Sunday's Thoughts
by Alice-Alexandra-Sofia




Preliminary Note

The Essence of Ecumenism

Perception and Interpretation of Ecumenism

Current Development

Conclusive Remarks: the Future




…And what agreement has Christ with Belial? Or what part has a believer with an unbeliever?

And what agreement has the temple of God with idols? For you are the temple of the Living God…

“Therefore, come out from among them, and be separated, says the Lord,

and do not touch unclean, and I will receive you.

And I will be Father to you, and you will be sons and daughters to Me,

says the Lord Almighty”

{2 Corinthians 6:16–18}





Preliminary Note


The term ecumenism denotes the movement for religious unity: in general, for the unity of religions of the entire world; in particular, for the unity of the papal Church of Rome and the Christendom.

The papal Church of Rome and the Christendom exist on different theological foundations; therefore, there are different points of view concerning ecumenism.

1/ The papal Church of Rome envisions ecumenism as submission of the entire Christendom to the pope and recognition of the pope as the universal infallible and highest authority in the matter of Christian faith and, consequently, in the secular affairs.

The papacy holds that the unity of Christian Churches with the papal Church of Rome has the only foundation – “unshaken rock upon which the Church is divinely founded, that is, upon the supreme authority of Peter and his Successors” [1, §28].

Consequently, the papacy attempts to achieve the unity of the Christendom and the papal Church through

a/ submission of all Christian Churches to the supreme universal authority of the pope

b/ universal recognition of the infallibility of the pope (and his teachings – the Magisterium) and papal absolute authority in the matters of Christian faith

c/ assimilation of all religious denominations, which currently worship Lord God Jesus Christ and identify themselves as the Christian Churches, and inclusion of all of them into a definite and manifest structured form of “the visible church” – the papal hierarchical establishment.

In general, the papal ecumenical movement is intended to culminate in the world–wide dominion of the papal Church of Rome over the entire Christendom and then, over the entire world; it has three phases:


1/ Assimilation of the Christian Churches
(Orthodox, Anglican Communion, Protestants,
Evangelical, and other denominations)
by the Vatican/papal Church of Rome

2/ Recognition of the pope as the absolute secular and religious authority
of the world

2/ Institution of the papal faith as the universal mandatory world–wide religion.


2/ The Christians consider ecumenism as the process of restoration of the heathenism and substitution of heresies for the Christian teachings. They hold that the unity with the papal Church of Rome and therefore, healing of the Great Schism, is impossible until the papacy converts into Christianity. The conversion into Christianity must be confirmed with the following actions:


1/ Recognition of heretical misinterpretations of Christian teachings

2/ Rejection of Aristotle–Aquinas’ political theology and acceptance of the Christian teachings

3/ Dismantling of the political hierarchical establishment,
into which the papal Church has evolved,
with the Magisterium, Congregations (including contemporary Inquisition),
Councils, Orders, and other components of the papal office and hierarchy

4/ Downgrading the status of the pope


the “Vicar of Christ and Successor of Peter,”
Supreme Pontiff, Prefect of the Inquisition (Congregation for the Doctrine of the faith)
Universal Shepherd, Supreme Infallible Teacher,
Visible Head of the Church, earthly substitution of God, reincarnation of St. Peter, etc.,


the Bishop of Rome equal to the Bishops of other Christian Communities

5/ Acceptance of the traditional order of the Eucharist
(communion with two elements – bread and fruit of the vine –
as it is granted by Lord God Jesus Christ)
for all members of the Church of Rome.


There are two main obstacles for restoration of the pre–Great–Schism unity:

            1/ substitution of Aristotle–Aquinas’ political theology based on the heathen philosophy (therefore, on the Orphic serpentine theology, which is the core of theological, philosophical, and political concepts of Plato and foundation of politics and philosophical–religious speculations of Aristotle)*1* for the Christian teachings.

            At the moment when this substitution took place, the Christian Church of Rome ceased to exist, and the political hierarchical establishment based on Aristotle’s doctrines emerged. Therefore, how the Christians can be unified with the heathens, or – as St. Paul the Apostle asks: “what agreement does the temple of God has with idols?” {2 Corinthians 6:16}

2/ deification of the pope.

The Christians do not recognize the deified status of the pope who presents himself as the infallible earthly substitute of God, who claims the place of God and the share of dignity of God, and who pretends on the such absolute power over his subjects and on such influence on God that unreserved submission and loyalty to the pope is the first condition of the eternal salvation*2*.

To accept submission to the papal establishments and to recognize of the pope as the earthly substitute of God and as the highest authority in the matters of the Christian faith and, at the same time to remain the Christian, is impossible in the same manner as it is impossible


to assume a possibility of unity of God with idols

to reconcile heathenism with Christianity

to accept “priests in the state of the mortal sin” *3*
as the Christian priests who act with the power of the Holy Spirit,
therefore, to commit unforgivable sin of blasphemy against the Holy Spirit
{Matthew 12:31–32; Mark 3:28–29}

by own free choice, to forfeit freedom granted by God
and to become a slave of mortal man
who pretends on the status of earthly substitution of God
and identifies himself as reincarnation of St. Peter the Apostle

to choose death instead of life.



The Essence of Ecumenism



Ecumenism is the movement for religious unity of the papal establishment with Christian Churches. Any union can be consummated only if some common platforms, faiths, doctrines, values, visions of God and man, and other commonly shared knowledge, assumptions, purposes, interests, and expectations exist. Consequently, for success of the ecumenical movement, the papacy must, for instance,

a/ prove the unity of faith, unity of theological doctrine, unity of truth underlying the rites of worship

b/ justify and secure recognition of the pope as the leader of the unified establishment

d/ transform purposes of the papal establishment into the purposes of the entire Christendom.

Consequently, the most significant papal claims, which are supposed to secure the complete secular and spiritual power, can be divided on three groups:

a/ the supremacy or the right of dominion over the Universal Christian Church

b/ the exclusive status of the pope

c/ the right of dominion over the secular rulers.

Achievement of the papal purposes is not possible without substitution of heathen political theology for the Christian teachings and without substitution of deified man/idol for God, and these substitutions must not be manifest. Any hidden substitution of one doctrine for another begins with recognition of the truth of the original doctrine and then, proceeds through sets of modifications until the original doctrine is transformed into its opposite.

When the papacy propagates necessity of unification of the Christendom with the papal establishment [2; §2], [3; §5], it attempts to justify the unity with

1/ the references to the words of Lord Jesus Christ Who prayed God the Father that those who believe in Him “all may be one, as You are in Me, Father, and I am in You, that also they may be one in Us” {John 17:21}

2/ the references to the reason of “Jesus’ death” as the unity of “scattered abroad” children of God, and to the broken sticks, which are joined together to symbolize the unity of the people of Israel  {John 11:51–52; Ezekiel 37:16–28}.

However, in the Gospel According to John, Lord God Jesus Christ speaks of the being of His followers “in Us,” that is in God. Literal transcription of the words of Lord God Jesus Christ: that those who believe into Him, “all may one be, as You, Father, in Me, and I also in You,  in Us may be”  – ἵνα πάντες ἓν ὦσιν, καθὼς Σύ, Πάτερ, ἐν Εμοὶ κἀγὼ ἐν Σοί, ἵνα καὶ αὐτοὶ ἐν Ημῖν ὦσιν – John 17:21}.

This unity is human being’s being in God the Spirit {John 4:24; 17:21} and dwelling of God in a human being {John 14:23}.

This unity is not in a visible political or other organization, such, for instance, as the papal establishment. It means also that the visible unity (membership, presence) in visible religious organization might not be the being (existence) in God.

Besides, the children of God are those who believe in Lord God Jesus Christ and observe His commandments. Those who adhere to the pope as to the earthly substitute of God and believe in Aquinas’ political theology belong to another faith and serve another master. So, the proper reference to the Holy Scriptures concerning ecumenism and the papal demand of submission should be {Exodus 23:32; 34:14–17; Deuteronomy 29:18}, not {John 17:21}.

As the next modification of the Gospels, the papacy asserts that the unity “in Christ Jesus” is incomplete “unless it rested upon that unshaken rock upon which the Church is divinely founded, that is, upon the supreme authority of Peter and his Successors” [1; §28]. The successor of “Peter” (St. Peter the Apostle) is the pope as “vicar of Christ and pastor of the whole Church” [4; §22]. With this assertion, the papacy inserts a new actor – the successor of Peter – as a necessary participant in the life of the Christians.

The “successors of Peter” ascribe to themselves

a/ “full, supreme and universal power over the Church” [4; §22]

b/ the special place within the universe; for instance, according Innocent III (1198–1216), the pope is positioned between God and man: “less than God but greater than man, judging all men and judged by none” [Innocent III qtd. in: La Due 119]

c/ infallibility; the pope and his “supreme Magisterium” possess infallibility by the “virtue of his [papal] office” [4; §22, 25].

These assertions (a, b, c) have a peculiar justification.

1/ According to Pius XII, “primacy of jurisdiction” established in the papal church, gives the “Mystical Body two heads”*2*,*4*. “One chief head of this Body, namely Christ” Who “in a certain sense lives in the Church” guides the church invisibly, and also visibly, through “His representative on earth.” “That Christ and His Vicar constitute one only Head” and “Peter” (St. Peter the Apostle) is “the visible foundation stone.” Furthermore, the pope asserts that taking away “the visible head” – the pope – leaves “the Mystical Body of Redeemer so obscured and so maimed” that eternal salvation can be neither seen nor found [5; §40–41, §53]. Furthermore, the pope declares that it cannot be “real opposition or conflict between the invisible mission of the Holy Spirit and the juridical commission of Ruler and Teacher received from Christ.” Another pope’s assertion is that ascribing “the whole spiritual life of Christians and their progress in virtue exclusively to the action of the Divine Spirit,” without the collaboration of the pope, leads to “deplorable ruin” [5; §65, 87].

The portrayal of the church as two–headed body would definitely fit the Orphic serpentine theology, and “primacy of jurisdiction” is the definition applied in the worldly affairs. However, which kind of human “jurisdiction” might define the status of God, attach man to God, or make a man into one head with God?

2/ The popes portray their establishment as the Church governed by the “college of bishops,” which is presented as the succession to the “college of apostles” and which, in order to exist as the “whole church” must be headed by the pope. This “college” has no authority unless it is headed by the pope, who, by the “virtue of his office,” alone possesses with the power of primacy over all his subjects (“both pastors and faithful”), and who “is always free” to exercise his “full, supreme and universal power over the Church”: submission to the pope is the meaning of the “unity of the flock of Christ.” The supreme power of the papal church is exercised through the “ecumenical” council. The papal council might be “ecumenical,” (addressing the entire world–wide establishment), only if it is convoked, presided, and confirmed by the pope [4; §18–25]).

It means that presence of the pope is the manifestation of the supreme power within the papal establishment. For the Christians, only presence of God creates the Christian Church.

Therefore, as soon as the absolute authority emanates from the pope, the papal church might be seen as a modification of the Aristotle’s political design for the tyranny, or in the contemporary term, totalitarian establishment.

The referred above texts from the papal encyclicals reveal that the popes attempt to transform their false pretenses into the articles of faith:

a/ that the eternal salvation cannot be reached without the pope

b/ that without the collaboration of the pope, the power of the Holy Spirit is not sufficient for the spiritual life of man

c/ that without the pope, there cannot be unity in Christ.

Therefore, the popes assert themselves as the necessary supplement to God and as mediators between God and man; they attribute to themselves such a power, that the “action of Divine Spirit” is not sufficient without collaboration of the pope. Another side of these statements is popes’ denigration of God: the pope places God at the level lower than human level, because as the pope asserts, the power of God is insufficient without “collaboration” of man (it looks like the popes promoted themselves: Innocent III (1198–1216) began with the statement that the pope is positioned between God and man – “less than God but greater than man, judging all men and judged by none” [Innocent III qtd. in: La Due 119] and Pius XII finished with assertions, which make the pope necessary supplement to God, without which God cannot act: without the pope, spiritual life of the Christians leads to the “deplorable ruin,” and the eternal salvation cannot be found [5; §65, 87]).

The proper evaluation of these statements might be made only if to take into consideration the following:

1/ although the priest is the messenger of the Lord Almighty {Malachi 2:7}, yet,

– only the power of the Holy Spirit gives a human being the ability to perceive and to understand the message of God–Creator {John 1:1–3; 14:16–17, 26; 1 John 5:1–13; 2 Corinthians 4:2–7}

– only by the power of Holy Spirit, the Apostles accomplished their mission {John 20:21–23; Acts 1:4–5; 2:1–4; 10:42–47; 11:15–18; 17:23–29}

– only through Lord God Jesus Christ and by the power of the Holy Spirit the human child of God is born to life, lives, and comes to God the Father {John 1:12–14; 3:3–7; 6:44–44; 7:37–39; 14:6, 23; 15:1–8}

2/ any assertion that any action of man might by any way affect God, any definition of God, which is not in the Holy Scriptures (that is created by human imagination), any comparison of man with God is blasphemy*5*.

