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Byzantine Patriarchate2019-01-13
14:36:10
The Epiclesis

Part one: The Difference between Eastern and Western Liturgy, the Question of Epiclesis
Part two: The Holy Spirit and the Epiclesis
Part three: How to experience the Epiclesis in the Liturgy
Part four: Liturgical Space and Iconostasis

Part one: The Difference between Eastern and Western Liturgy, the Question of Epiclesis
The Eastern Liturgy of St Basil the Great and St John Chrysostom (4th century) contains the Epiclesis. The Epiclesis is also found in other Eastern rites. It comes directly from the Apostolic Tradition.
What is the difference between Eastern and Western Liturgy? The Western Liturgy was radically modified at the Second Vatican Council. The reform introduced four Canons instead of one. The pre-conciliar Latin Liturgy had no mention of the Holy Spirit in the Canon. The reformed conciliar Liturgy does make mention of the Holy Spirit but it has been inserted before the words of Institution. Unlike the Latin Liturgy, the Eastern Liturgy includes a so-called intense invocation of the Holy Spirit, or the Epiclesis, after the words of Institution.
Vatican II liturgists had the courage to take radical steps – they turned the altar to face the people and in many places removed the tabernacle from the centre of the temple. Why did they not venture to adopt the Eastern Epiclesis into the Canon of the Latin Liturgy? They only introduced the above-mentioned prayer to the Holy Spirit before the words of Institution, but not in the form of the Epiclesis after them. The Epiclesis was subject to liturgical disputes for centuries. But without result. The West influenced by scholastic philosophy presented so-called logical arguments against the Epiclesis. They argued that it seemed as if there were two Consecrations, which they regarded as nonsense. The problem was that both the East and the West had their own point of view. The Epiclesis is not another Consecration. First, it is a mystery of faith, and second, it is to emphasize that the sacraments, and especially the Liturgy, are the action of both the word and the Holy Spirit. This is the main focus of the Eastern Liturgy. Both the Western and Eastern Liturgy make present the bloody sacrifice of Christ on Calvary. The Holy Spirit plays an extremely powerful role in the Eastern Liturgy. One can say, according to the Eastern theologians, that it is an ever-new Pentecost. An intense invocation of the Holy Spirit (Epiclesis) does not only apply to the bread and wine consecrated by the words of Christ, but to the whole Mystical Body of Christ – the Church.
The main difference between the East and the West lies in the culminating moment – the Transubstantiation (Consecration) – when through the words of the priest, the substance of the bread and wine changes into the Body and Blood of Christ. The Latin Liturgy pinpoints that this moment occurs at the words of Christ which were spoken at the Last Supper. In the Eastern Liturgy, these words are considered to be just the words of Institution, not the words of Consecration, and the culminating moment of the Consecration is pinpointed to occur at the Epiclesis, after the words of Institution and Anamnesis. In the Epiclesis, the Holy Spirit makes real the words of Christ by which He instituted the essence of the Liturgy. The Incarnation of the Word of God – Jesus – the Second Divine Person – happened through the Holy Spirit in response to Mary’s fiat. Similarly, through the priest’s words uttered in the Liturgy, the Holy Spirit can make present Christ’s sacrifice of the cross on the altar.
After the words of Institution and the Anamnesis, the priest prays intensely to the Holy Spirit to come down not only on the blessed gifts but also on the priest himself and on the people present, i.e. the Church: “Send down Your Holy Spirit upon us and upon these gifts here present.” These are the opening words of the Epiclesis which, to a certain extent, has the character of new Pentecost, a new outpouring of the Holy Spirit. During the Epiclesis, the people pray for the coming of the Holy Spirit “upon us” (the faithful present) as well as upon the gifts, and sing an antiphon of praise and petition: “We praise You, we bless You...”. Some Eastern priests kneel during the intense invocation of the Holy Spirit, and there is a practice in some monasteries that a hieromonk lies prostrate during the singing of the antiphon. The singing is to dispose the priest and the believers to composure of heart and a personal invocation of the Holy Spirit. Then the priest says the words over the blessed bread: “And make this bread the precious Body of Your Christ.” (Amen.) And then: “And that which is in this chalice the precious Blood of Your Christ.” He concludes the Epiclesis by saying: “Changing them by Your Holy Spirit.” These concluding words refer again to both the blessed gifts and the faithful. The faithful receive the Holy Spirit more and more deeply in stages.
As for the Consecration of the gifts, the words “Changing them by Your Holy Spirit” are connected with the words of the Epiclesis over the blessed gifts. The words of Consecration in the Epiclesis and the participation of the Holy Spirit can be interconnected as follows: “And make this bread the precious Body of Your Christ” “(Changing them) by Your Holy Spirit”. The same is true for the words over the chalice: “And that which is in this chalice the precious Blood of Your Christ” “(Changing them) by Your Holy Spirit”. The priest prays to God, asking Him to make the change (Consecration or Transubstantiation) by His almighty power, and asking the Holy Spirit to actualize this mystery.
A Western theologian or liturgist probably looks at the Epiclesis uncomprehendingly.
Brief summary: On Thursday evening, Jesus instituted the Eucharist through His words which are recorded in three Gospels. After the Last Supper, Jesus and the Apostles went to Gethsemane, where He prayed. He was arrested and brought to trial leading to His death. Then He was brought before Annas, Caiaphas and Pilate. He is unjustly condemned, carries His cross to Calvary, is crucified, and after a three-hour struggle and intense suffering accomplishes the work of our salvation by His redemptive death.
The Eastern Liturgy makes a difference between the words of Institution uttered at the Last Supper and the Epiclesis in which the Holy Spirit makes present the accomplished redemptive sacrifice of Christ on the cross. The words of Institution and the Epiclesis are linked by the Anamnesis (remembrance). The Anamnesis calls to mind the main events of the redemptive work of Christ – the cross, the tomb, the resurrection on the third day… After the Anamnesis, the priest lifts up the chalice and discos with the blessed gifts and says (singing): “Your own of Your own, we offer to You, on behalf of all and for all.” After these words comes the Epiclesis, i.e. the intense prayer for the Holy Spirit to come down upon us and upon these gifts here present. The concluding words of the Epiclesis: “Changing them by Your Holy Spirit” also refer to the faithful present – the Mystical Body of Christ. The Epiclesis is ended with the triple “Amen”. This “Amen” is meant for both the consecrated gifts and the people who have received the fullness of the Holy Spirit anew. In the end, Christ, present under the species of bread and wine, is honoured with incense. Then the priest turns and incenses the faithful. He thus symbolically emphasizes the presence of the Holy Spirit in them before they receive Christ in Holy Communion at the end of the Liturgy. “He who eats My flesh and drinks My blood abides in Me, and I in him.”
Conclusion: Let us point out that Saints Cyril and Methodius translated this Liturgy from Greek into Old Slavonic. The Orthodox Church has celebrated the Divine Liturgy in Old Slavonic like Saints Cyril and Methodius until the present time. This Old Slavonic Liturgy was also confirmed in Rome, where it was solemnly celebrated by the two Apostles of the Slavs in Santa Maria Maggiore. At that time, they also brought the relics of Pope St Clement, the disciple and successor of the Apostle Peter, from Chersonesus in the Crimea.
Furthermore, let us point out that the Apostles in Jerusalem, as follows from the Scriptures (Acts 2:42), “broke bread” – celebrated the Liturgy – only after the descent of the Holy Spirit, not before. The Epiclesis was an essential reality for them. They said the words of the Lord – the words of Institution – and then asked the Holy Spirit to make these words real. The Eastern Liturgy, adapted by St Basil the Great and St John Chrysostom, is the continuation of the Apostolic Tradition.
In the Latin Church, the Eastern Liturgy can be publicly celebrated only by the priests who have the local Bishop’s permission for biritualism.

