To Our Roman Catholic Friends, with Love in Truth…

A short exposition of the experiences of Roman Catholic saints according to the principles laid down in the Philokalia

From Holy Trinity-St. Sergius Lavra

Contents:
1. Introduction
2. Francis of Assisi
3. Blessed Angela
4. St. Catherine of Siena
5. Teresa of Avila
6.Teresa of Lisieux
7. Ignatius of Loyola
8. The wisdom of the fathers of the Philokalia (Saint Nilus of Sinai, St. Symeon the New Theologian, St. Gregory of Sinai)
9. Conclusion

1. Introduction:

...Frequently I am asked the question: “What is the difference between
Catholicism and Orthodoxy? Wherein lies its fault? Is it not, in fact, just a different
path to Christ?” Many times I have seen that it is enough to provide a few examples from the lives of catholic mystics for the inquirers to say: “Thank you, now it is
clear. That’s enough.”

Indeed, every Local Orthodox Church or non-Orthodox church can be judged by
her saints. Tell me who your saints are and I will tell what your church is.
Every church regards as saints only those who have realized the
Christian ideal in their life, as this Church understands it. That is why the
canonization or glorification of a particular saint is not only a testimony of the Church
about this Christian, who according to her judgment is worthy of her glory
as an example to follow. It is likewise a testimony of the Church
about herself. By the saints we can best of all form a judgement concerning
the true or imaginary sanctity of the Church.

Here are a few examples to illustrate the idea of sanctity in Catholicism.

2. Francis of Assisi

One of the greatest Catholic saints is Francis of Assisi (13th century). His
spiritual outlook is revealed through the following facts. Once Francis
prayed for a long time (the subject of his prayer is very indicative) “about
two mercies”: “The first is … that I can go through all the sufferings that
You, O Sweetest Jesus, have gone through in Your excruciating passions. And
the second mercy… is that I could feel the infinite love, with which you,
Son of God, were burning.” As we see, Francis was concerned not about the
feeling of being sinful, but he openly claimed for equality with Christ!
During this prayer Francis “felt absolutely turned into Jesus”, Whom he saw
at once as a six-winged Seraph, striking him with firing arrows at the
points of cross wounds of Jesus Christ (hands, feet and the right side).
After this vision painful bleeding wounds (stigmata) appeared - the traces
of “Jesus’ passions” (M.V.Lodyzhensky. Invisible light. - Pg. 1915. -
P.109).

The nature of such stigmata is well-known in psychiatry: permanent
concentration of one’s attention on the Christ’s passions excites the nerves and
psyche of a person and may cause such an effect after prolonged exercise. There is
grace-giving in it, because in such compassion with Christ there is no true
love, about which the Lord directly said: He who has my commandments, and
keeps them, he is the one who loves me (Joh.14:21). That is why substitution
of struggle with one’s old man by imaginary emotions of “compassion” is one
of the gravest mistakes in the spiritual life, which leads many ascetics to
self-conceit, pride - to apparent spiritual deceit accompanied by direct
mental disorder (comp. Francis’s “sermons” to birds, wolf, turtle-doves,
snakes, flowers, his awe of fire, stones, worms).

The goal of life set by Francis is also very indicative: “I laboured and
want to labour further…, for it brings honour” (St. Francis of Assisi. - M.,
Izd.Frantsiskantsev, 1995. - P.145). Francis wishes to suffer for the others
and atone their sins (P.20). And at the end of his life he frankly said: “I
do not know any transgression of mine that I have not atoned by confession
and repentance” (M.V.Lodyzhensky. - p.129). All this testifies for his not
seeing his sins, i.e. his total spiritual blindness.

For a comparison I’ll describe to you a moment from life of St. Sisoe the
Great (5th century). “Just before his death, surrounded by the brethren,
when Sisoe looked like talking with invisible ones, to the question “Father,
tell us, whom are you talking with?” he said: “The angels have come to take
me, but I pray to them that they let me stay here for a short time for
repentance”. Knowing that Sisoi was perfect in virtues the brethren objected
to him: “Father, you have no need in repentance”, and Sisoi answered like
this: “Verily, I do not know, if I have at least started the cause of my
repentance” (Lodyzhensky. - p.133). This deep understanding and vision of one’s
imperfection is the most distinctive trait of all true saints.

Posted on 11/16/04. Filed under: The Contemporary World • The "New Christianity" • Neo-Roman Catholicism • • Email This Entry

Old Habits Die Hard or Not at All

Many sincere, and others perhaps not so sincere, Orthodox theologians are convinced that the theological dialogue has brought about major changes within Roman Catholicism.

This article reveals just how wrong they are in at least one area: how far Roman Catholics and Protestants have fallen from the Orthodox Christian understanding surrounding Holy Communion. Especially noteworthy are the comments of the R.C. priest at the end of the article. They continue their old erroneous practices and ideas unabated, in spite of supposed “ecumenical gains.”

Posted on 11/14/04. Filed under: The Contemporary World • The "New Christianity" • Neo-Roman Catholicism • • Email This Entry

Unstable in All Their Ways

One of the most common observations made regarding those involved in Ecumenism concerns their inconsistency and instability. Or, using the phrase of the Apostle Iakovos: their double-mindedness. Take the following example as a case in point:

Back in 2001, when the Pope came to Greece, everyone remembers Archbishop Christodoulos saying that since the government had invited him, he was powerless to prevent the visit. He said he was a victim of circumstances and had to do his best in a bad situation.

By November of 2004 the story line had changed – substantially. Archbishop Christodoulos relates a very different version of things now. In response to an Italian reporter’s question – Do you have contacts with the tiny Greek Catholic Church? – the Archbishop replied:

“I have excellent relations with the Greek Catholic community. Some of its bishops were my classmates, at the Catholic school run by the French Marianists. We have taken concrete steps together, for example making possible the pope’s visit in 2001, which met with very strong opposition among us but then came off to everyone’s satisfaction.”

A victim of circumstances in 2001 - an organizer and enabler in 2004? A reluctant participant in 2001 - a satisfied supporter in 2004?

Unfortunately, it doesn’t end there, but extends to important dogmatic issues. Here is what Archbishop Christodoulos said back in 1998 on Greek National Radio regarding “the heresy of Ecumenism”:

“Ecumenism, in the way the meaning of the word has prevailed, is of course a heresy because it means a renunciation of the basic principles of the Orthodox Faith, as, for example, the acceptance of the so-called branch theory, that every church has a part of the truth and that all the churches should unite and put all the pieces of the truth on the table to form a whole. We believe that Orthodoxy is the One, Holy, Catholic and Apostolic Church. That’s it. It’s non-debatable; and subsequently, whoever professes the contrary can be called an ecumenist and therefore a heretic.” (Archbishop of Athens, Christodoulos, Interview on the Church Radio, 24-5-1998)

That was in 1998. Now for what the Archbishop had to say on the matter in November of 2004. In answer to the question – What is your judgment on ecumenism? – he replied:

Posted on 11/12/04. Filed under: • Email This Entry

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