If to apply the common sense to the speculations, with which the popes attempt to make themselves the necessary supplement/attachment to God, the papal arguments reveal logic of the heathen myth–makers devoid of knowledge of God and making own imagination the source of own aggrandizement and idolization: the papal writings expose the process of idol–making.

From the practical point of view, such pretences on the possession of the power, which exceeds the power of “Divine Spirit,” must be confirmed at the same manner, for instance, as faith is confirmed {James 2:14–26}. As soon as the papacy justifies necessity of existence of the visible church [5; §14, 33, 40, 44, 64; etc], as for instance, the coming of the Holy Spirit upon the Apostles was visible {Acts 2:1–18}, the power on which the popes pretend must be confirmed manifestly, with the actions and results: abilities to heal the sick and to resurrect the dead, historical achievements, making the world place of prosperity and happiness, liquidation of hunger, poverty, making all papal subject exemplar of virtue, etc. – just by thought, word, or touch, as Lord God Jesus Christ did.

However, the actual history of the papal establishment and its leaders/popes is the history of vice, bloodshed, and corruption [e.g., New Catholic Encyclopedia; Encyclopedia of the Vatican and Papacy], including the current world–wide scandal of child abuse by the subjects of the papal establishment.

The papal “confirmations” are words, false pretenses, and deceit of corrupted imagination, similar, for instance, to one, which Catholic saint Birgitta provided. Birgitta claimed that she received the “divine” revelation: if the pope is not a heretic, he has the absolute power to bind and loose souls. Even if the pope is sinful, vicious, and so wicked that after his death he would be condemned to hell, God confirms his “lawful acts on earth” [Birgitta ref. and qtd. in: Lea 3:641]. It means that a sinful and vicious man has such a power that even God has no choice and, as the earthly papal subjects, has to consider the pope’s decisions as the His Own will – the will of God.

In fact, such sacrilege (concerning the power of man to bind God)*5* does not differ from the heathen myths in which deities were bound with special magical rituals and had to obey the will of the mortals: instead of confirmation of the papal infallibility and power, the Birgitta’s assertions disclose the depth of separation of the papal establishment from Christianity.

3/ concept of infallibility of the pope –– who “by the virtue of his office” [4; §25] and because of “absolute impartiality and incorruptible judgment,” which the pope demonstrates as “the loving father” of all Catholics [5; §6], is free to make own assertions into the articles of faith, who “alone enjoys the right to recognize and establish any practice touching the worship of God, to introduce and approve new rites, and also to modify those (as he judges) requiring modification [6; §58] –– culminates not in the purity of faith; it culminates in heresy and misconceptions.

For instance,

a/ although the Christian teachings {the New Testament} is the only source of knowledge of God and Christian faith, the pope asserts that ”first of all,”  all his subjects must “obey the decrees of the Council of Trent, of the Roman Pontiffs, and the Sacred Congregation of Rites, and what the liturgical books ordain concerning external public worship” [6; §18].

There is no one word about God and His words in this statement.

From another side, the papal subjects


cannot refuse to accept the papal modifications of the words of God [6; §63]

must not have “unwise and mistaken” zeal to follow the “rites of antiquity” [6; §63]
{“rites of antiquity” is, for instance,  the order of the Eucharist established by God
and conveyed by the Apostles – in: Matthew 26:26–28; Luke 22:19–20; 1 Corinthians 11:23–26}

must not disregard “the new patterns introduced by disposition of divine Providence” [6; §63]
(the “new patterns” were introduced by the Council of Trent,
which took his power from the pope [4; §18–25] and was guided by Aquinas’ spirit*6*;
therefore, when the pope refers to the “divine Providence,”
he speaks of the will of the pope and of the philosophical speculations of Aquinas)


b/ the sacrilegious deprivation of the laity of the Chalice of Eucharist and adaptation of the Manichean rite of communion with one element (bread only) is referred by the pope as “the practice of eucharistic communion under a single species,” as the “subsequent advances in ecclesiastical discipline for the administering of the sacraments” and as “the modification of the ancient ritual in the course of time… considered more in accord with prevailing discipline in these matters” [6; §53]. As soon as the “prevailing discipline in these matters” is Aquinas’ speculations*7*, it means that within the papal establishment, the heathen philosophy and heresy are more appealing than the words of God.

c/ the papacy proclaims that “today the Angelic Doctor (Thomas Aquinas) and the study of his doctrine are, by law, the cornerstone of the theological formation of those who are called to the role of confirming and comforting their brothers in the faith” [7].

For the Christians there is only one Cornerstone of their “theological formation” – Lord God Jesus Christ and His teachings, on which they, as the living stones, build from themselves the dwelling of God {Isaiah 28:16; Matthew 7:24; 16:16–18; John 14:23; 1 Peter 2:1–8}.

The words of God do not confirm the papal “holiness,” do not sustain papal pretense on the place of God, and do not justify the papal struggle for the world–wide secular power; only Aquinas’ doctrine does*8*. This is the reason why the popes assert that “Divine Redeemer” (that is supposed to be a reference to Lord God Jesus Christ) gave the faith “obscurely and implicitly” providing that the papal church would elucidate and explain it [8; §21]. Another interesting point is presentation of the papal establishment not only as “Mystical” but also as “social Body” founded by Christ [5; §26]. The assertion of obscurity of the faith given by God and introduction of such phenomenon as “social Body founded by Christ,” justify existence of the papal Magisterium, which in fact, performs the functions of Aristotelian opinion–makers.

As soon as the papal establishment is the visible “social body of Christ” the cooperation of all papal subjects must be manifested through participation in rituals and “the practical observance of the same laws,” because “the Divine Redeemer” appointed “Peter and his successors” to be “His personal representatives on earth” and “visibly govern the Christian community” [5; §69]. This postulate explains the popes’ preference for Aquinas’ doctrine and making it their own “multisecular experience” [7]: the Aquinas’ political theology is a foundation on which the papal establishment operates.

The practical consequences of the past and current preferences for Aquinas’ political theology are not obscure and do not need elucidation: they are a simple attempt to maintain (in the Past) and to restore (in the Present time and for the Future) the authority and power of the pope in all secular matters and over all secular leaders and governments of the world.

In particular, the papacy claims that the Catholics in each country of the world, whatever their nationality and race is, are the exclusive subjects of the pope – the “one in will and affection.” Although their countries might be in war with each other, they must look to the pope as to the “common… loving father” of them all, who “with absolute impartiality and incorruptible judgment, rising above the conflicting gales of human passions, takes upon himself with all his strength the defence of truth, justice and charity” [5; §6]. Then, as soon as the local bishops receive their power directly from the “supreme pontiff,” the papal subjects must revere them as the “divinely appointed successors of the Apostles” (the pope appoints his bishops) and they are higher than the highest civil authorities [5; §42]*9*.

In addition to regular self–aggrandizement, there is a significant point: re–assertion of the authority of the pope as the exclusive authority in all matters, with which his subjects might be concerned, including the citizens of the states in war with each other. This assertion reveals two things:

a/ the eagerness to re–claim the exclusive papal status, which the popes enjoyed

– when the pope’s proclamation “We hold upon this earth the place of God Almighty” [Great Encyclical Letters 304 qtd. in: Baybrook 118] was accepted as the article of faith

– when the kings and other men during the regular rituals of obeisance kneeled before the pope and kissed the pope’s shoe or hand in response on the papal demand that “as every knee is bowed to Jesus, of things in heaven, and things in earth, and things under the earth,” in the same fashion all men must obey His Vicar – the pope, because the pope acts on behalf of the Holy Trinity, “by the authority of SS Peter and Paul, and by... own authority” [Innocent III ref. and qtd. in: Encyclopedia of the Vatican and Papacy 213–214; La Due 118, 124; Willett 11]

– when, in 1570, Pius V (Catholic saint) deprived Elizabeth I of the right to the kingdom, “from all dominion, dignity and privilege whatsoever,” condemned her as a heretic, and absolved all her subjects from the oath of allegiance, fidelity, and obedience; those who disobeyed the pope’s command and remained faithful to Elizabeth I were also condemned as heretics [The Papal Bull Against Elizabeth, 1570, in: Documents of the Christian Church 267–268]

– when the papal subjects assassinated the kings who did not obey the papal orders [e.g., assassination of French kings: in 1589 – Henry III by Dominican monk, in 1610 – Henry IV (who defeated the Catholic League in 1590, was excommunicated by the pope Gregory XIV in 1591) by a Catholic extremist – in: Grun 262; Lacouture 362; Trager 204, 205,218] 

 – when the Roman pope Pius V (Catholic saint) wrote about himself:  “set up as chief over all nations and all kingdoms, to pluck up, destroy, scatter,” etc., placed by God in the “supreme throne of justice” [The Papal Bull Against Elizabeth, 1570 in: Documents of the Christian Church 267–268]

– before the eighteenth century (when Brazil, Portugal, France, Spain, Parma, Russia, Switzerland, and Germany expelled the Jesuits, because of their intrigues and intervention with the state affairs)

– before humiliation and confinement of Pius VI and Pius VII (at the time of the French Revolution, in 1789, and the Napoleon’s Empire in 1804–1815) and before complete annihilation of the papal secular power, in 1870, which brought the pope’s supremacy over the secular authorities to the end

– before transformation of that what was the vast papal empire into the Vatican – the smallest state in the world (108.7 acres) [New Catholic Encyclopedia 10:964–965; 14:555]; besides, this autonomy the papacy had bought with the price of cooperation with fascism (the Concordat of 1929 with the fascist Italy) [Lacouture 272, 354, 503, 505, 506; Trager 360; New Catholic Encyclopedia 10:964–965; 14:555]

– before separation of the state and religion in some countries of the world

b/ the danger, which will expect the Christians who submit themselves to the “supreme” papal power. When the political and other purposes of the state, in which they are citizens, contradict the political and other purposes of the pope, they, as the papal subjects, might be entangled in political intrigues and other hostile actions against own country. For instance, they might be forced to make a choice between 1/ the mortal sin of disobedience to their superior – the pope or local bishop (by loyally protecting and serving their country) and 2/ betrayal of their country (by actions hostile to the interests of their country, which they must take according to the order of the pope).

To the contrary,

–  in the matters of faith and spiritual life, the Christians have only one Father – God the Father Who is in heaven, the Teacher – the Holy Spirit of God, and the Teacher and Shepherd – Lord God Jesus Christ {Matthew 23:8–11; John 10:11, 27–30}

– in the secular matters, the Christians are loyal and obedient to their secular authorities whom God sends for punishment of crimes and rewarding of the righteous; they are obedient and loyal not as slaves, but as people set free by the knowledge of God, as freemen who have made their choice and worship in spirit and truth the only true God, who love one another as God loves them, who lay down their soul for their friends as Lord God Jesus Christ did, and who live by love to God and in love of God {John 4:23–24; 8:31–36; 13:34–35; 15:12–14; 1 Peter 2:13–25; 1 John 3:14–18; Ephesians 6:5–7; Galatians 5:13–26}.

In total, the papacy interprets unification of the papal establishment with the Christian Churches as submission of the Christian and other Churches to the papal “full, supreme and universal power over the Church.” This submission would be manifested with

a/ formal recognition of the pope as the Vicar of Christ – the earthly substitute of God, who “is always free” to exercise the “supreme universal power” over all Christians, and has the infallible authority in the matters of faith

b/ through inclusion of the patriarchs and bishops of the Eastern/Greek Orthodox or Byzantine–Greco–Slavic Autocephalous Christian Churches and other religious denominations into the papal “college of bishops,” which exists by the presence of the pope and draws its “power” from the “power” of pope.

Such “ecumenical unity” is unacceptable for the Christians for many reasons, including the following:

1/ the state of being of which Lord God Jesus Christ prayed God the Father, is the being in and with the One Almighty God, the Holy Trinity {“in Us”John 17:21}. This unity is not in the mortal man who misleadingly presents himself as the successor of St. Peter the Apostle, while, in fact, St. Peter the Apostle was not the Roman Bishop. The Christian Church of Rome was built by the efforts of two Apostles – St. Peter and St. Paul; both of them have no position of the explicit authority (especially over other Apostles) similar to the authority the popes claim. Both papal claims are based on misinterpretation of the words of God and false assertion.

For the Christian, there is only one Authority and only one Supreme Power – God; those who are endowed with the greatest responsibilities are the servants, not the masters: they serve the brothers according to God’s commandment {Matthew 20:25–28; John 13:1–17}; they do not demand unreserved slavish obedience in such a degree that a human being must forfeit own judgment and blindly accept whatever the “superior” utters, even to see the black as white and the mortal sin as the virtue*10*.