21 November 2018

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Part two: The Holy Spirit and the Epiclesis

Before His death, before sacrificing His body and blood on the cross, Jesus established this sacrifice of the cross to be offered to God for the remission of sins. The symbolic sin-offerings, when the blood and life of the sacrificial lambs was offered in the Jerusalem temple, lost their significance. Jesus is the true Lamb who took on Himself the sins of the world (Jn 1:29). Before the completion of His sacrifice of the cross, Jesus instituted a new sacrifice, which is also a new covenant (Mt 26:26) for the forgiveness of sins. At the Last Supper, He took bread and said, “This is My body, which is given for you.” Then He took the cup of wine and said, “This is My blood of the new covenant, which is shed ... for the remission of sins.”
What about the Apostles? What did they think? They did not understand His words because His sacrifice had not yet been accomplished. During the Last Supper, Jesus also spoke a number of times about the Holy Spirit, “I still have many things to say to you, but you cannot bear them now. However, when the Spirit of truth has come, He will guide you into all truth.” (Jn 16:13) In another place, Jesus says, “…out of his heart will flow rivers of living water.” He spoke concerning the Spirit, whom they would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified. (Jn 7:38f) When did the Holy Spirit come? Only after Jesus accomplished His sacrifice on the cross, rose from the dead, and ascended to heaven on the fortieth day where He was glorified. Only then does He send the Holy Spirit in fullness on the Apostles, and the Holy Spirit enlightens their mind and strengthens their will. The Apostles, who fled out of fear and did not stand by the cross, now become heroes of faith who, one by one, shed their blood for Christ’s sake as martyrs. After the descent of the Holy Spirit they understood what Jesus had done at the Last Supper when He established the new covenant and gave His body and blood for the remission of sins. They understood that the Holy Spirit makes present this mystery through His words of Institution and through those whom Jesus chose, i.e. the Apostles and their successors.

The words of Institution and the Anamnesis are followed by the Epiclesis. Instituting the Eucharist, Jesus said, “This is (My body ... blood).” The Epiclesis contains three petitions or imperatives:
1) Send down the Holy Spirit
2) Make this bread the Body of Christ
3) Changing them by Your Holy Spirit

ad 1) Send down the Holy Spirit upon us and upon these gifts here present
By these words of the Epiclesis, both the priest and the people pray that the Holy Spirit would descend not only upon the gifts but also “upon us”, i.e. upon those who are present. God’s will is that we should receive Christ; that He should grow in us, that we should be transformed into Him, so that finally we can say, “It is no longer I who live, but Christ lives in me.” We, people, are influenced by the system of the world and by the spirit of lies – the devil, and these do not want us to be saved. In addition, the source of evil within us gladly accepts the programme of the liar and murderer and mistakenly believes it to be for our good. On the other hand, it rejects God’s truth and eternal life.
The light and strength to become rooted in Christ and to be ready to suffer or even die with Him is given us by the Holy Spirit.
The Epiclesis is not only about making present Christ’s death, but it is also an ever-new outpouring of the Holy Spirit – an ever-new Pentecost.

ad 2) “Make this bread the precious Body of Your Christ”
The priest turns to God the Creator and prays for a miracle (“make”) that the bread, sanctified by the words of Institution, would become the Body of Christ. Analogously, the plea is also pronounced over the chalice.

ad 3) “Changing them by Your Holy Spirit”
This plea refers not only to the transformation of bread into the Body of Christ and the transformation of wine into the Blood of Christ, but also to the Mystical Body of Christ – the Church.
The mystery of God’s omnipotence, which by the power of the Holy Spirit causes the spiritual resurrection of the Church, is expressed in chapter 37 of the prophet Ezekiel.

The Prophecy of Ezekiel
In Babylonian captivity, God called Ezekiel to prepare the ground through a prophetic prayer first for spiritual resurrection and thereafter also physical deliverance.
Ezekiel testifies: “The hand of the Lord came upon me and brought me out in the Spirit of the Lord, and set me down in the midst of the valley; and it was full of bones. Then He caused me to pass by them all around, and behold, there were very many in the open valley; and indeed they were very dry.” (Ez 37:1-2) God asks the prophet, “‘Son of man, can these bones live?’ I answered, ‘O Lord God, you know.’” (Ez 37:3) In other words, the prophet gives consent and says: You know, O Lord God, that by Your almighty power these bones can come to life.
Every time we stand before God in faith and ask Him for a miracle, whether small or great, we must have the faith that God is almighty, that He can work this miracle. When the prophet confessed the faith in God’s omnipotence, the Lord commanded him: “Prophesy to these bones, and say to them, ‘O dry bones (people of Israel), hear the word of the Lord!’” Thus says the Lord God to you, people of God, who became spiritually dead – dry bones – owing to your unbelief. Thus says the Lord God to these bones: “Behold, I will send spirit into you, and you shall live. I will put sinews on you and bring flesh upon you, cover you with skin and I will put spirit in you, and you shall live. Then you shall know that I am the Lord.”
This was the prophetic word received by Ezekiel, who pronounced it over dry bones in faith and in the power of the Spirit. What was the reaction? In the course of prophesying to the bones, God’s Spirit worked in two stages. The reaction to the first prophesying – when the prophet referred to the nation as “dry bones” and revealed the reality of their spiritual death – was a rattling noise. This is the case even today: when one begins to proclaim true repentance, the old self and the system of lies in the world, which holds sway over the present-day Church, resists the truth and there is a noise – a motion. At the same time, however, the word causes the first signs of life to appear, namely the restoration of God’s order.
Ezekiel testifies: “So I prophesied as I was commanded.” (v.7) It is necessary to know that he did not add anything to it, nor did he take anything away from it. He acted in the obedience of faith, and the Holy Spirit caused movement. “And as I prophesied, there was a noise, and suddenly a rattling; and the bones came together, bone to bone.”
Let us imagine heaps of bones on a large area. The bones are scattered all over the place. And now, every bone starts to look for where it belongs. These bones are in motion; they strike at each other, join together and suddenly there is an army of skeletons. This is the first sign of a certain order, though without life. The second stage begins: The prophet continues to speak to these skeletons. And what is the reaction? “As I looked, the sinews and the flesh came upon them, and the skin covered them over; but there was no spirit in them.” (v.8)
Let us imagine a hospital and a completely paralyzed person in this hospital. He cannot move, and although he can breathe he is in fact a living corpse. Several doctors and nurses have to care for him to keep him alive. This was the picture not only of the captives in Babylon, but it is also the picture of the current captives in the spiritual Babylon under the sway of heresy and apostasy with the spirit of antichrist.
That is why there is the third stage when the prophet is no longer to prophesy to the paralyzed organism but is to turn directly to God’s Spirit. Then He said to me, “Prophesy to the spirit, prophesy, son of man, and say to the spirit, ‘Thus says the Lord God: Come, O spirit, from the four winds, and breathe on these slain, that they may live.’”
The prophet prophesies in the obedience of faith and gives a command to the Spirit of God by God’s authority. This is actually a triple command. Firstly, that the Spirit of God should come, secondly, that He should breathe on these slain, and thirdly, that the Spirit of God should bring the dead to life. The prophet turns to the four cardinal points and asks the Holy Spirit to come from these directions. Such prophesying, when the Spirit comes from four directions, creates a large enclosed space under the power of the Spirit of God. The prophet gives commands in four directions that the Holy Spirit should breathe in power on these slain, that they may live.
What was the fruit of his prophecy? He confesses: “And as I prophesied as I was commanded, the Spirit came into them, and they lived, and stood upon their feet, an exceedingly great army.” (v.10) This is the picture of the spiritual resurrection of the spiritually dead Catholic Church today.

