The Council of Jerusalem of 1443 . by Petrus Antiochenus

We often hear claims that the Ecumenical Patriarch has the exclusive prerogative to call a council or hear appeals. This has little textual basis in the Holy Canons (at least, without substantial historical and hermeneutical gymnastics) and it also runs into the practical problem of what to do when a Patriarch of Constantinople promotes heresy. This has been, of course, the case on many occasions throughout history, including when Constantinople, backed by imperial authority, enforced Monotheletism and Iconoclasm.

Orthodox believers were also confronted with this problem after the Council of Florence, when the emperor and almost all bishops of the Church of Constantinople agreed to a false union with Rome. Due to the di!cult circumstances of Mamluk rule for the Christians of the Middle East, the Patriarchates of Alexandria, Antioch and Jerusalem did not send delegates, so instead bishops already attending the council were named as their representatives. As providence would have it, one of the representatives for these patriarchs was St Mark of Ephesus, the only bishop in attendance who refused to sign the act of union in 1439.

In early 1443, Arsenios, the Metropolitan of Caesarea of Cappadocia, which was in Constantinople’s jurisdiction but in territory long under Muslim control, visited Jerusalem ostensibly to venerate the holy places. It seems, however, that his real motivation was the trouble he was having with his su”ragan bishops who had been appointed by the unionist Patriarch of Constantinople, Metrophanes II. Once in the holy city, Arsenios appealed to Patriarch Joachim of Jerusalem against his patriarch and bishops, so Joachim called a council to address the issue, which was attended by Patriarchs Philotheos of Alexandria and Dorotheos II of Antioch. This council ruled in Arsenios’ favor, not only provisionally excommunicating and suspending all unionist clergy from holy orders until an ecumenical council could be held, but authorizing Arsenios to act under their authority to preach Orthodoxy and impose penalties on such clergy anywhere without territorial restriction.

The text below is translated from the History of the Patriarchate of Jerusalem by the Archbishop of Athens Chrysostomos Papadopoulos, pp. 439-442:

At that time (1439), the Robber’s Council of Florence was convened. Fortunately, however, the designated representative of the Church of Jerusalem was Mark Eugenikos (d. 1443), who did not sign its decision. Already in 1443, in order to o!cially condemn it, [Patriarch] Joachim called a Council in Jerusalem, which was attended by Patriarchs Philotheos of Alexandria (r. 1435-1459) and Dorotheos of Antioch (r. 1435-1452), as well as Metropolitan Arsenios of Caesarea [in Cappadocia]. It is noteworthy that the decision of this Council of Jerusalem has as its most accurate text the following:

Since the most reverend metropolitan of the most holy Metropolis of Caesarea of Cappadocia, the first-throned and exarch of all the East, has come here both to venerate the all-venerable and divine Sepulcher of our Lord Christ and examine the holy places in Jerusalem, where the incredible mysteries of Christ’s dispensation were accomplished, and to partake with us of the great mystery of Christian orthodoxy and piety and explain all the scandals in Constantinople on account of the mob that gathered– that is, the unclean Council in Florence in Italy, which held the opinions of the Latins with Pope Eugene, things that are not proper: indeed, the addition in the Symbol of Faith, that the Holy Spirit also proceeds from the Son; permitting azymes in our sacrifice and, on account of these things, to commemorate the pope, and also deciding and prescribing still other illicit things contrary to the canons. [He explained] how Metrophanes of Cyzicus theivingly usurped the throne of Constantinople, joining with the heretics, the aforementioned pope and the Latin-minded Emperor of the Romans, John Palaiologos. Driving away, persecuting, oppressing and penalizing those who are faithful and Orthodox, he encourages and honors the faithless and disreputable as ones like-minded to his heresy, overwhelmingly urges them to enmity for Orthodoxy and piety. In the same way, he sent impure metropolitans and unclean bishops everywhere to the divine and holy sees of the Great and Holy Church of Constantinople as ones submitted to his jurisdiction.

The aforementioned most reverend Metropolitan Arsenios explained how Patriarch Metrophanes not only sent along men with an illicit, Latin-minded ordination to the other Churches, but this unordained man also ordained four metropolitans and bishops for the eparchy of all the East, for Amaseia, Neocaesarea, Tyanna and Mokissos, who thought and did everything like the Latins, which they not only have their own corruption and destruction within themselves, but after so much audacity, they deceive and corrupt all the Christians there, the flock of Christ, and produce many scandals in the Orthodox Church.