One Christian priest completely refuted the papal claims on any special power, when he rebelled against deprivation of the laity of the Cup of Eucharist; he paid by his life for the truth: Jan Hus was burned at stake for his denial of the “supreme authority” of the pope. Among other things, Jan Hus pointed out that there is no proof that the Church must be governed by one head: the God’s true disciples scattered through the world would better serve the God’s purposes “without these monstrous heads.” Furthermore, the popes should not be called the “Most Holy” by the reason of the papal office: the popes invented the ecclesiastical obedience “without the express authority of Scripture” *11*.

2/ only presence of Lord God Jesus Christ creates the Christian Church: “for where two or three are gathered together in My name, there I am in the midst of them” {Matthew 18:20}. The Christian Church is Εκκλησια – the gathering of the followers of Lord God Jesus Christ, Redeemer, Savior, and Shepherd – and each local Church possesses the fullness of the Church of Christ. Any local Christian Church manifests the fullness of the Church: Εκκλησια  is consummated in the caves of the ancient Rome, in the refuges of the Desert Fathers, in the chapel of a poor village, as well as in the Capital Cathedral, if the believers gather together in the name of Lord God Jesus Christ.

The true Christian Bishops are not the heads or leaders of hierarchical establishments with the thrones, titles, coercive power, and lust for secular power. According to the Apostolic traditions, the Bishops propagate the Gospels, worship God in spirit and truth, accomplish commandments of God, serve the spiritual needs of the Christians (administering of the sacraments), teach children and adults to read, comprehend, and observe the words of God, and organize charitable works of the Christian communities. It is impossible to imagine that any Christian Bishop would ever refer to himself as “I Peter, the Apostle of God” [pope Nicolas I ref. and qtd. in: La Due 86]*12* – the concept of reincarnation is not the Christian dogma.

Furthermore, if the papacy and its subjects ever convert into Christianity and the Christian Church of Rome comes into being, the Bishop of Rome should be as one of many Bishops – the elder brothers and priests, without any special authority in the matter of faith, which the ancient Church of Rome possessed in I–IV centuries, without any pretence to be the supreme/universal/common father/shepherd/teacher, etc..

What kind of authority for the Christians might have the head of religion built on another foundation, not on the Christian teachings? I ask this question because just one simple example confirms for anyone who is capable of reading and is endowed with the faculty of deliberation, that is with logical reasoning, the incompatibility of papal faith with Christianity:

a/ for the Christians,

God the Father Who is in heaven is the only Father


Lord God Jesus Christ is the only Supreme Guide and Master and Shepherd


the Holy Spirit, the Paraclete, is the only Teacher


Lord God Jesus Christ, the Word–God, is the only Cornerstone,
 the Stone precious and living on which Christian Church is built and exists,
and on which a mortal human being is transformed into the temple of the living God
{Isaiah 28:16; Matthew 5:8–9; 7:24; 16:16–18; 23:8–10;
 John 14:16–17, 23, 26; 1 Peter 2:1–8}


– the Christian gatherings (communities), which are the Christian Church, have been organized by St. Peter the Apostle, St. Paul the Apostle, and all other Apostles and disciples of the Word–God – Lord Jesus Christ {Matthew 28:18–20; Mark  16:15; Acts; Titus; 1 Timothy; 2 Timothy}

b/ for the papal subjects, the pope – prefect of the Inquisition (the current name is “Congregation for the Doctrine of Faith”) is the universal teacher/shepherd

– the papal establishment recognizes Thomas Aquinas as “one of the highest teachers of the Church" and enacted the law, by which Thomas Aquinas and his doctrine are “the cornerstone of the theological formation” of the members/subjects of the papal hierarchy [7]

– the Aquinas’ political theology is a “strange” teaching [e.g., see Thomas Aquinas Summa Theologica; Truth; The Trinity and The Unicity of The Intellect; The Religious State: The Episcopate and the Priestly Office, and other writings], which – following the Manichean heresy and evoking Aristotle’ concept of accidents – provided the basis for modification of the Christian doctrine of transubstantiation. Because of Aquinas’ speculations, the papal Council of Trent*7* substituted communion with one element (bread only) for the Holy Eucharist given by Lord God Jesus Christ {Matthew 26:26–28; Luke 22:19–20; 1 Corinthians 11:23–26}. By this act – by rejection of the Holy Life–giving Blood of the Savior {John 6:53–57} – the separation of the papal Church of Rome from Christian God became manifest and complete for all followers of Lord God Jesus Christ.

Moreover, the actual reasons of the deprivation of the papal laity of the Holy and Precious Blood of the Savior might be much deeper than human philosophical speculations; one of them is the manifest confirmation that the papal establishment is not able to feed its flock with the Holy Food of salvation and everlasting life {John 6:53–57}.

What then, is for the Christians in the unity with the deceiving heathens?

c/ the referred above differences (concerning the foundation, the most sacred tradition of the Christian Church, and man–made articles of faith) reveal that the papal Church of Rome is not a Christian Church, and its ruler is not able of possession of the authority in the matters of Christian faith.

Indeed, if for the Christian Church there is only one cornerstone of “theological formation” – teachings of Lord God Jesus Christ {Isaiah 28:16; Matthew 7:24; 16:16–18; John 14:23; 1 Peter 2:1–8}, what kind of unity might ever be reached between the followers of Christ and followers of Thomas Aquinas?

Consequently, if the new Christian Church of Rome composed by the converts from Aquinas’ political theology into Christianity, comes into being, she should not be different from any new Christian community and her Bishop should be (as all Christian Bishops are) a priest, brother, and servant to all Christians, the doer of the words of God, and executor of the commandments of God {e.g., in: Matthew 20:25–28; 23:8–11; 28:18–20; Mark 16:15–20; John 13:13–17; 1 John 3:17–18; 4:6; 1 Peter; 2 Peter; 1 Timothy; 2 Timothy; Titus; Malachi 2:7}. The Bishop of new Church of Rome should be one of many equal servants of God, not the “infallible” “successor of Peter” who imagines that his presence makes the councils ecumenical, who pretends on the “full, supreme and universal power over the Church,” which only God has, and who sacrilegiously makes himself the mandatory supplement to God asserting that only with him, God has the complete power over His creations and only with him, humans obtain eternal salvation.

Although ecumenism is portrayed as the movement for religious unity, it serves political and social purposes.

In general, the true essence of ecumenism is political struggle for transformation of the existing papal Church of Rome/the Vatican into the world–wide establishment that would possess the absolute religious and secular power over unified mankind. Through the ecumenical movement, the papacy attempts to combine two incompatible entities:


the papal Church of Rome, the Vatican –
the meticulously crafted hierarchical (therefore, limited) human establishment
in the pursuit of the world–wide dominion
and “absolute” power over human beings based on the unreserved obedience/slavery


the Church of Christ – Εκκλησια – of those who worship God in spirit and truth,
the free unity of free children of God with the Holy Almighty Trinity,
the invisible invincible Church of God,
which arises to life whenever and wherever two or three people
are gathered together in the name of Lord God Jesus Christ.


From the theological point of view, ecumenical movement is restoration of the heathenism and its forceful imposing onto human and especially Christian, societies. The logical structure of the framework, which sustains ecumenism, is simple:


Orphic serpentine theology

Plato’s theological, philosophical, political, and social doctrines

Aristotle’s politics based on Plato’s doctrines

Thomas Aquinas’ political theology.


Therefore, the ultimate results of the ecumenical movement will be the chain of substitutions:


the arch–evil – Orphic arch–serpent/beast


Lord God Jesus Christ

heathenism for Christianity

idol–worship for the worship of God




marketable practical good (materialism)  for the Absolute Good

social animal/man/property/slave of the papal hierarchy
for a free human being created in image and after likeness of God

herd of social animals–parts/slaves for a person – human child of God

“common good” of Plato–Aristotle’ Polis
for the good, happiness, and freedom of a human being

deified mortal man–pope–prefect of inquisition/idol



unreserved obedience to the idol/deified man–pope who pretends to stand on the place of God,
who forces his subjects to commit mortal sins for achievement of his political purposes
(e.g., see history of Crusades, assassinations of kings, religious wars, terror of the Inquisition),
and who positions himself above the Law of God and the laws of men
(e.g., concept of the “priest in the state of mortal sin” and
the current world–wide scandal of pedophilia and perversion)


freedom of conscience and thinking, virtue and righteousness of a human being
liberated, healed, and illuminated by God




slavery for freedom




 death for Life.




Perception and Interpretation of Ecumenism



The Christians–representatives of the Christian Orthodox Churches have the definite opinion concerning ecumenism. They,

– as Hieromonk Savva of the Holy Monastery of Decani, Serbia, acknowledge that the primary goal of the ecumenism is complete annihilation of the Orthodox Christianity [9]

– as  Archbishop Chrysostomos of Etna, perceive “political ecumenism” as “the playground of demons” and define the psychology of those “Orthodox betrayers” who pursue ecumenism as psychology of devolution and of collapse “into spiritual incapacity” [10]

– as the Greek monks, point out that while many Catholics abandon the papal church, the representatives of the Ecumenical Patriarchate are ready to acknowledge the papal church as “sister church” and claim that the papists are not heretics [11].

In the Declaration “The Holy Mountain and the Vatican” (1979) concerning establishment of diplomatic relations between the Greek government and the Vatican, The Sacred Community of the Mount Athos stated that the goal of the papacy is “the subjugation of everyone to the pope” that is  by transformation of all mankind into the Catholic, that the papal regime is “hateful to God, the enemy of the Orthodoxy,” and a “derelict and destructive institution” [12].

Then, the Sacred Community of the Mount Athos summarized the position and opinions of the Orthodox Christians concerning blasphemous union of the Greek and other Orthodox Churches with the papal establishment in The Announcement of the Extraordinary Joint Conference of the Sacred Community of the Holy Mount Athos (1980), The Official Statement from Mt. Athos on the Pope's Visit to the Phanar, Letter to the Ecumenical Patriarch Concerning the Balamand Agreement, and Letter of the Holy Community of Mt. Athos to Oecumenical Patriarch Bartholomew, Concerning His Compromise of Orthodoxy (1980–1994).

In particular, the Sacred Community of the Mount Athos

1/does not accept the joint statement of the Ecumenical Patriarch and Roman Pope concerning "cleansing of the historical memory of our Churches," uniatism (uniats are the former Christians who recognized the supremacy of the pope and who are in full submission to the papal authority), establishment of the diplomatic relations with the Vatican, and exclusion of the monks of the Holy Mountain from the delegation of the Orthodox Churches, while the uniats were included

2/ decries the statements of the Ecumenical Patriarchate, in which reconsidering the traditions of the Greek Orthodox Christianity and union with papal establishment are referred to as  “the resurrection of unity of His (Christ’s) One Holy Catholic and Apostolic Church" and requests clarification of the Ecumenical Patriarchate’s position concerning uttering, which “scandalize” the Christians who profess the Orthodox faith as the assurance of salvation

3/ rejects the Balamond Agreement, which equated the Orthodox and Catholics as "sister churches" and adopted anti–Orthodox position

6/ defies disregard of such serious theological differences as the Filioque (concerning Filioque, see Works of Augustine Hippo, folder Philosophy), papal primacy and infallibility, created grace, etc., and forging of a union without agreement in dogma

7/ defies acceptance of the pope – the religious and secular leader of the Vatican State – as “the true successor to the Apostles the infallible one,” the one with the primacy of authority to rule over the entire Church

8/ reminds the decision of the 1895 Council of Constantinople, which summarizes all of the preceding Councils in the statement that the Orthodox Eastern Church is “the Church of the Seven Ecumenical Councils and the first nine centuries of Christianity and is therefore the One, Holy, Catholic, and Apostolic Church of Christ, the 'pillar and bulwark of truth.' And the present Roman Church is the church of innovationism and adulteration of the writings of the Church Fathers and the distortion of the Holy Scriptures and the decrees of the Holy Councils. Justly and for good reason it was denounced and is denounced as long as it persists in its delusion”

9/ notifies the Ecumenical Patriarch that the union with the papal church on the terms of silencing or minimizing the Orthodox doctrines and acceptance of the false doctrines will not be accepted and it will result in schism and new divisions among the Christian communities.

The Letter addressed to the Ecumenical Patriarch and signed by all Representatives and Presidents of the Twenty Sacred Monasteries of the Holy Mountain of Athos, is concluded with the statement that “For the sake of the Roman Catholics and the whole world, whose only hope is unadulterated Orthodoxy, we are obliged never to accept union or the description of the Roman Catholic Church as a "Sister Church," or the Pope as the canonical bishop of Rome, or the "Church" of Rome as having canonical Apostolic Succession, Priesthood, and Mysteries without their [the Papists'] expressly stated renunciation of the Filioque, the infallibility and primacy of the Pope, created grace, and the rest of their cacodoxies (false and heretical beliefs). For we shall never regard these as unimportant differences or mere theological opinions, but as differences that irrevocably debase the theanthropic character of the Church and introduce blasphemies” [13].

