritual and liturgical heritage of our Church is wholeheartedly honoured. However, notwithstanding these assumptions, it is clearly implied that the Orthodox Church does not contain the full Christian truth, nor do the Protestant denominations, until they come into communion with the Roman See. The Roman Catholic Church again expresses its desire to become the source of supreme authority and judge of the ecclesiastical character of all Christian communities. [...] The Encyclical inexorably and inexorably returns to the proclamations of the decree on ecumenism of the ΙΙ Vatican Council. The main position of the Catholic Church is the following: communion of all churches with the Church of Rome is a necessary condition for unity. The primacy of the Roman pontiff is based on the will of God and is understood as “supervision” of church unity in the transmission of faith, in the celebration of sacraments and services, in missionary work, in the canonical system and Christian life at all. Only communication with the successors of Peter guarantees the completeness of the one Holy Catholic and Apostolic Church. Any conversation about ecclesiastical unity can be carried out on condition of recognition of the unlimited papal primacy, which God established "as a permanent and invisible power and the basis of unity."

As Orthodox believers, we must express our complete disappointment with this new encyclical of the Pope, since it contains the traditional Roman Catholic opinion about the Church and its unity, which since the 5th century. is a stumbling block in relations between churches. Theological dialogue has been going on for 1500 years, however, it has not led to any positive result, which, naturally, cannot be expected as long as the Roman Catholic Church stubbornly claims papal primacy. [...] In other words, the naive opinion that the new papal encyclical leaves open question about primacy is unforgivable. The only innovation in this matter is the reference to others and the requirement to solve problems in a diplomatic way, so that everyone demonstrates “powerful heroism” and “sacrifice of unity.” This position of the Vatican and the main anti-Orthodox action of the union forced the Ecumenical Patriarchate to interrupt the dialogue with Roman Catholics. The following is worthy of note: several months ago, in an interview with Austrian correspondents, His Holiness Patriarch stated that the Orthodox Church (with the exception of the Romanian Church) did not accept the Balamand agreement.

There are other differences between the two churches, including the doctrine of purifying fire, as well as the doctrine of Our Blessed Virgin Mary, which they call "Mariology". They do not want to understand that by proclaiming the dogma of the immaculate conception of the Most Holy Theotokos, they separate Her from the human race. This teaching carries soteriological consequences for humanity: if the Virgin Mary had a different nature, then it follows that the Lord, taking human nature from Her, deified a different nature, and not the common nature of all people.

All these differences have anthropocentrism as their common denominator. The product of anthropocentrism is the spirit of legalism and jurisprudence of the Roman Catholics, which is manifested in canon law and in many laws of the Western Church.

A simple example that confirms the above is the way in which the sacrament of confession is performed. The confessor and the confessor enter two adjacent rooms and there, without seeing each other, they carry out a kind of “trial”, at which the confessor lists his sins and receives penance prescribed by the canons of the Roman Catholic Church. In the Orthodox Church, this sacrament is perceived in a completely different way: confession is direct personal communication between the confessor and the confessor, when the confessor is a father, and the confessor is a spiritual child who comes to open his heart, express his pain, mourn his sins and accept proper spiritual medicine.

The anthropocentrism of the Roman Catholic Church is also manifested in constant innovations. The Orthodox Church, on the contrary, remains without innovation, adding nothing to what our Lord and the holy Apostles taught us. Our Church is exclusively evangelical and apostolic, and this is expressed in its life and canons, which are completely evangelical and apostolic.

Orthodoxy is a theocentric teaching. In contrast, in the West, both Catholics and Protestants are to a greater or lesser extent influenced by anthropocentrism. Therefore, the Russian theologian and philosopher Khomyakov said that Catholicism and Protestantism are two sides of the same coin. Also, Saint Nektarios of Aegina, comparing the Western Church with Protestantism, wrote: “The only difference between these two systems is the following: in the Western Church the central person is the pope; he is surrounded by many silent and unfree persons, who each time conform to the action of power and the thoughts of the central person in his place. For Protestants, the church is centered around the individual. Therefore, the Western church is an individual, and nothing more than that. However, who can guarantee us the unanimity of all popes? Since the Pope judges the truth according to what he thinks, interprets Holy Bible the way he wants, and speaks officially in the way that, in his opinion, is correct, then how does he differ from all the dogmatists of the Protestant Church, how does he differ from earthly rulers? Probably, among Protestants, each person makes up the church, but in the Western Church, the entire church is made up of one person.”

The essence of the above is clear - this is an empire: for Catholics - the empire of the pope, for Protestants - the personal empire of each Protestant, where everyone is the criterion of truth.