Therefore, this pious, most faithful, zealot and champion of all Orthodoxy, the aforementioned most reverend metropolitan of Caesarea of Cappadocia, unable to bear seeing innovation in the Church of Christ and the defilement of our most Orthodox and healing faith by the heterodox, found it fitting to receive conciliar opinion from us, the three Orthodox hierarchs in Syria– that is, Philotheos of Alexandria, Joachim of Jerusalem and Dorotheos of Antioch– in order to ward o” all those who do not think in an Orthodox manner throughout his eparchy, as he himself is most senior [among them] and Orthodox.

Wherefore, together we synodally declare in the name of the consubstantial, life- creating, undivided and Holy Trinity that metropolitans and bishops everywhere who were not ordained on account of virtue and piety, as well as hegumens and father confessors and likewise priests, deacons and every ecclesiastical rank in general, but rather being impure and unworthy, having practiced heresy, persecuted Orthodoxy and only spent their time unworthily, in the manner of vainglory and heresy, although they were meant so be savers of souls, so that the entire Orthodox flock of Christ our true God may perish with them, in no wise acquiring for themselves the fear of God or the fruit of righteousness and piety, but rather are shameless despisers of all piety. We declare them from today to be idle and unconsecrated of any priestly activity and ecclesiastical state until [their] piety is generally and ecumenically investigated. Therefore, let them be idle and unconsecrated. Thievishly and lawlessly rebellious and contrary, let them also be cast out, separated and estranged from the holy, super-substantial and consubstantial Trinity as ones who are disobedient and contradictory and likewise also those who honor, defend, and agree with them in these matters. We likewise reinstate the herald of piety and Orthodoxy, the aforementioned most reverend metropolitan and most honorable exarch of all the East to proclaim piety everywhere, not being ashamed of the truth before the person of an emperor or patriarch who does not believe or act in an Orthodox manner, nor before the wealthy and powerful or any human, but rather outspokenly holding fast to the faith and Orthodoxy, not fearing or doubting, according to the commandment, that he from now on may have license to question the piety, penalize and correct those who do not think in an Orthodox manner in every place he is able to travel, receiving permission for these things from us through the grace and power of the Holy Spirit that is given to us. He should also incorruptibly and uprightly guard the piety on account of which our written opinion was freely given to him synodally and recorded by our own hands in the month of April, 6951 [i.e., 1443], year six of the indiction.

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St Gregory the Theologian on the nativity of Christ. from Oration 38.

“Christ is born: glorify him. Christ comes down from heaven: go out to meet him. Christ descends to earth: let us be raised on high. Let all the world sing to the Lord: let the heavens rejoice and let the earth be glad, for his sake who was first in heaven and then on earth. Christ is here in the flesh: let us exult with fear and joy—with fear, because of our sins; with joy, because of the hope that he brings us.

Once more the darkness is dispersed; once more the light is created. Let the people that sat in the darkness of ignorance now look upon the light of knowledge. The things of old have passed away; behold, all things are made new. He who has no mother in heaven is now born without a father on earth. The laws of nature are overthrown, for the upper world must be filled with citizens. He who is without flesh becomes incarnate; the Word puts on a body; the invisible one is seen; the intangible one is touched; the timeless one makes a beginning; the Son of God becomes the Son of Man, Jesus Christ, the same yesterday, today and for ever.

It is the Word of God himself — who is before all worlds, the invisible, the incomprehensible, the bodiless, the beginning of the beginning, the light of light, the source of life and immortality, the image of the archetypal beauty, the immovable seal, the unchangeable Image, the definition and explanation of the Father. He came to his own Image, and took upon him flesh for the sake of our flesh, and mingled himself with an intelligent soul for my soul’s sake, purifying like by like; and in all points except sin was made man. He was conceived by the Virgin, who was purified beforehand in body and soul by the Holy Spirit, for it was needful both that childbearing should be honored, and that virginity should receive a higher honor. He came forth then as God with that which He had assumed, one person in two natures, flesh and spirit, the one deifying and the other deified. O new commingling! O strange conjunction! The self-existent comes into being, the uncreated is created, that which cannot be contained is contained, by the intervention of an intellectual soul, mediating between the divinity and the corporeity of the flesh. And he who gives riches becomes poor, for he shares the poverty of my flesh, that I may share in the richness of his Godhead. He that is full empties himself, for he empties himself of his glory for a short while, that I may have a share in his fullness

This is our festival, this is the feast we are celebrating today: the arrival of’ God among us, so that we might go to God—or more precisely, return to God. So that stripping off our old humanity we might put on the new; for as in Adam we were dead, so in Christ we become alive: we are born with him, and we rise again with him, [a miracle] not of creation but of re-creation.