Only one inference follows from the referred above opinion of the Spiritual Center of the Orthodox Christianity – the sacred Community of the Mount Athos: ecumenism is blasphemy against God and crime against the Christians.

According to the opinion of Archbishop Vitaly of Montreal and Canada, which is expressed in his Report to the Sobor (Council) of Bishops of the Russian Orthodox Church Outside of Russia [14]: the chief headquarter of ecumenism is the World Council of Churches; its supporters are the people with de–Christianized outlook; its essence is concoction of all ancient and contemporary heresies; its power is the politics of finance and world domination.

We, the Christians should always remember that Lord God Jesus Christ came not to give peace; He brought the division – the knowledge that separates the good from the evil and annihilates the evil {Luke 12:49–53; Revelation 1:13–18; 19:11–21; Ephesians 6:17; Hebrews 12:29}. Therefore, it cannot be spiritual peace and reconciliation with those who establish themselves on heresy, assassinate the living souls with falsification of the word of God and mandatory blasphemies against Lord God Jesus Christ, at any historical occasion rise up against the Christian Faith as against the mortal enemy, and do not hesitate to use any physical and spiritual weapon to coerce a body and to pervert the soul of a Christian. It is the time to recall that the Word–God is the dividing sword that separates the good and the evil and the evil–annihilating fire that does not dwell in the unfaithful soul: those who pretend to be the Christians, yet, tolerate heresy and falsification of the word of God, inevitably become the apostates.

During all centuries after the Great Schism, the papacy did not hesitate to assert its right to speak on behalf of the Universal Christian Church, to spread its political theology around the globe as the teachings of Lord God Jesus Christ, and to demand from the Christians unreserved submission to the pope. Quite irrationally, yet, the people of the world including some Greek Orthodox Christians silently tolerated the sacrilegious pretense of the papacy to identify itself with God and the papal faith – with Christianity {it looks like they were waiting for the cry of stones – in: Luke 19:37–40}.

The Vatican is a political institution and “transnational actor in world politics,” whose political interests predict its behavior more reliably than its religious dogmas [Gunter Lewy ref. in: Coleman 67]. So, it is understandable that in Europe and some parts of the world, the wealth, resources, and influence of the papacy along with the centuries of forceful conversions, persecutions, robbery, and burnings at the stake of the papal opponents had suppressed freedom of speech and freedom of thinking.

Yet, what had forced the apparently free and apparently Christian Churches to discard understanding of the papal political theology and to betray Jesus Christ by recognizing the papal establishment as the “sister church” and the pope as the past authority in the matter of the Christian Faith, therefore, by recognizing de–facto the papal faith as the Christian Faith?

Whatever threatens the world today, Christian Church cannot be protected with the power of unions, armies, and weapons: God is the only her protection today as He was at the time of extermination of the Christians in the heathen Roman Empire, especially, under the authority of Nero. If the church leaders make vital decisions on the base of fear, they expose loss of Christian faith, therefore, cannot be trusted and their opinions and proclamations must be discarded as the uttering of heretics.

Only God knows and judges intentions; the people have only the Gospels, the heart, which contains God’s Law, the soul in which the Living God dwells, the conscience in which God speaks to His children, and the reasoning, which discerns good and evil, truth or false, and consequently, makes a choice between life and death. Eventually, everyone will answer for own choices, actions, and intentions.  Until then, it might be concluded (from 1 through 9):

1. The foundation of the papal “absolute power” is falsification of the words of God accompanied with the false pretense and deceit. The papal hierarchical church/Vatican still exists because it continues to cover the heathen core of its official doctrine – Aristotle–Aquinas’ political theology*13* – with the wordings borrowed from the Gospels, and because it continues to deceive the world and own subjects with the pretense to be the Christian Church.

2. The essence of the papal “absolute power” is enslaving the papal subjects by re–programming their conscience and subduing the mind: the papal hierarchy

–– replaces the commandments of God with the papal laws, and elevates the papal laws into the rank higher than the words of God

–– fills up the papal subjects’ conscience with the Aquinas’ meanings of the good and the evil, which transform the crimes against God and humanity into the praiseworthy acts committed for the common good of the papacy dressed as


the “common good of the perfect community” of the papal subjects named “the people of God”


–– brainwashes the minds, corrupts the soul/mind with the heathenism covered with falsification of the word of God, and put into the place of the Christian teachings


the concept of man as a social animal/part of the community,
which is derived from the Orphic serpentine theology
with its arch–serpent/beast–container for the forms of all living being,
 including man who is not different from animals/beasts,
therefore, who might be sacrificed, enslaved, maimed, tortured, burned alive,
and killed as any animal

the irrational physical–astronomical–mathematical speculations of physicist Aristotle
and his followers (e.g., such as Thomas Aquinas)

the heretical concepts gathered by Augustine and his followers
(e.g., such as Thomas Aquinas)
from Origen, Averroes and other Arabic philosophers,
Manichaeism, Persian dualism, Gnosticism, and Cabbala,
and the laws and practices of the heathen Roman Empire


–– substitutes the mandatory unreserved obedience to the superiors – the members of the papal hierarchy who have nothing to offer besides delusion and perversion of the human nature – for the Law of God and freedom of Christianity granted by God

–– forbids marriage and propagates the unnatural way of life for men and women (especially those trained to imagine blasphemies against Lord God Jesus Christ and to practice self–flagellation and other self–tortures in the Ignatius of Loyola’s style*18*), which contradicts the Christian teachings and Apostolic traditions

–– through self–inflicted pain and through the corrupted imagination and perversion of the human nature trains the papal subjects in absolute obedience, and force them to forfeit own judgment, reject reason, and mindlessly execute all orders of the superiors, even those that violate commandants of God

–– confines the mind within dream worlds produced by the perverted and sick imagination of heathen diviners and inquisitors acknowledged as the papal saints

–– keeps thinking, reading, scientific studies, and behavior of its subjects under surveillance through mandatory confessions and through informers

–– regulates the family and sexual life of the papal subjects in accordance with the purposes and needs of the papal hierarchy.

3. The papal Church of Rome discontinued being the Christian Church because

–– it had recognized the Roman pope as the substitute for God and as the head of the Christian Church of Rome

–– it accepted heathen Aristotle–Aquinas’ political theology and Manichean heresy

–– it committed the crimes against God and against mankind

(e.g., deprivation of the laity from the communion established by Lord God Jesus Christ, the Crusades, the Inquisition, cooperation with Fascism and Nazism, political assassinations, corruption of the clergy, and sexual abuse of the laity’s children by the papal clergy).

4. Today, the papal church of Rome is the social and political establishment without state/national/race/other boundaries, which controls life, conscience, and thinking of approximately one billion human beings world–wide. However, how many from this one billion Catholics are able

–– at the moment when the Catholic laity receives the communion with one element, to discern the Aristotle–Mani–Aquinas’ heresy behind the rejection of the order of the Holy Eucharist established by Lord God Jesus Christ?

–– to comprehend heresy and falsification of the word of God behind the Aristotle–Aquinas’ doctrine, which justifies and maintains existence of the Magisterium, the Inquisition (the current name is “Congregation for the Doctrine of Faith”), papal “full, supreme and universal power over the Church” [4; §22], as well as each act of the papal establishment, which is intended to gain the absolute power and world dominion?

–– to realize that there is the cult of deified man, therefore, idol–worship, behind the papal claims on


the ability of the pope to stand on the place of God and to have the share of dignity of God

the exclusive status of the supreme judge and universal shepherd–head of the Church of Christ

the pope’s infallibility

the papal absolute power and world dominion?


–– to realize that the papal hierarchical church only pretends to be the Christian Church and exists only because it deceives the people (including own subjects) with the continuous pretense to be associated with Christianity?

5. Today, understanding that the papal church only pretends to be the Christian Church and that the papal church exists only because it deceives the people with the assertions that the papal church is the Christian Church, still is not the commonly known truth; only because of the absence of such understanding the papal Church is capable to continue its attempts to speak on behalf of the Universal Christian Church and to assert itself as the main authority at the matters of the Christian Faith, while it has


falsified the Christian teachings, misinterpreted the Scriptures, and rejected the words of God
(e.g., deprived the laity from the Communion established by Lord God Jesus Christ
and invented “the law of Christ”*14* to burn people at stake)

elevated the pope at the level of God
and blasphemously asserted ability of a priest in the state of mortal sin*3*
to act with the power of the Holy Spirit

put the inherited from the heathenism image of the deity of death and destruction*15*
(that tolerates justification of torture, maiming, execution of men for their beliefs,
and even has invented the special law to burn people alive)
at the place of Christian God

Initiated the Crusades, established the Inquisition, and justified own struggle
for the secular power with Aristotle–Aquinas’ political heathen theology,
and, with these falsification of the Christian teachings,
induced hatred and animosity toward Christianity and Christians.


6. Today, the papal “hierarchical church” presents the greatest danger for the freedom of human spirit, ideals, and virtues of humanity because it still has the same core (the papal struggle for the world–wide domination and aspiration for the absolute power over a human being, which was justified with the Aristotle–Aquinas’ political theology) that made possible the Crusades, the Inquisition and other known from the history crimes, the same departments (e.g., Congregation for the Doctrine of Faith – the Inquisition), and policies (e.g., the training of the Jesuits and the Catholic communities “evangelized” in the Ignatius of Loyola’s style*16*), which deprive human being of God and make them unreserved slaves of the papacy.   

When the Christians communicate with the members of the papal hierarchy, they should realize that they are communicating with the people who are trained in the Aristotle–Aquinas’ political theology, in Loyola’s exercises with mandatory blasphemies against Lord God Jesus Christ, and in divination*16*.

It means that the papal subjects have


instead of the words of Lord God Jesus Christ ––
heathen Aquinas’ political theology as “divine revelation” and
as “the cornerstone of their theological formation”


instead of the Christian teachings ––
Aristotle–Aquinas’ political doctrine,
“a Platonized form of Aristotelianism” that embraced
the Muslim and heathen sources [Dulles 119, 133],
the “neo–Aristotelian system” [Holmes 7],  
the “Christian Aristotelianism” [McKeon 149],
which, as well as its primary source  – doctrines of Plato and Aristotle,
is rooted in Orphic serpentine theology.


7. Therefore, the threat of unleashing the Inquisition, organization of the contemporary version of Crusades, religious persecutions and wars, robbery and assassination of the non–Catholics and the different–minded, as well as the enslavement and deceit of the people who desire to serve Lord God Jesus Christ, will continue if the papal hierarchy is not precluded from the continuing association with Christianity.  

8. The actual history of the papacy does not leave the ground for belief in a possibility of the restoration of the pre–Schism unity with the true Christians: it is impossible to reconcile the reality of Christianity and the imaginary world of political theology. In particular, for any Christian Orthodox Church reconciliation with the papal establishment means complete self–destruction by transformation into the embodiment of the imperial heathen ideology, into the totalitarian establishment in which the papal laws take the place of the commandments of God.

9. If the Christian Church manifestly or covertly accepts the dominion of the pope, she would find herself immersed into the political affairs and wars for world–wide domination; therefore, she would cease existence as the Church of Lord God Jesus Christ and become the ordinary political establishment submitted to the political hierarchy. Therefore, she would repeat the deadly mistake of the ancient Israelites who rejected God as the only their King and Master, made themselves the slaves of the mortal men, accepted the state as the only way of existence, and became the slaves of the political establishments not different from all the other nations {1 Kings 7:4–22; 10:18–19}. Furthermore, she would have to assume responsibility for all violations of the Law of God committed during the centuries of the papal history, and she would have to eat the very definite fruits, which political theology had grown for mankind. It would be proper to remind that these fruits include

            –– the substitution of the figments of imagination of philosophizing theologians for the word of God, and the idolatry – imaginary world of heathen political theology, which now includes the mixture of “deprivitized” theology and “community of salvation” with the Marxist concept of the “societal love,” – for the Christian teaching

            –– the denial of the Cup of Eucharist for non–clergy because for the papal hierarchy, the Aristotle–Aquinas’ speculations became the greater authority than the words of God and the most sacred tradition of the Christianity

            –– the falsification of the Christian teaching and the consequent arrangement of the Aquinas’ prison (that the papacy still identifies as Christianity) into which a human being can be put by the force and coercion, which people have no freedom to leave, where they have to exist until their death under the fear of death accompanied with eternal punishment, and where they can be maimed, tortured, executed, deprived of property and good repute for disobedience to their superiors, for any attempt to exercise the freedom of the conscience or the freedom of thought, for the belief in freedom of human will and freedom of each human being, and for observance of the commandments of God

            –– the implementation of the Aristotelian/Aquinas slavery–based social order in the Christian communities            

            –– the recognition of the Roman pope–“reincarnated Peter” – as the “supreme judge” and the substitute for God, which for his subjects “stands at the place of God,” – the idol, before which the Greek Orthodox Christians would have to commit genuflection (kneel) and whose shoe they would have to kiss

            –– the acceptance of the “priests” in the state of mortal sin who rape children and corrupt morality of their parents, and still blasphemously pretend that they are able to act with the power of the Holy Spirit and speak on behalf of the Christian Church

            –– the justification of execution of the different–minded, as well as the possibility of submission to the contemporary reincarnations of Fascism, Nazism, Marxism, or other embodiments of the arch–evil

            –– the persecution, murder, and forceful conversion of the non–Catholics and schismatics who reject submission to the Roman pope

            –– the justification of sacrilege, betrayal, robbery, political assassinations, maiming, torturing, forceful conversion, and other crimes against God and men if they are committed according to the orders of the papacy (for the expanded list of crimes–embodiments of the papal faith, see Summa Theologica by Thomas Aquinas and the history of papacy starting from the tenth century, e.g., in: New Catholic Encyclopedia published in 1967, the year of publication – 1967 – is specified, because the newer editions contain the combed description of the Inquisition and forget to mention some crimes of the papacy; Encyclopedia of the Vatican and Papacy  published in 1999).