The Holy Spirit and the Church
The Holy Scripture points out the work of the Third Divine Person, the Holy Spirit. The Son of God, Jesus Christ, through the Holy Spirit and through the obedience of faith of the Holy Virgin from Nazareth, assumes human nature and thus becomes also the Son of Man. Jesus received the baptism of repentance, though He did not need it, to give us an example. Heaven was opened, and the Holy Spirit appeared over Christ in the likeness of a dove. That was when the Spirit of God anointed Him. Soon afterwards, Jesus read from the scroll of the prophet Isaiah in the synagogue in Nazareth: “The Spirit of the Lord is upon Me, because He has anointed Me to preach deliverance to the captives...”
During the Last Supper, Jesus spoke about the Holy Spirit several times. On the third day, too, when He appeared risen to the Apostles after His death, He said to them, “Receive the Holy Spirit ...” On the day of His ascension He promises: “John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” (Acts 1:5) “You shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8) Then, on the day of Pentecost, the Holy Spirit descended on the Apostles. The Church was born. In the power of the Spirit, the Apostles proclaimed the Gospel, witnessed to Jesus, and God accompanied their preaching by many miracles. Without the Holy Spirit, the Church is like a lifeless body – dead. The conversion of every Christian is the work of the Holy Spirit. Many have received the baptism with the Holy Spirit, but this is not enough; one has to walk in the Holy Spirit and be guided by Him on the path of following Christ. This is the transformation which John the Baptist speaks about: “He must increase, but I must decrease.” (Jn 3:30)
Peter testified in the power of the Spirit in the house of a pagan centurion Cornelius about the death of Christ and His resurrection. The Spirit of God descended on Cornelius and all who were present, and caused them to speak in unknown languages (Acts 10). In Ephesus, the Apostle Paul met with some disciples and asked them, “Did you receive the Holy Spirit when you believed?” They replied, “We have not even heard that there is a Holy Spirit.” St Paul then taught them, they were baptized, and as soon as he laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied. Altogether there were twelve men. (Acts 19:1-7)
The work of the Holy Spirit is described in 1Cor 14, Rom 8 and in many other places in the Holy Scripture.
The prophetic vision given to Ezekiel in Babylonian captivity is extremely topical even for our times. The Holy Spirit works especially in the Epiclesis, which is the essence of the Divine Liturgy. On our part, we need to have biblical faith. Such faith is seen with the prophets, and above all with the Most Holy Mother of God. She believed in God’s omnipotence when the Archangel Gabriel told her that there was nothing impossible for God. Elizabeth said about her, “Blessed is she who has believed that what the Lord has said to her will be accomplished!” (Lk 1:45) Mary expressed her obedience of faith when she said, “Behold, the bondslave of the Lord; be it done to me according to your word.” (Lk 1:38) Some saints, such as St Louis Grignion de Montfort, recommended living the Divine Liturgy with the Virgin Mary, supported by her faith. Let us try to imagine the faith of the Virgin Mary experiencing the Divine Liturgy celebrated by the Apostle John! He pronounced the words of Institution, and then invoked the Holy Spirit. The Mother of Jesus and a narrow circle of believers were united with his intense prayer to the Holy Spirit for making present the mystery of Christ’s sacrifice on the cross. Mary, out of all people, lived in the most intimate unity with the Holy Spirit. She was full of grace – kecharitomene (Lk 1:28), full of the Holy Spirit, both at the moment of the Incarnation of the Son of God and at Pentecost. And in the same Spirit she also lived this mystery of the Divine Liturgy.
The prophetic vision of the resurrection of dry bones refers to the paralyzed or spiritually dead Church which has expelled the Spirit of God. There has only remained a dead structure with heresies instead of the apostolic teachings and anti-morality instead of God’s commandments. This is the state of the present-day Catholic Church. That is why there is an urgent need in this helplessness and occupation by the spiritual Babylon to pray intensely to the Holy Spirit for the spiritual resurrection of this dead organism, of these dry bones.
The words of Institution are followed by the Anamnesis. Sometimes the priest calls to mind aloud the truths of our salvation, such as the cross, the tomb, the resurrection ... with short pauses so that he and the believers may realize these truths associated with Christ’s redemptive sacrifice. After the exclamation “Your own of Your own...”, the Epiclesis begins with the prayer: “Again we offer to You this spiritual and unbloody sacrifice, and we implore and pray, and entreat You, send down Your Holy Spirit upon us and upon these gifts here present.”

22 November 2018

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Part three: The Epiclesis – How to experience the Epiclesis in the Liturgy

The Epiclesis is the invocation of the Holy Spirit both on us and on the gifts. It has three parts:
1) The priest kneels and implores God in a spirit: “Send down the Holy Spirit upon us” (Note: Throughout the Epiclesis, the chorus sings the antiphon: “We praise You...” or there is silence).
God promises through the prophet Ezekiel (37): “Behold, I will send spirit into you, and you shall live.” – We beseech in spirit: Lord, give us the Spirit of repentance, that we may live!
“I will put sinews on you” – Put sinews on us – the gift of prayer!
“I will bring flesh upon you” – Fill us with the power of Your commandments!
“I will cover you with protective skin” – Give us living communities!
“I will put Spirit in you, and you shall live” – Put the fullness of the Spirit in us, that we may live! Ye-ho-shu-aaa
2) The priest stands up, approaches the altar, extends his hands over the gifts and entreats silently: “Send down Your Holy Spirit upon these gifts here present.” He realizes that he is in God’s presence in the pillar of light, where God’s almighty power works. Then three times silently he calls on the name of the Saviour, Yehoshua.
When calling on God’s name for the first time, he turns to God with the confession: You have created me and keep me in existence. Second time: Jesus, You have redeemed me by Your death on the cross. And in the third invocation of God’s name (Yehoshua) he realizes that now the Holy Spirit is making present Christ’s death on the altar. Then he makes the sign of the cross over the blessed bread, saying quietly, “And make this bread the precious Body of Your Christ.”
Thereupon, when breathing in, he unites with the Holy Spirit, and breathing out onto the bread, he says in thought, “Changing it by Your Holy Spirit!” Then he says quietly, “Amen!” The words of Jesus are fulfilled: “This is My body, which is given for you.”
Again, he realizes the reality of God’s omnipotence and pronounces three times God’s name Yehoshua. With the first invocation he turns to God again, confessing: You have created me, You keep me in existence. In the second invocation: Jesus, You have redeemed me by Your death on the cross. And in the third invocation of God’s name (Yehoshua), he realizes that the Holy Spirit, by His almighty power, now works the Transubstantiation (Consecration) in a mysterious way. The priest makes the sign of the cross over the chalice and says quietly, “And [make] that which is in this chalice the precious Blood of Your Christ.” He unites with the Holy Spirit again when breathing in and when breathing out onto the chalice he says in thought, “Changing it by Your Holy Spirit!” And he adds quietly, “Amen!” The words of Jesus are fulfilled: “This is My blood, which is shed for you for the remission of sins.”
Then, for a short while, he offers Christ’s Body and Blood to the Heavenly Father with faith for himself “and for many”.
3) The priest descends the altar, kneels and bows to the ground (he can even touch the ground with his forehead), knowing that the real Body and the real Blood of our Lord and Saviour Jesus Christ are on the altar. He remains kneeling in the awareness that the words of the Epiclesis, “Changing them by Your Holy Spirit!” refer even to the baptized and to many. By the prophetic authority, given by God to Ezekiel (37:9), he turns to the Spirit of God with a supplication for those who, though baptized, are spiritually dead. He implores in silence:
“Come, O Spirit, and breathe on these slain, that they may live in the east!” and slowly utters God’s name with faith again (Yehoshua).
“That they may live in the south!” (Yehoshua)
“That they may live in the west!” (Yehoshua)
“That they may live in the north!” (Yehoshua)
At the conclusion of the Epiclesis, the priest emphasizes in a low voice: “Changing them by Your Holy Spirit!” and adds: “Amen, amen, amen!” The Epiclesis is thus accomplished.
The priest stands up and worships Christ, present on the altar, with fragrant incense, and also censes the people – the Mystical Body of Christ.
Note: This is one of the ways how to experience the Epiclesis, as practised in some monasteries.
The name of God is emphasized and invoked in the whole Scripture. Our salvation is in this holy name (cf. Rom 10:13).

