Here is heterodox Stephen De Young denying that the Scriptures are the Word of God: « The Word of God is Christ, not the text. The text is a witness to the Word of God. It’s not the Word of God. »

It's perfectly obvious—whether in English, Greek, or Russian—that when we speak of the Scriptures as the Word of God, we mean the text, and we understand it to come ultimately from God, and not merely from human invention. I don't believe that a priest doesn't already know this.

@NoeticSpring any response to this???

I’m not seeing the issue here? Christ is referring to the OT Scriptures, which look forward to his coming. That doesn’t affect the status of the Scriptures as the Word of God.

@NoeticSpring You did end up getting that synodal statement in your messages, right?

The Moscow Patriarchate’s December 1998 synodal statement concerning the recently increasing cases of abuse by certain pastors of the authority entrusted to them by God “to bind and to loose”. ‘In recent times cases of abuses in spiritual-fatherly practice have become more frequent, negatively affecting the condition of church life. Certain clergymen, having received from God in the sacrament of the priesthood the right to spiritual guidance of the flock, consider that such a right means undivided authority over the souls of people. Not remembering that relations between a spiritual father & spiritual children must be built upon the foundation of mutual respect and trust, such pastors transfer the specifically monastic concept of the unquestioning submission of a novice to an elder onto relations between a layman and his spiritual father; they intrude into the inner questions of the personal and family life of parishioners, subject those being pastored to themselves, forgetting the God-given freedom to which all Christians are called (Gal. 5:13). Such inadmissible methods of spiritual guidance in certain cases turn into a tragedy for the one being pastored, who transfers his disagreement with the spiritual father onto the Church. Such people leave the Orthodox Church and not rarely become easy prey for sectarians. Certain spiritual fathers declare civil marriage unlawful or demand the dissolution of a marriage between spouses who have lived many years together, but who, by force of one or another circumstance, have not had a church wedding in the temple. It happens that a spiritual father insists upon the dissolution of a marriage between spouses when one of the spouses does not belong to the Orthodox faith. Other monastic spiritual fathers forbid their spiritual children to enter into marriage and compel them to accept monasticism on the ground that monasticism is allegedly higher than marriage. Certain pastors & spiritual fathers do not admit to Communion persons living in an “uncrowned” marriage, identifying such a marriage with fornication; they forbid their spiritual children to enter into a second marriage on the ground that second marriage is allegedly condemned by the Church; they forbid married couples to divorce in that case when, by force of one or another circumstance, family life becomes impossible for the spouses. There are cases in which a pastor “does not bless” one or another of his parishioners to marry or to be given in marriage for love, but proposes that he or she, “out of obedience”, enter into marriage with a person recommended by the pastor himself. There are also cases in which a pastor forbids those being pastored to seek medical help, hinders the fulfilment by those being pastored of their civic duties—participation in elections, service in the armed forces. Certain pastors impose upon those being pastored one or another political view. Other spiritual fathers consider study in secular educational institutions “unnecessary” or harmful for salvation. Such demands not only violate the right of each Christian to make independent decisions, but also enter into contradiction with the legislation in force. Cases have become more frequent of the creation by one or another pastor of such church communities in which life is built upon the authority of the pastor himself, reinforced by a negative attitude towards the ecclesiastical Sacred Hierarchy, and also towards other pastors and parish communities. Such pastors have forgotten that their task is to lead people to God, and not to group parishioners around themselves. In parishes of this kind there is created an atmosphere of their own exclusiveness, incompatible with the spirit of conciliarity upon which the Orthodox Church is founded. They resolved: I) Having in view the increased complaints of laypeople concerning canonically unjustified actions of individual pastors, to indicate to priests bearing spiritual-fatherly ministry the inadmissibility of compelling or inclining those being pastored, contrary to their will, to the following actions and decisions: the acceptance of monasticism; the bearing of any church obedience; the making of any donations; entry into marriage; divorce or refusal to enter into marriage, except in cases when marriage is impossible for canonical reasons; refusal of conjugal life in marriage; refusal of military service; refusal of participation in elections or of the fulfilment of other civic duties; refusal of receiving medical help; refusal of receiving education; taking employment or changing one’s place of work; changing one’s place of residence. II) To remind all pastors of the Russian Orthodox Church bearing spiritual-fatherly ministry of the necessity, in spiritual-fatherly practice, strictly to follow the letter and spirit of Holy Scripture and Holy Tradition of the Orthodox Church, the precepts of the Holy Fathers and the canonical regulations, and also of the inadmissibility for Orthodox pastors of introducing into spiritual-fatherly practice any moral or other requirements going beyond the bounds of what is prescribed by the aforementioned regulations, and, according to the word of the Saviour, of “laying upon men burdens hard to bear”(Luke 11:46). III) To remind