In 2002, Fintan O’Toole (Dublin) concluded the article concerning the crisis in the American Catholic Church with an assertion of the analogy between the strategy of the Vatican and the strategy of communist leaders in central and Eastern Europe [O’Toole]. It seems that the article was intended to remind what happened with the communist regimes in Europe – “hierarchical dogmatic systems,” which were not able to comprehend the anger of public.

It would be the only logical end of political theology and its embodiment: to be discarded as the population of Central and Eastern Europe discarded the offspring of political theology – communist ideology with its embodiments – the inhumane totalitarian slave–owning states.

Communism fascinated many people who did not know its essence, could not imagine its consequences, and who were not aware about its meaning for the countries, where communists established their stronghold with false, lies, and unspeakable crimes against humanity. After people acquired the knowledge of the nature and consequences of communism, many of them realized that this ideology of evil is not compatible with the normal human nature. Likewise, the Christendom should disclose the essence of the papal political theology/Catholicism and call it by its name: the heathenism based on the Orphic serpentine theology and political and social doctrines of Plato and Aristotle, the arch–heresy, which elevates the evil at the place of God and justifies any papal action, including Crusades, Inquisition, burning people at the stake, religious wars, and ecumenism.

Christianity must be dissociated with political theology/papal faith/Catholicism.

However, in the current political situation, when the papal Church of Rome underlies the political aspirations of the European Union, such end might not become the actuality.



Current Development


In 2008, the goals of ecumenism defined by the Roman pope and Second Vatican Council in Unitatis Redintegratio, November 1964 [1] concerning the East Churches, were almost completed. In Unitatis Redintegratio, the Council declared that the children “cannot be accused of the sin involved in the separation” (the papacy refers to the children of those who initiated and accomplished the Great Schism in the ninth–thirteen centuries), and the Catholic Church (that is the papal Church of Rome) embraced them as brothers (that is as the papal subjects) who are in communion with the papal Church “even though this communion is imperfect.” Moreover, the papal Council

a/ proclaimed that those who “justified by faith in Baptism are members of Christ’s body” and “have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church”

b/ explained that although the differences in doctrine, discipline, the structure of the Church (that is in acceptance of the absolute power and infallibility of the deified pope) still exist and create many obstacles for full ecclesiastical communion, the ecumenical movement is striving to overcome these obstacles. Yet, in spite of the differences and “deficiencies,” all non–Catholics who have been justified by faith in Baptism are “members of Christ's body” and are “correctly accepted as brothers” by the papal Church [1].

With this proclamation, the papacy began impose itself upon all true Christians. With recognition of children of schismatics as the innocent in the “sin” of their ancestors who separated themselves from the papacy (the Orthodox Christians) and as “brothers” of the papal subjects, the papacy attempted to place the Christians in the submission of the pope, Prefect of the Inquisition (firstly by forgiving the “sin’’ of the ancestors – including those who are the victims of the Crusaders that plundered Constantinople).

The papal council advised that the ecumenism should advance through [2] [3; §29, 31]


1/ avoidance of “expressions, judgments and actions,” which would impede “mutual relations”[2; §4].
It means avoidance of the mentions and eradication of the memory of the papal crimes
against humanity, against Christians, and against God

2/ compilation by “future shepherds and priests” of
new “sacred theology and other branches of knowledge, especially of an historical nature”
“with due regard for the ecumenical point of view for the ecumenical point of view”
and especially, concerning “the relations of separated brethren” with the papal Church [2; §10].

It means that

1/ the history must be combed/re–written,
and the subjects of papal proselytism must be deceived
with new ecumenical “theology” crafted to deceive and to corrupt the Christians*16*
and to transform them into the heathens suitable to be assimilated
into the herd of the unreservedly obedient subjects of the pope
2/ if the Orthodox targets do not like the current papal theology – no problem:
the shepherds will write a new “sacred” one

3/ ecumenical dialogue between the papal representatives
and “competent experts” from Churches and communities [2; §4]

It means elimination from the “dialogue” the entire Christian communities and true Christians,

(for instance, such as the Sacred Community of the Holy Mountain [12]
that is the spiritual center of the Greek Orthodoxy),
because any “competent expert” in the papal faith and in Christian teachings
immediately would point out the incompatibility
of the papal Aristotle–Aquinas’ political theology with Christian teachings,
and reliance on the papal supporters, covert papal servants and agents
who penetrated the Christian communities
under false pretences,
who gained respect as clergy, benefactors, educators
and positions of trust and authority, so, they assert their right to speak on behalf of all Christians
and to decide the fate of the entire Christian communities

4/ beginning of “some worship in common” [2; §15].
That is restoration of the practice of common prayers and co–celebration of the Eucharist,
which the Greek Christians stopped
after the papal crusaders raped children and women on the altars of temples of God
in the pillaged Constantinople*17*

5/ the cooperation in the work “for the common good of humanity” [2; §4].

It means the possibility to influence the Christians

through personal contacts and under the cover of “charitable deeds”;
definitely, at the first stages, the practice of sexual abuse of children,
Loyola’s blasphemies against Lord God Jesus Christ
and practices of the heathen flagellants and diviners*18*
would not be an ideal component of common practices

6/ the initiatives of the papal “faithful” toward their “separated brethren” [2; §4].

That is through proselytism.



In general, it can be inferred that the papacy planned to advance ecumenism through deprivation of knowledge of the historical truth, deceit with the papal “hierarchy of truths” [3; §37] and corruption of the Christians – “a change of heart” [3; §37] – with the articles of papal faith and papal theological, political, and sociological doctrines based on the heathen philosophy (therefore, on the Orphic serpentine theology).  The main papal expectations of the success of ecumenism rest on assumptions of ignorance in the historical and theological knowledge, lack of steadfast faith (and therefore, susceptibility to deceit), which the papacy ascribes to the innocent children of schismatics. The logic, which defines the papal actions, might be inferred from the practice of frequent modification of the papal doctrine*16* and from the works of Ignatius of Loyola*18*.

The actual unification of the papal Church of Rome and the Churches under the jurisdiction of the Ecumenical Patriarchate in Istanbul was almost accomplished in Ravenna, in October 2007 [15], with recognition of the historical past when the Roman bishop was the protos (first) among the patriarchs (2007–2008 was the time of intensive efforts to promote “substantive ecumenical relations” and interfaith dialogue, the time when some leaders of the Greek Churches under jurisdiction of the Ecumenical Patriarchate fervently, with excitement of slaves commended by their master, accepted “honorary” degrees from papal establishments and disseminated the news that they were “seated equally with the pope”).

Those who recognized such a past, did not take into consideration the historical fact that the Christian Church of Rome ceased to exist, and the current papal establishment has no part in the Past  of the Christian Church of Rome. In Ravenna, with implicit recognition of the papal establishment as the Christian Church, the first significant step to acceptance of the papal supremacy was made.

Consequently (2008), on the occasion of the feast of St. Andrew, founder of the Church of Constantinople. the Ecumenical Patriarch and papal Cardinal Kasper reaffirmed that the ecumenism is a road without alternatives [16]. Then, during the post–Ravenna meeting of Orthodox and Catholics in Paphos, Cyprus (2009) both sides – the Ecumenical Patriarchate and the Vatican – expressed their willingness “to move forward at all costs, trying to soften the fears of those in their flock opposed to the prospect of unity” [17].

As usual, some Churches, Monasteries – centers of Orthodoxy (e.g., the Sacred Community of the Mt. Athos), and Christians remained loyal to Christian teachings and the Apostolic traditions: there cannot be unity of the Christians and idol–worshipers, as well as there cannot be unity of the Christian teachings granted by Lord God Jesus Christ and fantasies of idol–worshiping diviners and heathen philosophers.

Ultimately, it became evident, that at this time, unification of the Ecumenical Patriarchate with the papal establishment would trigger the Schism, because some Orthodox Christians will never betray Lord Jesus Christ, never kneel before the arch–serpent of the heathens, and never recognize the pope as the earthly substitute of God.

To calm the brewing storm, in February, 2010, the Ecumenical Patriarch Bartholomew of Constantinople issued the Patriarchal and Synodal Encyclical [18]. In this Letter, the Patriarch explained that it is “challenged in an unacceptably fanatical way” by those who “claim the title of zealot and defender of Orthodoxy” and “raise themselves above Episcopal Synods” to the point of creating schism, while the Orthodox only converse with non–Orthodox. The letter decried those who speaks of “reconciliation of the churches among divided Christians” as of “the pan–heresy of ecumenism.” In conclusion, the Letter urged to “have utmost confidence in… Mother Church.”

This letter applies the wordings concerning unity similar to those of Unitatis Redintegratio [2] and other papal documents concerning ecumenism. The very language and arguments for unity of the “divided Christians” make clear that the members of the papal establishment (to which the Patriarchate refers as to Roman Catholic Church) are recognized as the Christians and therefore, Aquinas’ political theology has been recognized as Christianity.

Hence, it might be inferred that the formal unity with the papal Church is the matter of time.

Currently, the latent ecumenical processes continue in accordance to the purposes of the papacy. The mind of those who recognized the papal Church of Rome as the Christian Church and Catholicism as the Christian denomination and consequently, accepted a possibility to become the papal subjects, cannot be corrected by resistance of the Christians and by appeals to reason: any ideas and thoughts of the mind contaminated with lethal poison of the serpentine theology and philosophy of Plato and Aristotle spread corruption and trigger death of reason. Yet, the first victim is own mind of the ecumenist: wisdom, which comes only from God and protects from the tenets of the evil, leaves along with faith in God. Only steadfast faith, unwavering heart, and complete knowledge of God might protect from corruption with the heathenism and heresy, yet, in the current time, there is no much hope that they exist in the heart of those who assume the right to speak on behalf of the Christendom, to make decisions for all Christian communities, and to force the Christians into the slavery to self–deified mortal man who pretends on the place of God.

It should be noticed that the main directions of latent papal war for the souls of men include

a/ unceasing corruptive influence through education (seminaries and Church schools), media, speeches, sermons, and books by the hierarchs, priests, and revered members of communities who decided voluntarily or were forced to pursue unity with the papacy. With time, the papal followers/servants will take the place of the Christian educators and priests, and the Christian seminaries and some communities will cease existence.

The historical example of such method is the Kiev Theological Academy penetration by Jesuits, who, in the seventeenth–eighteenths century, transformed the Orthodox seminary into the nest of Jesuit trainees. At that time, the arrangement of the Kiev Academy imitated the Jesuit college; its curriculum included Aristotle–Aquinas’ political theology and the Jesuit version of scholasticism; many of its students received education in the Jesuit colleges abroad. In overall, the Kiev Academy spread papal influence in Russia [Cracraft 48–59, 122–124, 130, 136–137]:

b/ common charitable and other missions

c/ personal contacts, invitations, and other demonstration of “respect” and “brotherly” love by the papal subjects.

For instance, recently, in one of the Greek Orthodox Churches, I had a chance to hear the speech of young priest who as a member of Greek Orthodox delegation travelled to the Mt. Athos monastery and then, to Rome. He enthusiastically spoke of poverty and desolation of the lifeless stones of Greece – forgotten remnants of the Past, and of splendor and vitality, which he observed having being admitted as a guest into the papal residence.  

Also, according to the recent Vatican news, the “brotherly” contacts of different hierarchs of the Ecumenical Patriarchate and the Churches under it jurisdictions and demonstrations of their spiritual unity with Rome continue. 

For instance,

– Cardinal Kasper expresses his expectations that  the Patriarch continue “to show tireless  commitment in contributing to ever deeper knowledge and more fruitful collaboration between the Catholic and Orthodox Churches,  so as to offer the world a common witness of our faith in our One Lord Jesus  Christ" [19].

– as the pope Benedict XVI remarks, the contacts express “friendship and the authentic fraternity which unites the Church of Rome and the Ecumenical Patriarchate, bonds which are solidly rooted in the faith.” During such contacts, the participants experience “the spiritual intimacy.” Therefore, the present “incomplete community,” which already binds the members of the Ecumenical Patriarchate and the papacy, must grow into the “full visible unity” [20].