25 November 2018
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Part four: The Epiclesis – The Temple and Iconostasis

The biblical model of the Christian temple is the vision given by God (to Moses). It was applied to the Jerusalem Temple. The basic structure consists of the Holy of Holies, where God is present in a special way, the Holy Place, where the priests offered sacrifices to God, and the place for people.
The Eastern temple with an iconostasis, altar and tabernacle has preserved this biblical structure to this day. The Western Church had preserved it only until the Second Vatican Council which carried out an absurd reform. After the reform, the priest, who represents the people and offers sacrifice to God on the altar in their behalf, has turned his back to the centre of the temple, which is the tabernacle where God’s presence dwells constantly. Moreover, in many places the tabernacle has been removed from the centre of the temple. The reform has also removed the rail which separated the place for priests and for those who served at the altar.
The reform has interfered with the Liturgy, too. The long-standing tradition with a sense of sacredness has been violated and secularized by the spirit of aggiornamento. At the same time, the reform has started a self-destructive process of violation of the fundamental truths of faith and God’s commandments. Today, 50 years later, we can see the disastrous fruits in the sphere of doctrine and morals. Pseudo Pope Bergoglio approves Holy Communion for remarried divorced people or people who publicly refuse to repent and promote immorality. What sense does it make? What is more, some Canadian bishops advocate the admission of people to the sacraments even shortly before suicidal euthanasia. This is a degradation of the sacraments and a sacrilege.
At present, the Vatican along with the apostate Bergoglio reject the necessary spiritual reform. However, they enable every Episcopal conference to continue the liturgical modifications, allowing even deeper profanation. Those who want to maintain the inward unity with the orthodox teaching and Tradition of the Church, though outwardly they do not have the strength to separate from the Vatican’s apostasy, should use an opportunity to make a useful modification of the Liturgy and liturgical space. Many priests propose that when celebrating the Liturgy the priests should again adopt the posture which was maintained throughout the long centuries of the Church’s tradition. The Orthodox Church has maintained it until the present time. The priest does not celebrate the Liturgy with his back to the centre, i.e. the tabernacle, but both he and the people face it. Neither is the tabernacle removed from the centre of the temple. Turning one’s back to the tabernacle is no innocent change. One must know that in religious symbolism, the “east” has always symbolized the kingdom of God and the “west” the kingdom of darkness. That was why temples were built with the altar on the eastern side, and both the priest and the believers faced the altar, i.e. the east, with their backs to the west. Sts Cyril and Methodius told the catechumens to spit towards the west as a gesture of renouncing the devil and his demons. When Vatican II’s liturgical anti-reform made the priest turn his back to the tabernacle, i.e. to the east, and face the west, it thus made an expressive gesture of turning away from God towards the devil! If, however, some theologians say that it is because the priest renews baptismal vows in every Liturgy, renouncing the devil, it would actually mean spitting at the people, and that’s nonsense. So moving the altar forward and making the priest turn his back to the tabernacle is no innocent gesture! The more so because we can now see the fruits of the Vatican II aggiornamento pseudo reform.
As for the arrangement of the liturgical space, according to the biblical model the altar should be separated from the Holy of Holies. A visible cross should be a part of the altar. The Holy of Holies should be behind it. There should be enough space between the altar and the Holy of Holies to allow the priest to pass when he censes the altar and then even the Holy of Holies. The tabernacle in the Holy of Holies should be separated at least by a curtain with adoring angels on the front side, one on the right and one on the left. There can be two sanctuary lamps in front of the Holy of Holies.
The question of restoring the sacred space either by separating it by a railing or by a combination of two icons or statues of our Lord Jesus Christ and the Holy Virgin is a matter that requires a feeling for architecture, aesthetics and mainly for spirituality.
The basis for the necessary reform today is to restore the liturgical posture of the priest so that he faces the tabernacle – the spiritual centre of the temple – as it used to be practised throughout the history.
Some priests suggest a moment of silence after Consecration as another liturgical adjustment. It disposes one to be mindful of the reality of Christ’s redemptive death on the cross for us and our sins. In the Eastern Liturgy, this time of approximately five minutes is reserved for the Epiclesis after the words of Institution (the words of Consecration in the Latin Liturgy).
Iconostasis in the Eastern Liturgy
On the iconostasis there are two main paintings next to the Royal doors, namely the icon of Christ and of the Virgin Mary with the Infant Jesus in her arms. The Greeks have modest iconostases. The Eastern Slavs, by contrast, have iconostases filled with many images that can serve as a picture catechism of the life of Jesus. In some churches, there are also wall paintings. The point is that pure icons appeal to the imagination of the believer and dispose him to faith. Unfortunately, not all icons evoke reverence for God or the saints. Today, the entire decadent school of iconography, behind which there is not the Spirit of God but the spirit of pseudo-spirituality and even Satanism, is promoted under the guise of ecclesiastical art. Instead of disposing to true piety, the “icons” have a destructive influence. For example, Jesus is depicted with an abnormally long body and a tiny head, angels look like demons, John the Baptist with his countenance and untidy hair resembles a robber or a werewolf. Theology students are being convinced that this is the very higher spirituality which must be expressed by such caricatures rather than by real images. But this is stupid demagogy! And this demagogy has been promoted under great pressure especially since the second half of the last century. So the Eastern ecclesiastical art has likewise been covertly penetrated by the spirit of Vatican II.
The spirit radiating from the icons also depends on the spirit of a particular iconographer. If one has a spirit of alcoholism, sympathy for the occult, lives a licentious life or is influenced by negative spirituality, the paintings literally ooze with it.
Example: A priest enthusiastic about modern iconography invited the most famous follower of the modern school to paint a new iconostasis. When the priest solemnly unveiled it with great excitement, the faithful were shocked. Some of them said, “What’s that?!” Others said, “We won’t have it in our church! It’s a window to hell and not to heaven!” And still others, “Shall we now worship demons in our church?” The iconostasis had to be thrown out.
On the other hand, the Protestants falsely claim that the Catholics and the Orthodox commit idolatry by venerating icons or statues. This is another extreme. We do not worship icons as idols, but we venerate those whom they represent.
The Catholics and the Orthodox distinguish between the so-called cult of hyperdulia – the veneration of the Mother of God – and the cult of dulia – the veneration of saints. The Divine worship (the cult of latria) is due only to God, the Son of God, Jesus Christ. As early as the ninth century, iconoclasm was condemned by the Council and the veneration of sacred images was confirmed anew.
Note on the Divine Liturgy:
It must be admitted that in the Epiclesis the Eastern Liturgy gives a greater and deeper opportunity for personal participation in the working of the Holy Spirit. Do priests and the faithful make the best use of this opportunity for their sanctification?