In the Orthodox Church, theoanthropocentrism is evidenced by everything that makes up its life and teaching: church art, icon painting, architecture, music, etc. If we compare the Madonna of the Renaissance with the Byzantine Mother of God, we will see the difference: Madonna is a beautiful woman, while while the Mother of God is, first of all, a deified person. If we compare the Temple of St. Peter with the Temple of Hagia Sophia, we will see how anthropocentrism found its grandiose expression in the material grandeur of the Temple of St. Peter. And vice versa, when entering the Church of Hagia Sophia, you feel that you are in heaven. The Church of Hagia Sophia amazes us not so much with its rich decoration, but with its sublime, heavenly beauty. The same thing happens in Byzantine church music, which evokes tenderness and lifts one to heaven, and it has nothing in common with polyphonic European music, which merely nourishes a person sensually.

For all these reasons, the unification of churches is a matter not only of reaching agreement on some dogmas, but of accepting the Orthodox, theoanthropocentric, Christocentric, triad-centric spirit in dogmas, in piety, in ecclesiology, in canon law, in pastoral care, in art, in asceticism.

In order for true unification to occur, either we must abandon our Orthodox theoanthropocentrism, or Catholics must abandon their anthropocentrism. The first, by the grace of our Lord, cannot happen, since it would be a betrayal of the Gospel of our Christ. But the second one is also very difficult to happen. However, “what is impossible with men is possible with God” (Luke 8:27). We believe that it will be a huge loss for non-Orthodox people if we renounce our Orthodoxy. As long as Orthodoxy has existed, it has preserved without innovation the gospel faith, “once delivered to the saints” (Jude 3), so long has there been a living testimony real communication God with man, the truth of the Church as divine-human communion. Thus, even non-Orthodox people who feel that they have lost true faith, know that it exists somewhere, and hope to find it. Maybe they, together or separately, will look for her, and find her, and find peace of mind. Let us preserve this Holy Faith not only for ourselves, but also for all non-Orthodox brothers, and for the whole world. As for the “two lungs,” that is, Catholicism and Orthodoxy, which the Church “breathes,” this theory cannot be accepted by the Orthodox side, since one “lung”—Catholicism—does not glorify the right Church and is already incurably sick.

We thank Holy Mother of God And Life-giving Trinity for the great gift - our Saint Orthodox faith, we also thank our pious ancestors, teachers, priests, bishops, our spiritual fathers, who kept it pure, passed it on to us and taught us this Holy Faith.

We confess that we would not be satisfied with a Church that replaces the God-man Christ with an "infallible" man - dad or Protestant.

We believe that our Church is one Holy, Catholic and Apostolic Church Christ, who has all the fullness of truth and grace.

We regret that heterodox Christians cannot rejoice in this fullness; moreover, they sometimes try to drag Orthodox Christians into their communities and make proselytes out of them. They have only a partial and distorted view of the truth. We honor the love they have for Christ and their good deeds, but we cannot agree that the interpretation they give of the Gospel of Christ is consistent with the teachings of Christ, the holy apostles, the holy fathers, the Local and Ecumenical saints cathedrals

We pray that Archpastor Christ - the only infallible Chief and Head of the Church - will lead them to the Holy Orthodox Church, which is their paternal home, from where they once left. May the Lord enlighten us Orthodox Christians so that we remain faithful to death to the holy and unchangeable faith, strengthening and growing in it, “until we all come into the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the full stature of Christ” (Eph. 4) , 13). AMEN.

FOOTNOTES AND NOTES

Migne, PL 217, 665AB. See: Archimandrite Spyridon Bilalis.Ὀγθοδοξία καί Παπισμός, Ἔκδ. "Ἀδελφ." Εὐνίκη, Ἀθῆναι, 1988. σ ελ. 155.

(In the image and likeness).ἔκδ. Β. Ρηγοπούλου, Θεσς / νίκη 1974, σελ.72 See. in the Russian edition of the article: The procession of the Holy Spirit in the Orthodox doctrine of the Trinity.

Lossky Vladimir. Κατ᾽ εἰκόνα καί καθ᾽ὁμοίωσιν Θεοῦ (In the image and likeness).ἔκδ. Β. Ρηγοπούλου, Θεσς / νίκη 1974, σελ.72 See. in the Russian edition of the article: The procession of the Holy Spirit in the Orthodox doctrine of the Trinity., VII.

ΕΠΕΣΚΕΧΨΑΤΟ ΗΜΑΣ (Πατριαρχικαί ἐ πισκέ ψεις εἰς τήν συμβασιλεύουσαν , 1997-1999-2000), ἔκδ. Ἱ. Μητροπόλεως Θεσσαλονίκης, Θεσσαλονίκη, 2000.

St. Gregory the Theologian. Word 34, to those who came from Egypt // Creations. Reprint - STSL, 1994. P. 497.