However, at the present moment, by the mercy of God, the manifest or “visible” unity with the papal Church of Rome became less desirable: the world–wide scandal revealed the scale of the sexual abuse of children of the papal faithful and cover–up of the crimes of papal subjects by the papal hierarchy. Although the victims of the papal hierarchy attempt to hold the papal church of Rome and its head – the pope/Perfect of the Congregation for the Doctrine of Faith responsible for the crimes of the papal establishment against multitude of children sexually abused by papal “priests” and deprived of justice by the papal “superiors” – bishops, cardinals, heads of religious orders, etc., their expectations of retribution might not become the reality, if to take into consideration the following factors:

1/ the papal Church provides the theological–philosophical–social–political platform for the European Union

2/ penetration of the papal subjects into social and political structures and media of the societies

3/ the current political situation and necessity of cooperation in the struggle against terrorism and military operations

4/ the overall corruption of the societies, dissemination of perversion, and crime–perception “fatigue,” which would preclude due attention to victims and assistance in their quest for justice.

As any political theology, which underlies the political organization and therefore, is capable to justify and initiate political events, unrest, wars, and other political actions, the papal doctrine will never be taken out of the world stage until its embodiment – the political organization, the papal Church of Rome, the Vatican – exists.



Conclusive Remarks: the Future


Already, the world is the arena for the latent, yet, unceasing war among the main centers of power struggling for the world–wide domination. Each of the centers of power has aspirations similar to those of the empires and other establishments of the Past; each of them has own theological–religious–political–social foundation.

Today, there are five definite theological–religious–political–social platforms, which sustain the centers of power – the unions of states and nations in pursuit of the global dominion:

1/ the Aristotle–Aquinas’ political theology, papal faith, or Catholicism; currently, its main sphere of manifest influence is the European Union with Germany as the core and the main power behind the purposes, actions, and political and other institutions of the European Union

2/ Islam, which sustains the concept of world–wide Islamic Caliphate

3/ Russian Orthodox Christianity, which sustains the concept of the Orthodox Civilization with Russia as the main world power

4/ neo–heathen doctrines, which advance under the cover of “people’s power,” globalization, liberal democratic and atheist movements; this platform unifies contemporary versions of Marxism, different neo–heathen cults, elements of the imperial ideologies, and “democratic ideals” of the Plato–Aristotle’s political utopia. Their influence, potency, and consequences might be evaluated, for instance, by the totalitarian states of the Past and the current situation and development of China, Venezuela, Cuba, and other countries with Marxism–oriented democracies

5/ Judeo–Christianity, which sustains the political union of the participants in Evangelical and Conservative movements, which currently identify themselves as the Christian denominations, with Israelites, and which maintains the union of the US and the state of Israel.

At the current time, all the centers entered the stage of final concentration of data, information, reserves, subjects, etc. Seemingly, the supporters, followers, and covert agents of each of the centers of power (counterparts–enemies–competitors) accomplished

a/ the political and social structures penetration

b/ gaining positions of influence (education, media, research)

c/ access to the structures with the coercive power (defense, protective and law–enforcement structures).

Consequently, the states and nations at the first line of the attacks began to look as the mosaics composed by different affiliations, loyalties, convictions, possibilities, risks, threats, etc. As the result, they became the arena of the inner latent struggle among the cells, which belong to the different centers of the power; the purpose of this struggle is to facilitate the ultimate assimilation–submission to one of the centers. The balance of the powers and intensity of this struggle (therefore, the degrees of corruption of a particular society, possibilities to evoke destructive unrest, exploitation of vulnerabilities of a particular state, and overall preparedness for assimilation by the enemy) is defined by many geopolitical reasons; the main of them is the actual worth of a particular state/nation for the particular center of power…

After manifest and hidden conflicts and war among the unions of the states and nations, which are sustained by the mentioned above theological–political–religious doctrines, and under conditions of the deteriorating quality of life, insufficiency of the vital reserves and other unfavorable consequences (which either are foreseen by scientists and researchers or already manifest themselves through crises and unpreparedness to natural and man–made catastrophes and disasters), ecumenical movement will evolve into the process of unification of mankind. The existing religions will be recognized as the main reasons for conflicts, disunity, and hostility among states and nations; ultimately, they will be forbidden: as the result of ecumenical movement, a new unified “religion of peace” will be created propagated by the authorities, and accepted by the majority of the population.

The details of future ecumenical movement might be inferred from the current world affairs.

Currently, the ecumenical movement advances within three dimensions:


↓  ↑


At the global level, ecumenical movement proceeds through the World Council of Churches*19*  – interfaith movement, which is focused on the achievement of “the visible unity in one faith” and aims to sustain globalization. The work at this level is expected to result in creation of global “visible” religious establishment, which will propagate the universal religion of unified mankind.

At regional levels (e.g., Europe, North America), different denominations are in a process of concentration (unification) into the blocks (committees, standing conferences of bishops, etc.), which would be ready to be assimilated by the global religious establishment.

The core develops through

a/ assimilation of Christian churches and denominations by the Vatican

b/ through modifications of the existing religious doctrines in the process of assimilation by the Vatican.

After completion of the assimilation, the Vatican will be unified with (will assimilate) global and regional establishments under control of the World Council of Churches; this unification will result in creation of the universal mandatory religion.

Most likely, the new religion, which is to provide the religious–philosophical–political–social foundation of the unified mankind, will be the universal political imperial theology with inclusion of some elements (deities, names of the prophets, saints, and “enlightened” personalities, dogmas, doctrines, etc.) and traditions from existing religions. This new religion will discard Christian teachings and institute own ideals and articles of faith based on different from the current meanings of the good and the evil.

Manifestly, the new religion of the Future will be focused on peaceful existence and survival of mankind; it will pursue the common faceless good of the entire mankind and utterly disregard the good of a person. This Future is described in the Holy Scriptures {e.g., in: Isaiah 2:6–21; 5:7–30; 24:3–23; 51:5–8; Ezekiel 7:3–19; Hosea 4:1–13; Joel 2:28–32; Zephaniah; Matthew 24:3–44; Mark 13:2–37; Luke 21:8–36; 2 Peter 3:3–15; Revelation}; the way into this Future is paved with ecumenism, denigration and rejection of Christian teachings, advancement of the heathenism, wars, corruption and perversion of the human mature.

Christians, as well as those who continue to adhere to their traditional religions, will be forced to convert into new religion, persecuted, or exterminated. The Christian Church will again become the hidden “underground” Church similar to the Christian communities of the first–third centuries.

However, by the will of God, Christian faith and worship of Lord God Jesus Christ will continue to sustain life of the world until the Last Day: the world lives only by God; without Him, it is not able to exist.

Until the Last – the Judgment – Day, the God–loving and freedom–loving Christians, again and again will have to confirm the Christian faith with steadfast loyalty to God and with deeds of love and charity (as the ancestors had during all the centuries after Lord God Jesus Christ, the Savior and Redeemer, came to free men from the slavery of evil and sin).

We, the Christians who still live today, should teach our children that the unity of the Christian teachings and the heathenism – Aquinas’ political theology and other similar “unions” with heathenism and heresies – is impossible: there cannot be unity of the Christians and idol–worshipers.

Today, as in each moment of earthly life, we have not only to make the choice between God and His enemy, between good and evil, between life and death, between Christianity and the idol–worship; we have to confirm our choice by our words and deeds. Before making the vital choice for ourselves and for our children, before our actions, which will bring definite and irreversible results, those who are inclined to become or to remain Christians should take into consideration that {e.g., in: Isaiah 65:15–17; 66:22; John 7:6–8; 13:34–35; 14:27, 30; 17:6–26; 18:36–37; James 1:18, 21–25; 1 Peter 1:3–25; 2:4–25; 1 John 2:15–18; 5:1–5, 19–21; 1 Corinthians; 2 Corinthians 6:14–18; Galatians 5:13–14; 1 Timothy 2:1–6}

a/ the Christians do not seek the absolute power and world–wide dominion; they live in other world – the world of God {John 14:27; 18:36–37}, where the politics, worldly powers, wars, titles, idols, and other attributes of political establishments do not exist

b/ the Christians are obedient and loyal to the civil authorities of the country in which they live {1 Peter 2:13–18; 1 Timothy 2:1–6}; they do not betray, do not murder, do not covet possessions and power of the others – they live in peace with their neighbors

c/ the Christians are the new nation of God – the beings without political aspirations and without lust for power of coercion, those not of this world, those who live by love to God and by the words and peace of God; they observe the commandments of God to love each other as God loves them

d/ the Christians always are (and they will be) the minority – persecuted, harassed, and deprived of justice by the authorities of this world

{e.g., in: Isaiah 65:15–17; 66:22; John 7:6–8; 13:34–35; 14:27, 30; 17:6–26; 18:36–37; James 1:18, 21–25; 1 Peter 1:3–25; 2:4–25; 1 John 2:15–18; 5:1–5, 19–21; 1 Corinthians; 2 Corinthians 6:14–18; Galatians 5:13–14; 1 Timothy 2:1–6}.

It also means that the Christians who live by love, mercy, compassion, faith and the absolute inner freedom given by the knowledge of God, have place neither in the war for the world–wide domination nor in the post–war world without Christianity.

Until the time of the last trials comes, let us remember what ecumenism is about, so, we will


a/ be able to discern the arch–evil and its war against Christ
behind the papal slogans of the “Christian unity” and “Christian peace”

b/ choose to love, worship, venerate, and follow our God,
and discard false pretense of the evil, which attempts to take the place of God

c/ complete our earthly journey
according to the will and mercy of our Lord God and Savior Jesus Christ.







*1* Concerning Orphic Doctrine, see Philosophy: the Beginning, Folder Philosophy, Page_1.  Concerning Plato  and Aristotle, see Folder Philosophy, Page_2  and Page_3.


*2* In 1302, the pope Boniface VIII made two statements [The Bull Unam Sanctam, 1302, in: Documents of the Christian Church 127]:

1/  the papal authority is divine

2/ for the sake of eternal salvation it is necessary “for every human creature to be subject to the Roman Pontiff.”

Then, in 1943, the pope Pius XII continued:

1/ primacy of jurisdiction gives the church as “a Mystical Body two heads“

2/ Christ and His Vicar constitute one only Head is the solemn teaching of Our predecessor of immortal memory Boniface VIII in the Apostolic Letter Unam Sanctam” (Christ as invisible head, and the pope – “Vicar of Christ” as the visible head)

3/ it is the dangerous error to believe that it is possible to accept Christ “as the Head of the Church, while not adhering loyally to His Vicar on Earth.” Those who take away the visible head (that is the pope) can neither see the eternal salvation nor find it [5; §40–41]; also [ref. and qtd. in: Church, Papacy, and Schism: A Theological Enquiry by Philip Sherrard. London: SPCK, 1978. 60].

It means that eternal salvation of men had been separated from the acceptance of Lord Jesus Christ as the Savior and God, from fulfillment of the God’s commandments, and from the mercy of God. The popes asserted themselves as the unavoidable supplements to God, as a new deity, perhaps even more authoritative than God Himself, because faith and loyalty to God are sufficient no more: the absolute submission and “loyalty” to the pope became the conditions of eternal life. With such dethronement of God, idolization of the pope is logically complete.

            Also, see Doctrine of Thomas Aquinas, Folder Philosophy, Page 7, The Hierarchical Church, and The Church Militants, Folder Political Theology, Page_2 and Page_3.


*3* Concerning such phenomenon as the papal “priest in the state of mortal sin” and Aquinas’ interpretation of mortal sin as disobedience to the superior, see: Decrees of Ecumenical Councils (242, 707) and  Doctrine of Thomas Aquinas, Folder Philosophy, Page_7.


*4* According to Pius XII, “the Mystical Body of Christ and the Roman Catholic Church are one and the same thing” [8; §27].


*5* Thomas Aquinas, the main and very own papal theologian, defines blasphemy as a sin committed directly against God: blasphemy is more grievous sin than murder: it denotes the disparagement of the goodness of God when somebody suggests something inappropriate or incompatible with God, e.g., ascribes the properties of God to His creations or makes false statements about God [Summa Theologica  II–II Q.13 a1, a2, a3].


*6* The Council of Trent (1545–1563), which was convoked to define the doctrine and reform the Roman Catholic Church, proclaimed that the Council is guided “by the mind and spirit of St. Thomas” [e.g., Walz ref. in: New Catholic Encyclopedia 14:134].

To the contrary, the Orthodoxy holds: the Ecumenical (Orthodox Catholic Church) Councils are guided and enlightened by the Holy Spirit; under the God’s inspiration, they “simply guard intact” and defend from “any innovations” the ecclesiastical traditions of the Catholic Apostolic Church [Decrees of Ecumenical Councils 125,134–135, 138–139].