Supplement: “The fullness of the Holy Spirit” – The Resurrection
With the words “The fullness of the Holy Spirit”, the priest performs a liturgical gesture, thereby making present the mystery of Christ’s resurrection. The biblical term “the fullness of the Holy Spirit” (Acts 6:3.5.55; Lk 4:1...) is connected with the descent of the Holy Spirit on the Apostles but also with the promise: “You will be ‘martyres’ (witnesses and martyrs) to Me.” (Acts 1:8)
To resist sin, i.e. lies and evil in us in the first place, sometimes means bloodless martyrdom. “In your struggle against sin you have not yet resisted to the point of shedding blood.” (Heb 12:4) If we receive Christ in the Liturgy, we share in His resurrection through the Holy Spirit: “But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.” (Rom 8:11)
If anyone does not want to keep the commandments of God, rejects the way of repentance and the Spirit of truth, and yet receives Holy Communion, he “eats and drinks judgment to himself” (1Cor 11:29).
What is the point of our life? Each of us will face death, God’s judgment, and then eternal happiness in glory or eternal suffering in hell. Both are unchangeable and eternal. You decide your own fate. You are a rational being, so think about the meaning of your existence.

+ Elijah
Patriarch of the Byzantine Catholic Patriarchate
+ Methodius OSBMr + Timothy OSBMr
Secretary Bishops

26 November 2018
Byzantine Catholic Patriarchate2018-11-12
15:07:25
The Bishops’ Synod and LGBTQ

Quote from the Final Document: “The Church renews its commitment against all discrimination and violence on a sexual basis.”
Commentary: Instead of standing against Francis and making him resign for his covering up of violence on a sexual basis, the Synod does the exact opposite and issues a final document legalizing sodomy!
The Synod was obliged to renew its commitment to follow the path of repentance and of keeping God’s commandments. However, it made a specific commitment against all discrimination on a sexual basis. The Church of Francis will now stand against homophobes, i.e. those who will defend God’s commandments!
Quote: “(The Synod) considers it reductive to define the identity of persons solely on the basis of their ‘sexual orientation’.”
Commentary: So the real and biblical division of people into men and women has been done away with? To define the identity solely on the basis of so-called sexual orientation means to deny the basic reality that a man is a man and a woman is a woman. So-called sexual orientation, covering sexual deviations of all kinds, is an ideological term intended to promote the so-called rights of LGBTQ people. In terms of Christianity, these are serious sins and spiritual bondage. To normalize sin in the Church is a betrayal of God and His commandments.
Quote: “In many Christian communities there are already paths of accompaniment in the faith of homosexual persons: the Synod recommends that these paths be encouraged.”
Commentary: The Church is obliged to accompany people on the path of conversion, repentance and following Christ, i.e. on the path to eternal life. Now the Synod has resolved to accompany so-called homosexual persons on the path to hell because it does not call a sin a sin and does not lead these people to necessary repentance. It no longer strives for the salvation of souls.
Quote: “In these paths people are helped to understand their own [personal] history; to adhere freely and responsibly to their own baptismal call...”
Commentary: If LGBT people are to adhere freely and responsibly to their baptismal call, they have to repent and struggle with the help of God against the sin of sodomy and other forms of spiritual bondage. Similarly, everyone has to fight so as not to be trapped in unclean bondage but to live a pure life.
Quote: “...to recognize the desire to belong to and contribute to the life of the community; and to discern the best ways of achieving it.”
Commentary: What manipulation! Those who belong to the Christian community are only Christians who fight against sin and show true repentance to save their souls! It is nonsense for those who deny sin and the path of repentance to belong to the Christian community. Such people do not contribute to the life but rather destruction of the community. The best way of achieving it (destruction) is the final document of the heretical Synod. The Synod thus de facto indicates that seminaries, monasteries and the highest positions in the Church should prefer admission of LGBTQ people! But this turns the Scripture and Tradition upside down!
Quote: “In this way we help every young person, no one excluded, to integrate the sexual dimension more and more into their personality, growing in the quality of relationships and walking towards the gift of self.”
Commentary: The Church should help young people to integrate the spiritual and moral dimension. That means, to receive Christ and to integrate Him more and more deeply into their personality. This is done on the path of repentance and following Christ, so that one can then say, “It is no longer I who live, but Christ lives in me.” (Gal 2:20) If instead the Synod wants to “help” young people to integrate the sexual dimension into their personality by legalizing sodomy, it is a crime and spiritual suicide.
Quote: “...walking towards the gift of self.”
Commentary: Jesus does not emphasize self, i.e. egoism, but quite the contrary, “Deny yourself, take up your cross and follow Me.” (Mt 16) The heretical document, which helps to integrate the sexual dimension, leads young people to get their self into bondage. This is no gift of self but the promotion of egoism and sin. It is a revolt against God’s commandment! The fruit of immorality is the disintegration of personality and society.

What trick was used in voting?
The code term “sexual inclination”, which features in the document, is tantamount to LGBTQ for the UN and homosexual lobby.
The working document Instrumentum laboris used the term LGBTQ. Number 3 of the final document says that the two documents are intrinsically linked and are to be read together. The bishops only voted on the final document but this trick was used to give ecclesiastical approval to the term LGBTQ included in the Instrumentum laboris.

Quote by Bergoglio: “Now the Holy Spirit gives us the document so that it can work in our hearts.”
Commentary: To attribute the heretical document to the Holy Spirit is manipulation, the grossest blasphemy and a sin against the Holy Spirit. If anyone accepts this poisonous, anti-biblical and anti-Church document, it will work in their hearts like spiritual poison.
Quote by Bergoglio: “This is a protected space. Let us not forget this. It was the Spirit who worked here.”
Commentary: It was a contaminated space! Let us not forget this. Indeed, it was the spirit who worked there – but it was not the Spirit of Christ but the spirit of Antichrist.
The final document is contrary to Scripture and the two-thousand-year Tradition of the Church! It is heretical!

+ Methodius OSBMr + Timothy OSBMr
Secretary Bishops Byzantine Catholic Patriarchate

October 30, 2018

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The Bishops’ Synod has brought the Church to the brink of schism –
what is the solution?