Now then I pray you accept his conception, and leap for joy; if not like John from the womb, yet like David, because of the resting of the Ark. Revere the census record on account of which you have been written in heaven, and adore the birth by which you were loosed from the chains of your birth, and honor little Bethlehem, which has led you back to paradise; and venerate the manger through which you, who were without sense, were fed by the Word. Run after the star, and bear your gifts with the magi, gold and frankincense and myrrh, as to a king and a God, and to one who is dead for your sake. With shepherds glorify him, with angels join in chorus, and with archangels sing hymns. Let this festival be common to the powers in heaven and to the powers upon earth. For I am persuaded that the heavenly hosts join in our exultation and keep high festival with us today.”

On the Remembrance of Death

St Ignatius Brianchaninov.

A monk should remember every day, and several times a day, that he is faced with inevitable death, and eventually he should even attain to the unceasing remembrance of death.

Our mind is so darkened by the fall that unless we force ourselves to remember death we can completely forget about it. When we forget about death, then we begin to live on earth as if we were immortal, and we sacrifice all our activity to the world without concerning ourselves in the least either about the fearful transition to eternity or about our fate in eternity. Then we boldly and peremptorily override the commandments of Christ; then we commit all the vilest sins; then we abandon not only unceasing prayer but even the prayers appointed for definite times—we begin to scorn this essential and indispensable occupation as if it were an activity of little importance and little needed. Forgetful of physical death, we die a spiritual death.

On the other hand, he who often remembers the death of the body rises from the dead in soul. [1] He lives on earth like a stranger in an inn or like a prisoner in gaol, constantly expecting to be called out for trial or execution. Before his eyes the gates into eternity are always open. He continually looks in that direction with spiritual anxiety, with deep sorrow and reflection. He is constantly occupied with wondering what justify him at Christ’s terrible Judgment and what his sentence will be. This sentence decides a person’s fate for the whole of eternity. No earthly beauty, no earthly pleasure draws his attention or his love. He condemns no one, for he remembers that at the judgment of God such judgment will be passed on as he passed here on his neighbours. He forgives everyone everything, that he may himself obtain forgiveness and inherit salvation. He is indulgent with all, he is merciful in that indulgence and mercy may be shown to him. He welcomes and embraces with joy every trouble or trial that comes to him as a toll for his sins in time which frees him from toll in eternity. If the thought comes to him to be proud of virtue, at once the remembrance of death rushes against this thought, puts it to shame, exposes the nonsense and drives it away.

What significance can our virtue have in the judgment of God? What value can our virtue have in the eyes of God to Whom even Heaven is impure? [2] Remind and remind yourself: “I shall die, I shall die for certain! My fathers and forefathers died; no human being has remained forever on earth. And the fate that has overtaken everyone awaits me too!” Do not fritter away the time given you for repentance. Do not rivet your eyes to the earth on which you are a momentary actor, on which you are an exile, on which by the mercy of God you are given a chance to change your mind and offer repentance for the avoidance of hell’s eternal prisons and the eternal torment in them. Use the short spell of your pilgrimage on earth to acquire a haven of peace, a blessed refuge in eternity. Plead for the eternal possession by renouncing every temporal possession, by renouncing everything carnal and natural in the realm of our fallen nature. Plead by the fulfillment of Christ’s commandments. Plead by sincere repentance for the sins you have committed. Plead by thanking and praising God for all the trials and troubles sent you. Plead by an abundance of prayer and psalmody. Plead by means of the Jesus Prayer and combine with it the remembrance of death.

These two activities—the Jesus Prayer and the remembrance of death—easily merge into one activity. From the prayer comes a vivid remembrance of death, as if it were a foretaste of it: and from this foretaste of death the prayer itself flares up more vigorously.

It is essential for the ascetic to remember death. This remembrance is essential for his spiritual life. It protects the spiritual life of the monk from harm and corruption by self-confidence, [3] to which the ascetic and attentive life can lead unless it is guarded by the remembrance of death and God’s Judgment. It is a great disaster for the soul to set any value on one’s own effort or struggle, and to regard it as a merit in the sight of God. Admit that you deserve all earthly punishment as well as the eternal torments. Such an appraisal of yourself will be the truest, the most salutary for your soul, and the most pleasing to God.