Although the Council of Trent (1545–1563) placed the Aquinas’ book Summa Theologica “on the high altar in second place only to the Bible” [Kreeft 11–12], the following generations of the popes upgraded this modest recognition. In 1975, in his Apostolic Letter Lumen Ecclesiae (§23), pope Paul VI proclaimed that by law (Codex Iuris Canonici, can. 1366, par.2), Thomas Aquinas and the study of his doctrine are “the cornerstone of the theological formation” of the papal subjects.


*7* The papalpractice of eucharistic communion under a single species” is based on Aquinas’ speculations [Summa Theologica III Q.75 a2, a4, a5; Q.77 a2; also ref. in: Documents of the Christian Church 163–166].

For modification of the doctrine of transubstantiation with the Aristotle’s concept of accidents – inessential, although detectible by senses, changeable property of the substance, Thomas Aquinas constructed the chain of arguments:

a/ as the result of consecration by the power of God, the substance of bread and wine does not remain in sacrament; bread and wine remain as accidents “without a subject” because their substance becomes the Christ’s body: “the whole substance of bread is converted into the whole substance of Christ’s body,” and this conversion is “transubstantiation”

 (with this assertion, Aquinas introduces the Aristotle’s terms and, with the Aristotle’s terms, applies logic of heathen philosophy for description of the greatest mystery of Christianity)

b/ as soon as “an accident is divinely given the power to exist in itself,” the accident becomes able to be “in itself the subject of another accident” [Thomas Aquinas Summa Theologica III Q.75 a2, a4, a5; Q.77 a2; Documents of the Christian Church 163–166].

The essence of this assertion or the logical gymnastics in the Aristotelian style:


there is no difference between “accidents”

therefore, this something that human senses discern as bread
has no different essence that another something
that human senses discern as fruit of vine

there is no difference between bread and fruit of vine anymore –
the transubstantiated bread is both the flesh and the blood

as soon as the “accident” (bread) by the divine power becomes able to exist by itself,
without substance, to assume another substance, and to become the subject of another accident,
there is no difference between the communion by two elements (bread and fruit of vine)
or by one element (bread only).


It means that Aquinas opposes the Aristotelian logic to the most sacred tradition of the Christian Orthodox Church that preserves the order of the Eucharist established by God Himself.

Consequently, the guided by “the mind and spirit of St. Thomas” (Thomas Aquinas) Council of Trent (1545–1563), which was summoned to define the Catholic doctrine and to reform the papal church [Walz ref. in: New Catholic Encyclopedia 14:134], at session 21, of June 16, 1562

a/ denied that the Holy Communion with both elements is a “divine commandment”

{this denial contradicts the Gospels and the words of St. Paul the Apostle with which he conveys “the received from the Lord Himself” order of the Holy Communion: with bread that is His body given for many, and the Cup that is the new covenant in His Blood shed for many for the forgiveness of sins – Matthew 26:26–28; Luke 22:19–20; 1 Corinthians 11:23–26}

b/ asserted that the custom to use both elements had been changed “in the course of time”

{to the contrary, time and changes exist only for the temporal worldly establishments: with God, there is neither time nor change – Malachi 3:6; Matthew 5:17–18; James 1:17; 2 Peter 3:8}

c/ condemned those who deny that “the whole Christ is received when Holy Communion is received under the form of bread alone” [Decrees of the Ecumenical Councils 726–727; Documents of the Council of Trent in Latin ref. and qtd. in: Hughes, Philip 327–328].

The application of heathen philosophy by the papal theologian for the service of papal faith in this particular case did not magnify the status of theologians as Aquinas sees it [The Trinity Q.2 a3 o1, ao1, ao5]: it resulted in the sacrilegious modification of the order of the Eucharist, which was given by God Himself.

In addition, it should be noticed that

1/ in the fifth century, the Roman pope Leo the Great condemned the communion in one element (by bread only) as heresy because it was the practice of the Manicheans: in imitation of the ancient rite of the Zoroastrians, the Manicheans replaced the Eucharist with breaking of bread [Vacandard 58; Lea 2:472–474].

2/ the Fourth Lateran Council (in 1215, about 10 years before Aquinas was born) recognized the orthodox order of the Holy Communion in the statement: by the power of God, bread is transubstantiated into the body of Christ and wine into the Blood of Christ [Documents of the Christian Church 163].

Therefore, in denial of the words of God, contrary to the Roman pope who lived five centuries before the Great Schism, and contrary to the post–Schism Council of the papal church of Rome (the Fourth Lateran Council, in 1215), the Aquinas’ modification of the most sacred tradition of the Christian Church resulted in revival of the old Manichean heresy: the papacy withdrew the communion with both elements (bread and fruit of vine) – the Cup of Eucharist – from the Catholic laity (it left it available only for the papal hierarchy – the pope, prelates, the papal clergy, etc.). The Council of Constance (1414–1418) named the reason for such a practice: avoidance of “various dangers and scandals”; the Council also warned the clergy that the priests who “communicate the people under the form of both bread and wine” would be excommunicated [Decrees of the Ecumenical Councils 418–419]: those who follow the commandment of God are not welcome in the papal church.

In 1947, pope Pius XII re–iterated that his subjects must “with due reverence and faith all obey the decrees of the Council of Trent and of the Roman Pontiff,” which include “the practice of eucharistic communion under a single species” [6; §53].

The actual reasons of the deprivation of the papal laity of the Holy and Precious Blood of the Savior might be much deeper than human philosophical speculations; one of them is the manifest confirmation that the papal establishment is not the Christian Church and therefore, it is not able to feed its flock with the Holy Food of salvation and everlasting life {John 6:53–57}.

Also, see Heresy, Folder Archive, Page 2_2008, and Doctrine of Thomas Aquinas, Folder Philosophy, Page_7.


*8 *  The main reasons of canonization of Thomas Aquinas and acceptance of his Aristotelian political theology as the papal official doctrine include justification of the absolute religious and secular power of the pope and deification of the pope:

1/ Aquinas describes the Roman pope as the exceptional public figure who by the will of God, “holds the apex of both powers, spiritual and secular,” because in the person of the pope the spiritual and the secular power are unified. All kings must be subjects to “the successor of St. Peter, vicar of Christ, the Roman Pontiff ... just as they are subjects to Our Lord Jesus.”  The kings are “vassals of the Church,” and the pope is a “head of the republic of Christ,” therefore, the papacy has the right to punish disobedient rulers: the proclaimed by pope excommunication releases the subjects of the apostate king “from his control and from their oath of fidelity” [Aquinas Summa Theologica II–II, Q. 12, a2; Contra Errores Graecorum; Quaestiones Quodlibetales; and other works; also qtd. in: Bigongiari xxxiv–xxxv;]

2/ if Augustine designated for the state the role of “the secular arm” of the Church or the coercive instrument, which has the obligation to protect Church from the heretics and to punish heresy and schism [Augustine ref. and qtd. in: Deane 200, 214–216],  Aquinas ended the Augustine’s vagueness with the direct statement: kings and rulers are the vassals of the Church/pope and the spiritual power has the secular (or temporal) power as a subject as the soul has a body [Summa Theologica II–II Q.60 a6 ro3]. With such a comparison [based on the Plato’s notions that a soul governs a body because the body is secondary as a derivative of the soul and that the small governing group possesses all wisdom of the community – Plato Laws 896c; Republic 428e–429a], Aquinas made two far reaching statements:

–  the spiritual power (the pope) has the right to intervene with judgment and other “temporal matters” of the secular authority (the king and other rulers)

–  the secular power and the spiritual power are inseparable as a human being is the inseparable union of the body and soul

3/ Aquinas embodied the key features of the matrix for the believers into the doctrine of obedience, which became the central building block for the papal hierarchy. The starting point is the assertion that obedience to the pope is the condition of eternal salvation. Then Aquinas descends at the basic level of the hierarchy – to the believers. With the reference to the Aristotle’s statement that the virtue/goodness is obedience: slaves – to their master, and citizens – to their ruler [Aristotle Politics I.13, 1260a; III.4, 1277a], Aquinas equates obedience–submission to the control of the others with the virtue and describes obedience to the superior as the divinely established order, as the good and “special” moral virtue and “the regular mode of life” for religious people [Summa Theologica I–II Q. 92 a1; II–II Q.104 a2]. Consequently, disobedience to the superior becomes a mortal sin, which violates two main commandments because it contradicts to the love of God and to the love of neighbor (the Aquinas’ superior is also a neighbor)

4/ Aquinas postulated that the higher is the rank of a superior, the greater is the sin of disobedience. Aquinas explains the special importance of obedience by referring to God with the Aristotelian definition of “the first mover” that moves all things and all wills:  the superior naturally moves his subjects by his commands as the divine power naturally moves things and wills.  If the will of God is the first rule, the will of superior is the second rule for the inferior, and the special virtue of obedience is “more praiseworthy” than other virtues [Summa Theologica II–II Q.104, a1, a2, a3, a4, a5; Q.105 a1, a2].

The context of all Aquinas’ speculations with their physical “justifications” constantly correlates obedience to the superior with obedience to God: as soon as in another text he asserts that even the wicked superior stands at the place of God [Summa Theologica II–II Q.63 a3], it is reasonable to conclude that Aquinas equates obedience to the superior with obedience to God.

5/ Aquinas elevated disobedience to the commands of the superior to a rank of a mortal sin, because disobedience contradicts to the love of God (as the violation of His commandments) and to the love of neighbor; besides, a disobedient one does not render his obedience to the superior, therefore deprives the superior from what is “his due”; however, if the ruler usurped the power, or his commands are unjust, his subjects should not obey him except accidentally, “in order to avoid scandal or danger” [Summa Theologica II–II Q.104 a6 ro3; Q.105 a1, a2].


Also see Doctrine of Thomas Aquinas, Folder Philosophy, Page_7) and texts in Folder Political Theology.


*9* The exact wording contains reference to the words of God that His anointed must not be touched, and the statement that these words are applicable to the bishops more than to the “highest civil authorities” [5; §42].


*10*  Cardinal Bellarmine (Jesuit) believes that the pope has the authority to change the meaning of vice and the meaning of virtue for his subjects: the pope can make the sin virtue, and virtue – the sin, yet, the Church must blindly accept the pope’s decision even if he errs: “if the pope were to err by prescribing sins and forbidding virtues, the Church would be bound to consider sins good and virtues evil” [Bellarmine ref. and qtd. in: Baybrook 277].

Also, see The Church Militants, Folder Political Theology, Page_3.


*11* In: “Sentence of Degradation against Jun Hus” and “Condemned Articles of J. Hus”  [Decrees of the Ecumenical Councils 428–431]. Also, See Heresy, Folder Archive, Page 2_2008.


*12* The popes expressed belief that they are the direct successors of St. Peter the Apostle. Therefore, the papacy asserts that (in accordance with the Roman law) the pope inherits the “St. Peter’s estate” – the Church of Christ along with the “plenitude of power” given by Christ only to St. Peter: similarly with the Roman law, which does not recognize the difference between the deceased one and his heir, “there is no difference between pope, St. Peter, and Christ” [Sherrard 55].

Indeed, the pope Nicolas I (858–867) believed that he is the reincarnation of St. Peter and began his letter with statement: “I Peter, the Apostle of God” [Nicolas I ref. and qtd. in: La Due 86].


*13* See Doctrine of Thomas Aquinas, Folder Philosophy, Page_7, and Folder Political Theology.


*14* Concerning the “law of Christ” to burn people alive, which is invented by the papal theologians, – see ref. in: Vacandard 128, and Doctrine of Thomas Aquinas, Folder Philosophy, Page_7, Note 3.


*15* The works of Nietzsche (who in the end of the nineteenth – beginning of the twentieth century re–introduced the cult of Dionysus – the cult of death and insanity to the social and political life of the European nations, which later accepted Fascism and Nazism) and the atrocities committed during World War II illustrate the consequences of the substitution of the heathen political theology for the Christian teachings.

See Works of Friedrich Nietzsche, Folder Philosophy, Page_8.

*16* Although the papacy keeps some basic assumptions unchanged, as a foundation of its doctrine (e.g., divine status of the pope, created grace of the papal office, infallibility of the pope), it frequently re–defines its doctrines, reforms itself according to new “discoveries” of the philosophizing theologians and diviners, changes its traditions according to the political and other temporal considerations, and encourages the attempts of the papal theologians to update theology. Some of the papal theologians describe untimely renewal of the theological doctrine as “a form of heresy” and assert that “lifeless orthodoxy” indicates the “inner indifference to truth” [Karl Rahner ref. and qtd. in: Léger 31–32].

A contemporary Catholic theologian Jesuit John Coleman asserts that the papal social doctrine “injects an ethical dimension” of the common good into the political, economic, cultural, and international order and that the “voice of reason and humane common experience... is the more likely appeal” than the word of God [Coleman 68–69]. However, the actual history of humankind does not confirm that the Superstructure has acquired the “humane” experience.