By the final document proclaimed on October 27, 2018, the Bishops’ Synod in Rome legalized sodomy in the Church which the Holy Scripture warns against with the punishment of eternal fire (2Pt 2:6). This led to the culmination of an internal schism in the Catholic Church. The apostate hierarchy present in the Synod thus embedded in the document open rebellion against God and His commandments. The main initiator of this rebellion is pseudo Pope Francis Bergoglio, who occupies his office unlawfully, protects and promotes sexual perverts in the highest positions.
The brave Archbishop Viganò called on the pseudo Pope along with the homosexual lobby of bishops and cardinals to resign in order that the process of the Church’s restoration may be started. Bergoglio responded by officially approving sodomy through the Synod.
Bergoglio and the sodomites in the highest places in the Church have brought the Church to the brink of schism, and the question arises: What is now the solution for the Church?
1. Bergoglio and the homosexual lobby must resign from the highest positions in the Church and thus create the conditions for the election of an orthodox Catholic Pope. Furthermore, the final document of the Bishops’ Synod, which is heretical, must be publicly declared null and void. One can expect that Bergoglio and the allied homosexual lobby will not resign voluntarily and the heretical document will not be publicly annulled.
2. Therefore, a group of orthodox Catholic bishops must become aware of the extraordinary gravity of the situation and elect a lawful Pope from among themselves. Then they will publicly declare Bergoglio an invalid Pope by reason of heresies. Bergoglio is to blame for the schism because of his heresies and obstinacy. Other bishops in the Church will have a choice to decide whether they want to be under a valid and orthodox Catholic Pope or under an invalid heretic.
The priests within the jurisdiction of a bishop who will remain under the invalid Pope are obliged to ask their bishop to submit to the orthodox Catholic Pope. If he does not do so, they must dissociate themselves from him as from a heretic, choose an orthodox Catholic candidate and ask the lawful Pope to accept and consecrate the candidate. This painful operation will prevent the destructive process in the Church of Christ.
A certain example from the history of the Church is the extraordinary election of the legitimate Pope Nicholas II in 1058. Pope Benedict X was in Rome at the time. The election of the new Pope took place, against all customs, outside Rome. It was held by five bishops in connection with several reformers. The new Pope then declared Benedict X invalid and forced him to leave Rome.

+ Elijah
Patriarch of the Byzantine Catholic Patriarchate

+ Methodius OSBMr + Timothy OSBMr
Secretary Bishops

October 29, 2018

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The Bishops’ Synod and the Epistle of the Apostle Peter

Although Francis Bergoglio is a heretic under an anathema and a promoter of sodomy, he vehemently presents himself as a valid successor to the Apostle Peter. The fact that he does not have the Spirit of Christ but the spirit of Antichrist is proved by his line of purposeful incorporation of sodomy into the Church and unyielding promotion of Islamization. His last breakthrough was that he handpicked the delegates for the Synod of the Bishops, with the purpose of, for the time being semi-secretly, promoting the legalization of sodomy in the Church.
A bishop from Cameroon was shocked at what the Bishops’ Synod was actually discussing, and expressed genuine concerns that when he returns to his diocese with such a result, 99.9% of his believers will knock on his door and ask him threateningly what the Synod’s approval of LGBT means!?
In the post-synodal atmosphere, Bergoglio and the alliance of church sodomites create the impression that homosexuality was not discussed at all. Card. Marx, who openly promotes same-sex marriages in churches, has told the massmedia without the trace of a blush that it was not a synod on LGBT but a synod on the young. A similar impression has been created by Bishop Holub: “We have adopted a document on youth... Thank God and Pope Francis! I’m excited!” Why such excitement? It can be assumed that Francis has already unambiguously suggested that all homosexual activists participating in the Synod who still do not have a Cardinal’s hat will soon receive it as a reward. If he gives it to them, one must know that all actions of a heretic are without force (see Bulla of Paul IV). Moreover, in such case Bergoglio’s Church will definitely become a Sodom and Gomorrah.
At this stage, the church sodomites are careful not to displease anybody so that they can incorporate the Rainbow Synod’s decrees into the whole Church without any obstacles.
The words of the first Pope, the Apostle Peter, now fully apply to Bergoglio and his adherents:
“But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies ... and bring on themselves swift destruction. And many will follow their destructive ways, because of whom the way of truth will be blasphemed. ...turning the cities of Sodom and Gomorrah into ashes, (God) condemned them to destruction, making them an example to those who afterward would live ungodly; and delivered righteous Lot, who was oppressed by the filthy conduct of the wicked; for that righteous man, dwelling among them, was tormented in his righteous soul from day to day (like Archbp. Viganò) by seeing and hearing their lawless deeds … (They) walk according to the flesh in the lust of uncleanness… But these (false teachers), like natural brute beasts made to be caught and destroyed, … will utterly perish in their own corruption, and will receive the wages of unrighteousness, as those who count it pleasure to carouse in the daytime. They are spots and blemishes, carousing in their own deceptions … and cannot cease from sin, enticing unstable souls. They have a heart trained in covetous practices, and are accursed children. They have forsaken the right way and gone astray… These (people) are wells without water, clouds carried by a tempest, for whom is reserved the blackness of darkness forever. For when they speak great swelling words of emptiness (Francis’ homilies at the Casa Santa Marta), they allure through the lusts of the flesh, through lewdness, the ones who have actually escaped from those who live in error. While they promise them liberty, they themselves are slaves of corruption; for by whom a person is overcome, by him also he is brought into bondage. For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning. For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them. But it has happened to them according to the true proverb: ‘A dog returns to his own vomit,’ and, ‘a sow, having washed, to her wallowing in the mire.” (2Pt 2:1-22)
After his maneuver of sodomy legalization in the final document – disguised by ambiguous terms like integration of the sexual dimension into personality – Bergoglio said enthusiastically: “Now the Holy Spirit gives us the document so that it can work in our hearts.” Bergoglio thus openly sins against the Holy Spirit, and the words of our Lord Jesus Christ fully apply to him: “Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men.” (Mt 12:31) The final document contradicts Scripture, the Tradition and the Spirit of truth, and is not inspired by the Holy Spirit but by the spirit of lies – the devil. The Apostle Paul’s statement fully applies to Bergoglio and his adherents: “For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore it is not surprising if his servants (Francis and his adherents) also disguise themselves as servants of righteousness, whose end will be according to their deeds.”
The Holy Spirit warns through the Apostle Paul: “But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed! As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed!” (Gal 1:8-9)
According to the Bull of Paul IV, all deeds and actions made by Bergoglio, who is a heretic, are without force! According to the Scriptures, Bergoglio, being a pseudo Pope, a promoter of sodomy and a heretic proclaiming another gospel, is accursed!

