Плоды экуменического древа. Экуменическое движение в экклезиологическом аспекте

St. Apostle Judah writes about them: there should be mockers in the last time, who should walk after their own ungodly lusts. These be they who separate themselves, sensual, having not Spirit (Jud. 18, 19). That is why those who are alien to true Spirit can’t be called New Israel. Then one more question arises: If, as it is said, the Salvation of other denominations apart from the One Holy Catholic and Apostlolic Church which is called the Orthodox Church is doubtful then why is it not openly preached in Russia? The answer to the question is clear and plain. There is certain faith tolerance admitted in Russia. The adherent of different denominations equal to Orthodox occupy important post in the country: the principals of educational institutions are mainly the adherent of other beliefs, the governors of provinces and district towns are often heterodox. The regimental and battalion commanders often happen to be heterodox. Wherever a priest starts preaching openly that there is no salvation apart from the Orthodox Church the ranked heterodox would get offended. Due to this situation the Russian clergy attributed a skill and a voted habit of speaking on the subject evasively. And maybe for the same reason and because of constant communication with the heterodox and moreover reading their compositions, some of the clergy began to think more condescendingly in relevance towards the hope of Salvation and other faiths. Many educated orthodox reading compositions by the Latin authors in French and not reading their own one in Russian on the subject of dogmas can easely be involved in the artful design of he instead of cognizing the truth they do not know. For those who wish all the details of reasons why the Pope adherents deviated so much from the Orthodox it is advisable to read the recently published work on the attitude of the Roman Church to other Churches by Abdias Vostokov. In this book, especially its second part, one should pay attention to some remarkable places concerning the oath of allegiance of the Latin Bishops to their Pope and the slender of the papists about the Orthodox, pp. 49, 60, 137». St. Ambrosy of Optina. Letters.

24. Losev A.F. Essays of antique symbolism and mythology. M.: «Thought», 1993, pp. 884-885.

25. Metropolitan Anthony of Sourozh, p.10.

26. The Ladder. Word 7. About happiness-creating crying, p. 57.

27. St. Ignatius Brianchaninov. Vol. IV, p. 485.

28. Metropolitan Anthony of Sourozh, p.136.

29. The Ladder. Word 28, ch. 17.

30. St. Ignatius Brianchaninov. Vol. I, p. 147.

31. Metropolitan Anthony of Sourozh, p.6.

32. St. Ignatius Brianchaninov. Vol. I, p. 129.

33. Jean Bernanos (1888-1948). A French writer and a publicist. In his novels criticizes the modem state of the world from the standpoint of Catholic mysticism.

34. Metropolitan Anthony of Sourozh, p.16.

35. Sir. 10, 7.

36. Ps. 51, 17.

37. Proverbs 23, 26.

38. Jean Danielue (1905-1974), a Catholic cardinal.

39. Clive Staples Lewis (1898-1963). An English writer, a publicist. «When I entered the University», — recollects C.S.L. — «I was as close to an absolute absence of virtue as it was possible for a nasty boy to be... I knew not more about chastity, truthfulness and sacrificing than an ape about a symphony». It is known that his favorite writer since his young days had been Chesterton who could not but influence his outlook on life. C.L. didn’t make it a secret that he belonged to the Anglican Church, but as he grew aged he married a Judaic woman, announcing that he completely shared her views. He is especially estimated by the Ecumenists for his saying that* Christianity is an immense house consisting of many rooms-confessions, which is a blasphemy to Holy Spirit. Lewis called himself a «dinosaur» and a sample of the Past time, though his «fantasy» could be attributed to the sphere of New age. The opinion that besides Paradise and Hell there exists a so-called way (a created world of your own fantasies) was reflected in the works of his friend J. R. R. Tolkien, who shared this view. The fairy-tales by Lewis depict Christ in a blasphemous way n the image of a lion and unite some heathen characters as mermaids, centaurs, etc. They lead you astray to the sphere of dreaming to the false way which ends up with blasphemy to God.

40. Metropolitan Anthony of Sourozh, sp.37.