Therefore, the main interest is the pool of knowledge from which the papal theologians draw their theological discoveries, with which they update the Magisterium. For instance,  Jesuit John Coleman writes [Coleman 69] about three “wellsprings of the prophetic imagination” – a human experience, the Scriptures, and “the personal encounter with the Risen Jesus,” which provide the working material for “the Catholic way of combining the prophetic and the mystical.”

The Jesuit John Coleman’s wording “prophetic imagination,” especially from such a source as human experience, and “the Catholic way of combining the prophetic and the mystical” (that is in the Loyola’s style) evokes the pagan antiquity, when imagination was the main source of the knowledge received with the “worthless divination and the deceit of their own minds” {Jeremiah 14:14} and in the state of frenzy {3 Kings 18:25–29}. The disciples who accompanied Lord God Jesus Christ, and later, imitated His actions, considered divination as the possession by the unclean spirits and exorcised them by the name of God {Matthew 8:28–32; 10:1; Mark 3:13–15; Luke 4:33–36; 9:1; Acts 16:16–18}.

Furthermore, Avery R. Dulles writes about the following features of the contemporary papal theologians and their assemblies [Dulles x, 110, 111, 113, 114–117]:

1/ the different theological schools lost consensus in the theological matters and civility of discussions: the opponents attempt to discredit one another, while they lack the common goals, norms, and language, and endanger preservation of the very nature of the papal church as “a communion.” At the same time, the different liberal and radical groups within the papal church, which should be “a single ecclesial body,” form coalitions

(obviously, the described process of disbanding – absence of the common purpose and language, the struggle among sects – does not differ from the process of dissolution of political parties and other establishments, which have lost the meaning of their existence)

2/ the neo–scholastics protect the “quasi–canonical status” of the Aristotelian concepts, which they identify as the “Catholic faith” and oppose theology based on the Scriptures and the Church Fathers.

(So, some contemporary papal theologians realize that the “Catholic faith” based on the Aristotelian concepts is the opposite of the Christian dogma based on the Scriptures, and some of them – the neo–scholastics – openly oppose the authority of the Scriptures – the Word–God. Such opposition and the discord within the institute of theologians, which is intended to be the “single body” – in fact, the brain – of the papal establishment, is the main fruit harvested for the centuries of absorption of heathen philosophy and other heresies into Aristotle–Aquinas’ political theology/official doctrine of the papal church of Rome)

3/ the authority of the Magisterium, “some restrictions on the freedom of theologians,” and permission to publish books (censorship) are the means to subdue and restrain the uncontrollable theologians.

The referred above assertions make clear that it would be no problem with verbal and even written modifications of the papal theological doctrine, if it facilitates assimilation of the Christian Churches.  

Also, see Divination, folder Archive, September_2010, Imagination, Folder Archive, Page_2_2008, and The Church Militants, Folder Political Theology, Page_3.


*17* See The Fruits (Note 5), Folder Archive, April_2010, and Unity and Division (Note 1), Folder Archive, Page_1_2008.


*18* See The Church Militants, Folder Political Theology, Page_3.


*19* According to the information at the official web site, the World Council of Churches currently pursues “the visible unity in one faith and one eucharistic fellowship.” The Council’s list of activities includes the works of charity (serving needs, unification, justice, peace, the integrity of creation)  [http: / /www. oikoumene. org/en /who–are–we. html].

As much as it can be inferred from its public statements [http: // www. oikoumene. org/en/resources/documents/ central–committee/ geneva–2011/ report–on–public–issues. html], the World Council of Churches attempts to impose own vision and to exercise influence on the world political affairs: its statements and publications, which, seemingly, are based on the human ideals (peace, justice), are politically charged (condemnation and support of political acts, movements, states, etc.).







Aristotle. Politics. Trans. Ernest Baker. Revised with an Introduction and Notes by R.F. Stalley. Oxford, England:  Oxford University Press, 1995.

Baybrook, Gar. Heresies of the Christian Church. Payson, Arizona: Leaves of Autumn Books, 1998.

Bigongiari, Dino. "Introduction." The Political Ideas of St. Thomas Aquinas. (Representative Selections). Ed. with an Introduction by Dino Bigongiari. New York: Hafner Publishing, 1953. vii–xxxvii.

Coleman, John. "Catholic Wellsprings for the Prophetic Imagination." The Future of Prophetic Christianity: Essays in Honor of Robert McAfee Brown. Ed. Denise Lardner Carmody and John Tully Carmody. Maryknoll, New York: Orbis Books, 1993. 67–75.

Cracraft, James. The Church Reform of Peter the Great. London: Macmillan, 1971.

Deane, Herbert A. The Political and Social Ideas of St. Augustine. New York and London: Columbia University Press, 1963.

Decrees of the Ecumenical Councils. Ed. Norman P. Tanner. London and Washington, DC: Sheed & Ward, Georgetown University Press, 1990.

Documents of the Christian Church. Selected and edited by Henry Bettenson. 3rd ed. Ed. Chris Maunder. Oxford, U.K.: Oxford University Press, 1999.

Dulles, Avery Robert. The Craft of Theology: From Symbol to System. New York: Crossroad, 1995.

Grun, Bernard. The Timetables of History: a Horizontal Linkage of Peoples and Events. Based on Werner Stein's KULTURFAHRPLAN. 3rd revised ed. New York: Simon & Schuster and Touchstone, 1991.

Holmes, Arthur F. Christianity and Philosophy. Chicago: Inter–Varsity Press, 1963.

Hughes, Philip. The Church in Crisis: A History of the General Councils 325–1870. New York: Hanover House, 1961.

Kreeft, Peter. "Introduction." A Summa of the Summa: The Essential Philosophical Passages of St. Thomas Aquinas’ Summa Theologica. San Francisco: Ignatius Press, 1990. 11–22.

Lacouture, Jean. Jesuits: A Multibiography. Trans. Jeremy Leggatt. Washington, D.C.: Counterpoint, 1995.

La Due, William J. The Chair of Saint Peter: A History of the Papacy.  Maryknoll,  New York:  Orbis Books, 1999.

Lea, Henry Charles. The Inquisition of the Middle Ages. New York: Harper & Brothers, Franklin Square, 1887. 3 vols.

McKeon, Richard. "Introductory Notes." Selections from Medieval Philosophers. Part II: Roger Bacon to William of Ockham. Ed. and trans. Richard McKeon. New York, Chicago, Boston: Charles Scribner’s Sons, 1930. IX–XVIII, 3–6, 111–117, 149–158, 235–239, 303–312, 351–359.

New Catholic Encyclopedia. Washington, DC:  The Catholic University of America, 1967.  17 vols.

Encyclopedia of the Vatican and Papacy. Ed. Frank J. Coppa. Westport, Connecticut:  Greenwood Press, 1999.

O’Toole, Fintan. "The Cardinals Who Weren’t Called to Rome." The Washington Post,  April 28, 2002. B1, B4.

Plato. Complete Works. Edited with Introduction and Notes by John M. Cooper. Associated Editor D.S. Hutchinson. Indianapolis, Indiana: Hackett Publishing, 1997.

Sherrard, Philip. Church, Papacy, and Schism: A Theological Enquiry. London: SPCK, 1978.

Thomas Aquinas (Saint). Summa Theologica. First Complete American Edition in 3 volumes literally translated by Fathers of the English Dominican Province. New York, Boston, Cincinnati, Chicago, San Francisco: Benziger Brothers, 1947. 3 vols.

Thomas Aquinas (Saint). The Trinity and The Unicity of The Intellect. Trans. Rose Emmanuella Brennan. London: B. Herder, 1946.

Trager, James. The People’s Chronology: A Year–by–Year Record of Human Events from Prehistory to the Present. Rev. ed. A Henry Holt Reference Book. New York: Henry Holt, 1992.

Vacandard, Elphege. The Inquisition: A Critical and Historical Study of the Coercive Power of the Church. 1915. Trans. from the 2nd edition Bertrand L. Conway. Merrick, New York: Richwood Publishing, 1977.

Willett, Franciscus. Understanding the Inquisition. N. Easton, Massachusetts: Holy Cross Press, 1968.



[1] Orientalis Ecclesiae. Encyclical of Pope Pius XII. 1944. §28.  http:// www. vatican. va /holy_father/ pius_xii/encyclicals/documents/ hf_p–xii_enc_09041944_ orientalis–ecclesiae_en.html


[2] Unitatis Redintegratio (Decree in Ecumenism). 1964. http:// www. archive/ hist_councils/ii_vatican_council/ documents/ vat–ii_decree_ 19641121_ unitatis–redintegratio_en. html


[3] Ut Unum Sint. On commitment to Ecumenism. Ioannes Paulus PP. II. 1995.  http:// www. vatican. va/ holy_father/john_paul_ii/ encyclicals/ documents/ hf_jp–ii_enc_25051995_ut–unum–sint_en. Html


[4] DOGMATIC CONSTITUTION ON THE CHURCH LUMEN GENTIUM SOLEMNLY PROMULGATED BY HIS HOLINESS POPE PAUL VI ON NOVEMBER 21, 1964. http:// www. vatican. va/ archive/hist_councils/ ii_vatican_council/ documents/ vat–ii_const_19641121_lumen–gentium_en. html


 [5] Mystici Corporis Christi. Encyclical of pope Pius XII On the Mystical Body of Christ. 1943. http:// www. vatican. va/ holy_father/pius_xii/ encyclicals/documents/hf_p–xii_enc_29061943_ mystici–corporis–christi_ en. html


[6] Mediator Dei. Encyclical of Pope Pius XII on the Sacred Liturgy. 1947, November 20. http: // www. holy_father/pius_xii/encyclicals/ documents/hf_p–xii_enc_20111947_mediator–dei_ en. html


 [7]   Vatican II and Post–Vatican II Documents: Apostolic Letter LUMEN ECCLESIAE by Paul VI, 5 December 1975. Excerpts. The Pontifical Academy of St. Thomas Aquinas. Vatican City.   http:// www. /roman_curia/ pontifical_academies/ san–tommaso/ pastmagisterium. html


[8] Humani Generis. Encyclical of Pius XII concerning some false opinions threatening to undermine the foundations of catholic doctrine. 1950. http:// www. vatican. va/holy_father/ pius_xii/encyclicals/documents/ hf_p–xii_enc_12081950_humani–generis_en. html


[9] What Are the Goals of Ecumenism? by Hieromonk Savva of the Holy Monastery of Decani, Serbia. http:/ /www. orthodoxinfo. com /ecumenism /ecumenism _goals.  aspx


[10] The Psychological Anatomy of Ecumenism by Bishop [now Archbishop] Chrysostomos of Etna. http:// www. orthodoxinfo. com/ ecumenism/ ecum_ anatomy. aspx


[11] Inexplicable behaviour of the ecumenists. http:// /93F605C4.en. aspx


[12]   “Papism, the Hagiorite Fathers, and the Aftermath of the “Balamand Union.” Translated from the Greek by Patrick G. Barker. Orthodox Tradition. vol XII, Number 1. 12–17.


[13] The Announcement of the Extraordinary Joint Conference of the Sacred Community of the Holy Mount Athos (1980) and the Letters. http:// www. orthodoxinfo. com/ ecumenism/ athos. aspx


[14] Ecumenism. A Report to the Sobor of Bishops of the Russian Orthodox Church Outside of Russia by Archbishop Vitaly of Montreal and Canada  http:// www. orthodoxinfo. com/ ecumenism/vitaly. aspx


[15] The Ravenna Document. The Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church on Ecclesiological and Canonical Consequences of the Sacramental Nature of the Church. Ecclesial Communion, Conciliarity and Authority. Ravenna, 13 October 2007. http:// www. vatican. va/roman_curia/ pontifical_councils/ chrstuni/ch_orthodox_ docs/rc_ pc_chrstuni_ doc_20071013_ documento–ravenna_en. html


[16] Pope and Patriarch: onwards towards full unity. 12/03/2007. http:// www. asianews. it/ news–en/Pope–and–Patriarch: –onwards–towards–full–unity– 10944. html


 [17] Long, but with no alternative, the march of ecumenical dialogue by NAT da Polis. 10/27/2009. http:// www. news–en/ Long,–but–with–no–alternative,–the–march–of–ecumenical–dialogue– 16694. html


[18] Patriarchal and Synodal Encyclical On the Sunday of Orthodoxy by BARTHOLOMEW, Archbishop of Constantinople–New Rome and Ecumenical Patriarch. To the Fullness of the Church, Grace and Peace From our Lord and Savior Jesus Christ. Prot. No. 213. February 21, 2010.


[19] Cardinal  Kasper Greets Patriarch Bartholomew I. 2/24/10 – Vatican Information Service – VIS news 100224.


[20] Close Spiritual Union with Ecumenical Patriarchate. Vatican Information Service – English; 06.30.2011 VIS 20110630 (530)




Updated and posted October 7, 2011

Original Post December 14, 2008




Copyright (c)2010 Sunday's Thoughts &