+ Methodius OSBMr + Timothy OSBMr
Secretary Bishops of the Byzantine Catholic Patriarchate

October 31, 2018

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Liturgy and liturgical space

The Second Vatican Council set out a liturgical reform. Latin as the liturgical language was abolished and the mother tongue was introduced. The priest began to say the Mass facing the people with his back to the tabernacle. In many cases, the tabernacle was placed in the side chapel. The biblical model of the temple – the holy of holies, the sanctuary, and the place for the people – was thus distorted. In the Catholic temple, the tabernacle corresponded to the place of God’s dwelling – the holy of holies, and the altar in the chancel corresponded to the place of the offering of sacrifice by the priest. It was separated from the space for the people by a rail, and in the Eastern liturgy it is still separated by an iconostasis. This is to emphasize the sacredness of this space where God dwells and where the unbloody sacrifice is offered to God. Before the liturgical reform, the priest faced the tabernacle with his back to the people. In this position, he was better able to concentrate on experiencing the mystery of the Eucharist, and he also did not disturb others as he did not draw attention to himself.
It is currently recommended that each diocese should have an opportunity to make certain liturgical adjustments. May they lead to a deepening of faith and sacredness, and not vice versa!
Many priests propose that they should take the same position during the Mass as the priests over hundreds of centuries in the Church’s Tradition, and as is still practised in the Orthodox Church – i.e. both the priest and the people face the centre which is the tabernacle.
Some priests also suggest a moment of silence after the Consecration. It disposes one to become aware of the reality of Christ’s redemptive death on the cross, of His sacrifice even for me and my sins.
In the Eastern liturgy, this period of time of approximately 3-5 minutes is devoted to the Epiclesis during which the choir sings the antiphon: “We praise You, we bless You, we thank You, O Lord, and we pray to You, our God!” The antiphon creates an atmosphere for experiencing the mystery and at the same time for invoking the Holy Spirit to descend on the people of God and on the gifts presented.
In the Latin liturgy, in the moment of silence after the Consecration, the priest can silently pray the Canon instead of reciting it aloud, just as it was practised before the liturgical reform.

Fr. Wenceslas

1 November 2018

Bizánci Katolikus Patriarchátus2018-05-09
21:29:20
Dicsértessék a Jézus Krisztus!

A Pünkösd előtti felhívást küldünk a V4 országokba:
Videó http://vkpatriarhat.org/en/?p=15128, https://youtu.be/5xME5crRkz4

Krisztusban

A Bizánci katolikus patriarchátus titkársága
vkpatriarhat.org, uogcc.org.ua, byzcathpatriarchate@gmail.com
Bizánci Katolikus Patriarchátus2018-04-12
11:50:54

Dicsértessék a Jézus Krisztus!

Küldünk Önnek egy linket a V4 országok keresztyénségének meghívására Pünkösd előtt:
http://vkpatriarhat.org/en/?p=15076
https://youtu.be/kYag1giucx8

A bizánci katolikus patriarchátus püspökei

vkpatriarhat.org, uogcc.org.ua, byzcathpatriarchate@gmail.com

Bizánci Katolikus Patriarchátus2018-04-12
11:50:24

Dicsértessék a Jézus Krisztus!

Küldünk Önnek egy linket a V4 országok keresztyénségének meghívására Pünkösd előtt:
http://vkpatriarhat.org/en/?p=15076
https://youtu.be/kYag1giucx8

A bizánci katolikus patriarchátus püspökei

vkpatriarhat.org, uogcc.org.ua, byzcathpatriarchate@gmail.com

Bizánci Katolikus Patriarchátus2018-03-30
14:31:08
Dicsértessék a Jézus Krisztus!

Küldünk Önöknek egy példányt a V4-ben levő püspökök meghívására.
(Videó: vkpatriarhat.org/en/?p=15033, youtu.be/qEWP-2Xrh5o)

Imádsággal a magyar nemzet számára

A bizánci katolikus patriarchátus püspökei
vkpatriarhat.org, uogcc.org.ua, byzcathpatriarchate@gmail.com
…………………………………………………………………………….

Bűnbánat és imádság - a V4 országok püspökeinek

Nagyböjti időszak csúcsosodik, belépünk a Szent hétbe. Emlékezünk Krisztus Megváltó halálára és dicsőséges Feltámadására.
A bizánci katolikus patriarchátus kéréssel fordul Önökhöz , a V4 országainak tiszteletreméltó püspökiehez. Ösztönözzenek húsvéti felvonulásra 2018. április 2-án. Ez a felvonulás legyen minden faluban és városban a családért és nemzetért.
Amikor Szlovákiat veszélyeztette a forradalom, sok hívő ígéretet adott Istennek. Napi két órát imádkozik, egészen Húsvétig, Szlovákia megmentéséért. Egy órat imádkoznak este 20-21: 00-ig minden családban. A második órat mindenki a számára megfelelő időben. Sokan hétfőn, szerdán és pénteken böjtölnek, meleg ételt csak este fogyasztanak. Isten meg hallgatta szenvedélyes hívásukat. De ezzel a lelki küzdelem nem ért véget. Továbbra is a V4 országokat fenyegeti az öngyilkossággal fenyegetett, Dublin IV és az Isztambuli Egyezmény. Olyan ez, mint Dávid és Góliát harca.
Egyes politikusok, mint például a volt Cseh Köztársasági elnök Václav Klaus, egyetlen megoldást lát, kilépni az Európai Unióból.
Mi elsősorban a bűnbánatra és imádságra hívjuk fel. Bárcsak rátalálnanak bátor férfiak és nőkre, Isten harcosaira, akik szintén ígéretet tesznek Istennek, hogy két órát fognak imádkozni Húsvétig, április 2-tól, Pünkösdig, május 20-ig.
Több évtizeden keresztül az egyházi vezetők megtagadták a bűnbánatot. Ezért ők is felelössek, az ENSZ és az EU által irányított jelenlegi demoralizációért, valamint a keresztény nemzetek iszlamizálásáért.
II. a Vatikáni Tanács sajnos nem foglalkozott a tényekkel, és nem szólított fel az szükséges bűnbánatra. Éppen ellenkezőleg, történeti-kritikai módszerrel ajtót nyitott a synkretizmusnak, pogányságnak és a neo-modernizmusnak. Ezek megtagadják Krisztus Istenségét, megváltó áldozatát, az igazi és történelmi feltámadást és a Szentírás ihletét.
A szinkretizmus előmozdította a mágikus kifejezést: "más vallások tisztelete", a démonok tényleges tiszteletben tartását. Ez megnyitotta az ajtót, nem csak az Európai iszlamizációhoz, hanem a multikulturalizmushoz, buddhizmushoz és a hinduizmushoz. Az Assisi gesztus azután végrehajtotta a hitehagyás útját.
A kereszténység alapjairól származó hulladékok széles választékot nyitottak a nemi demoralizációhoz. Ma az egyházban is normalizálódik. Marx bíboros támogatja a homoszexuális házasságkötést a katolikus templomokban. Az erkölcsi szétesésnek vannak gyökerei a szinkretizmus bálványimádásában és a liberális teológiában, amely elutasítja az élő Istent.
Ezért hívjuk fel a V4 országok püspökeit és papjait konkrét bűnbánatra a nemzetek megmentéséért. Ma legyen a bűnbánat 4 napos lelkigyakorlat. Szükséges hangsúlyozni a hit legfontosabb igazságait.
Minden pap fejezze ki személyes kapcsolatát szóban és gesztussal Jezus Krisztus iránt, valja meg személyes Megváltójának és Urának. Szükséges továbbá rámutatni a neo-modernizmus és a szinkretizmus rejtett ereklyéit, és lemondani azokról. Szintén meg kell szüntetni a szimpátiát az újvilági jövőbelátás, mágikus és spiritisztikus formák iránt.
Isten, Ezekiel próféta által ígéretet tett az új szív és az új Lélek számára. Az új szív szellemi átültetése megvalósult a Golgotán a végrendelet által: "Íme, anyád". Ezért a pap is, úgy mint János tanítvány, fogadja el az új szivet. Fogadjuk el a Szentlelket, mint az apostolok Pünkösd napján.
Tisztelt püspökök és papság, bűnbánat ezen formája által, készítsétek el az utat Isten csodájának. V4- ek országait: Csehországot, Szlovákiát, Magyarországot és Lengyelországot, akkor Isten megmenti!