all pastors & spiritual fathers that they are called to help those being pastored by counsel and love, without thereby violating the God-given freedom of each Christian. To emphasise that unquestioning obedience, upon which the relation of a novice to an elder in monasteries is based, cannot be applied in full measure in parish practice in the relations between a priest and his flock. Especially to indicate the inadmissibility for pastors of interfering in questions connected with the choice of a bridegroom or bride by any of those being pastored by them, except in cases when those being pastored ask for concrete counsel. IV) To emphasise the inadmissibility of a negative or arrogant attitude towards marriage, reminding all clergymen of the first canon of the Council of Gangra: “If anyone censures marriage, and abominates or censures a faithful and devout woman who is joined with her own husband, as though she could not enter into the Kingdom, let him be under anathema.” Especially to emphasise that the acceptance of monasticism is a matter of the personal choice of the Christian, and cannot take place “out of obedience” to one or another spiritual father. V) To remind monastics of the inadmissibility, according to the twenty-first canon of the Council of Gangra, of “taking asceticism as an occasion for pride”, of “exalting oneself over those who live simply” —that is, those who are in marriage—and of “introducing novelties contrary to the Scriptures and the ecclesiastical rules”. The tenth canon of the same council states: “If anyone of those practising virginity for the Lord’s sake shall exalt himself over those who have entered into marriage, let him be under anathema.” VI) While insisting upon the necessity of church marriage, to remind pastors that the Orthodox Church treats civil marriage with respect, and also such a marriage in which only one of the parties belongs to the Orthodox faith, in accordance with the words of the holy Apostle Paul: “The unbelieving husband is sanctified by the believing wife, and the unbelieving wife is sanctified by the believing husband”(1 Cor. 7:14). VII) To remind pastors that in her attitude to second marriage the Orthodox Church is guided by the words of the Apostle Paul: “Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. But if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned... The wife is bound by law as long as her husband liveth; but if her husband be dead, she is free to be married to whom she will, only in the Lord”(1 Cor. 7:27–28, 39). VIII) To remind pastors of the necessity of observing special chastity and special pastoral caution when discussing with those being pastored questions connected with one or another aspect of their family life. IX) Especially to indicate the inadmissibility for pastors of creating around themselves such communities in which there exists an oppositional and critical attitude both towards the higher ecclesiastical leadership and towards other pastors and parish communities. X) To emphasise the inadmissibility of using the church ambo for the preaching of one or another political view. XI) To call upon diocesan Right Reverend Hierarchs to pay special attention to how, by the pastors of the dioceses entrusted to them, the spiritual care of the flock is being carried out. To strengthen oversight over the strict observance by pastors of the regulations and norms of the Orthodox Church concerning various aspects of spiritual-fatherly practice. XII) To call upon the faithful of the Orthodox Church to address themselves to their ruling hierarch in all cases when a pastor or spiritual father has exceeded the authority given to him by God “to bind and to loose”. To remind the Orthodox flock that the counsels of a spiritual father must not contradict Holy Scripture, Holy Tradition, the teaching of the Holy Fathers and the canonical regulations of the Orthodox Church; and in the case of the divergence of such counsels from the aforementioned regulations, preference must be given to the latter. In this connection, to draw attention to the words of St Symeon the New Theologian concerning how relations between a spiritual child and a spiritual father must be built: “By prayers and tears entreat God to send thee a dispassionate and holy guide. Also examine the Divine Scriptures thyself, and especially the practical writings of the Holy Fathers, so that, comparing with them that which thy teacher and superior teaches thee, thou mayest be able to see this as in a mirror, and to compare it, and that which is in agreement with the Divine Scriptures to receive inwardly and hold in thought, but the false and alien to detect and cast away, so as not to be deceived. For know that many deceivers and false teachers have appeared in these days.” XIII) For the diocesan Right Reverend Hierarchs to bring the present resolution to the knowledge of the clergy, monastics and laypeople of the Russian Orthodox Church.’ –Determination of the Holy Synod of 28–29/12/1998

Ofc, Fr.! Are your DMs open?

Help me answer this question: What is the Gospel? I’ve been invited to speak online this evening at 8:30 pm EST on this specific topic. How would you answer this question?

Great video from @gavinortlund on the change in EO doctrine regarding Salvation Outside of Orthodoxy! Very interesting 👇🏼 piped.video/Dj2OYO7lFYc?si=rjAn…

@NoeticSpring Your X appearance is a breath of fresh air and an example of good dialogue and humility. Even though I am staunchly Protestant I appreciated it tremendously and wish that other people would follow the example you have provided

Orthodoxy is no different than megachurches whenever you compare then side by side:

Here ya go Decide for yourselves 👍🏻 (my camera guy is edited out)

On Sundays, Clergy have more important, and frankly holier, matters to attend to than your attention seeking antics. If you were genuinely curious for a response, you would schedule a time to meet. I don’t doubt people would be willing to be recorded with the proper notice.