Krisztusban

+ Eliás
A bizánci katolikus patriarchátus pátriárkája

+ Timotej OSBMr + Módszer OSBMr
Püspökök titkárai

26. 3. 2018

Másolat: A V4 országok kormányainak
Bizánci Katolikus Patriarchátus2018-03-14
12:37:20
Dicsértessék a Jézus Krisztus!

Meghívót küldünk a magyar nemzetnek és a többi V4 államnak az iszlamizáció és a nemi ideológia veszélyeiről. Felhívjuk mindegyik nemzetet, hogy szervezzen tűntetést Húsvét hétfőn, hogy megmentse a nemzetet. Magyarok, csehek, szlovákok, lengyelek ébredjetek! Ébredj, Isten csodát tesz! Lépjen ki a közömbösségből és tűntetéssel fejezze ki nézetét! A húsvét hétfője lehet a nemzet feltámadásának nagyszerű folyamata!
(Videó youtu.be/PQbrFVfit5g, atlas-9.wistia.com/medias/tqvlevu6gt)

Imádsággal a magyar nemzet számára

A bizánci katolikus patriarchátus püspökei
vkpatriarhat.org, uogcc.org.ua, byzcathpatriarchate@gmail.com
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Csehek és Morvák, ébredjetek!

A 2018-as év a Cseh Köztársaság 100. évfordulójának éve, és ebben az évben két nagy veszély fenyeget bennünket. Fenyeget az Isztambuli Egyezmény ratifikálása és a Dublin IV. aláírása.
Mit tartalmaz az úgynevezett Isztambuli Egyezmény?
Röviden: ez nem „megelőzés nők elleni erőszak és a családon belüli erőszak”, de ez a megtestesülés öngyilkos nemi ideológia bevezetésével járó nemzetek feletti ellenőrzési mechanizmus (pl.GREVIO).
Mit jelent a gyakorlatban? A gyermekeket ok nélkül elrabolják a családoktól ez a szupranacionális mechanizmus. Tehát ez a helyzet Norvégiában, Finnországban, Franciaországban, Angliában, Németországban, ... de az információkat szigorúan titokban tartják, így a közvéleményt a bűncselekményekről az újfasiszta rendszer általában nem tudatja. Az Isztambuli Egyezmény ratifikálása még annál is rosszabb, mint aláírni a halálos ítéletét több százezer védtelen gyermek élete felett!
Mi a Dublin IV?
Az Európai Unió tagállamai, köztük a Cseh Köztársaság is, hogy véglegesen befogadjanak iszlamokat, milliárdos bírságot fognak fizetni (ha megtagadva 4 bevándorló befogadását, egymillió euró bírságot kell fizetni, 400 bevándorló megtagadásáért: 1 milliárd euró).
A Dublini aláírást követően a migránsok feletti döntés joga nem a Cseh kormány hatáskörébe fog tartozni, hanem a nyereség mentes szervezetek fognak dönteni a migránsok felett! Ezután korlátozás nélkül szállítják a migránsokat Cseh Köztársaságba mind a muzulmán országokból, mind Németországból az úgy nevezett kiengyenlítésről legyen szó. Ezért Dublin IV. mert biztosítja, hogy a V4 országokat, Csehországot, Szlovákiát, Lengyelországot és Magyarországot, hogy elsödlegessen betöltsék bevándorlókkal.
Ugyanakkor az Európai Unióban egyesíteni kell a szociális segélyeket azért, hogy azok a bevándorlók akik Németországból és Svédországból kerülnek a ezek országokba oda többé ne térjenek vissza. A havi hozzájárulás összege 1 bevándorlónak Svédországban, mintegy ezer euró (ez 30.000 korona), Németországban 700 EUR (21.000 korona). A cseh állampolgárok, különösen a nyugdíjasok és a bevándorlók között létrejön egy hézag a bevándorlókkal kapcsolatban ami a szociális segélyt illeti. Továbbá, az iszlám migránsok jogosultak lesznek ezekre a csodálatos összegekre befektetett munka nélkül.
Ezért a Dublint automatikusan kötödik a "Global Compact-hoz." Az Egyesült Nemzetek Szervezete irányítja, és a Soros nonprofit szervezetek újból megvalósítják. A migráció további fokozásáról és az állami határok tényleges eltörléséről szól.
Csehek és Morvák, ebben az évben döntenek nemzetünk létezéséről és nem létezéséről! Iszlamizálódás (Dublin), egy géppuska, melyet emberre irányítnak egyik oldalról és másik oldalról ez gender Grevie (Isztambul). Válaszd ki, hogy mellyikkel oldalról akarod, hogy lelőjenek. Vagy mindkettőröl? És az emberek nem tudják, vagy nem akarják elhinni!
Mi a megoldás? Lépjen ki a közömbösségből és mondja meg az ellenvéleményét! Döntse el az életet, utasítsa el a halált! Menjenek ki Húsvét hétfőn minden falu és a város utcáira. Még ha csak hárman vagy öten is volnátok, akkor is van értelme! Bízz Istenben, mint Dávid, aki egy parittyával és öt kövel elindult a Góliát elleni küzdelembe. Isten adta neki a győzelmet! Rögtön megnyerte az első ködobás után. Te is megnyered a hit és az átláthatóság által! Igen, nyersz.
Bárki, aki továbbra is közömbös a kihívással szemben, ő maga és nemzetének önpusztulásáért lesz felelős!
A diákok a középiskolások és egyetemisták, vegyenek részt tűntetésen Húsvét hétfőn (április 2), a saját szülővárosukban vagy falvakban.
A húsvét hétfője lehet a nemzet feltámadásának nagyszerű folyamata!
Csehek és morvák, ébredjetek!

Ezért hozzátok fordulok szlovákok, lengyelek és magyarok: húsvét hétfőn ti is szervezzetek tüntetést az adott országban! Amikor felkelsz, Isten csodát tesz! Igen, csoda lesz. És megmenti a nemzeteket az iszlamizációtól és a nemi szodomizmustól és a későbbi megsemmisítéstől.

Csehek, szlovákok, lengyelek, magyarok, ébredjetek!

+ Eliás
A bizánci katolikus patriarchátus pátriárkája

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7Mdj5Iu4FW2017-03-26
09:28:12
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Paszabi János2013-03-21
22:37:05
Vannak olyan egyházközségek, ahol a nagypénteki sírba tételtől a feltámadásig felváltva őrzik a fiatalok a sírt. Gelsén előfordult már hasonló szolgálat?
Antal László2012-07-06
19:39:37
Gyönyörü lett a templom.Jómagam régen eljöttem gelsér?l,de mindig büszkén vallom,hogy én ott is születtem.Együtt gyerekeskedtem Fodor Gyurival.

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