Frequently enumerate the eternal woes that await sinners. By frequently docketing these miseries make them stand vividly before your eyes. Acquire a foretaste of the torments of hell so that at the graphic remembrance of them your soul may shudder, may tear itself away from sin, and may have recourse to God with humble prayer for mercy, putting all your hope in His infinite goodness and despairing of yourself. Recall and represent to yourself the terrible measureless subterranean gulf and prison which constitute hell. The gulf or pit is called bottomless. [4] Precisely! That is just what it is in relation to men. The vast prison of hell has many sections and many different kinds of torment and torture by which every man is repaid according to the deeds he has done in the course of his earthly life. In all sections imprisonment is eternal, the torments eternal. There insufferable, impenetrable darkness reigns, and at the same time the unquenchable fire burns there, with an ever equal strength. There is no day there. There it is always eternal night. The stench there is insupportable, and it cannot be compared with the foulest earthly fetor. The terrible worm of hell never slumbers or sleeps. It gnaws and gnaws, and devours the prisoners of hell without impairing their wholeness or destroying their existence, and without ever being glutted itself. Such is the nature of all the torments of hell; they are worse than any death, but they do not produce death. Death is desired in hell much as life is desired on earth. Death would be a comfort all the prisoners of hell. It is not for them. Their fate is unending life for unending suffering. Lost souls in hell are tormented by the insufferable executions with which the eternal on of those rejected by God abounds; they are tormented by the unendurable grief; they are tormented there by most ghastly disease of the soul: despair.

Acknowledge that you are sentenced to hell for eternal torment, from that acknowledgment there will be born in your heart irresistible and mighty cries of prayer that they will incline God to have mercy on you, and He will lead into Paradise instead of hell.

You who consider yourselves deserving of earthly and heavenly rewards! For you hell is more dangerous than for flagrant sinners because the gravest sin among all the sins is self-opinion, self-confidence—a sin of the spirit invisible mortal eyes and which is often covered with a mask of humility.

The remembrance and consideration of death was practised the greatest of the holy Fathers. Of Pachomius the Great the author of his life says that he ‘maintained himself constantly in fear of God with the remembrance of the eternal torments pains which have no end—that is, with the remembrance of unquenchable fire and the undying worm. By this means Pachomius kept himself from evil and roused to the better.’ [5]


1. Ephes. 2:1-6; Col. 3: 1; Rom. 8:11, 36; Heb: 11: 13-16; 2 Cor. 4: 10.
2. Job. 15:15.
3. Lit. self-opinion: it includes conceit and confidence in one’s own efforts.
4. Rev. 20: 1-3.
5. Vita sancti Pachomii, abbatis Tabennensis. Patrologia, Tom. XXIII.

From The Arena: An Offering to Contemporary Monasticism, by Bishop Ignatius (Brianchaninov), translated from the Russian by Archimandrite Lazarus (Jordanville, NY: Holy Trinity Monastery, 1991), pp. 66-78. This is one of the most important books for our times on the spiritual life. Do not let the title fool you. Though written primarily as an “offering to contemporary [late 19th century] monasticism,” it contains much wisdom for laypeople as well. The Arena represents a portion of the works written late in his life, reflecting his extensive experience, balance, and patristic wisdom. This book cannot be too highly recommended for all serious Orthodox Christians.

St. Ignatius Brianchaninov Quotes.

“It is worth noticing that, after acquiring spiritual understanding, the defects and faults of one’s neighbor begin to seem very slight and insignificant, as redeemed by the Savior and easily cured by repentance—those very faults and defects which seemed to the carnal understanding so big and serious. Evidently the carnal mind, being itself a plank, gives them this huge significance. The carnal mind sees in others sins that are not there at all.

The Lord remained silent before Pilate and Herod; He made no attempt to justify Himself. You must imitate His holy and wise silence when you see that your enemies accuse you, with every intention of certain conviction; they accuse only with the purpose of hiding their own evil intention under the guise of judgement.

the easiest way of practicing unceasing prayer is to pray the Jesus Prayer, a beginner should apply himself to the Jesus Prayer as often as possible. Do you happen to have a moment free? Do not waste it in idleness! Do not waste it by using it for some impracticable and fatuous castle-building, or for some vain and trivial employment! Use it for the practice of the Jesus Prayer.

The Holy Spirit has superbly described in the Psalter the war and struggle of an athlete of Christ with his own fall and with fallen spirits. The monks of early times learned the Psalter by heart, and they expressed in the words of the Spirit their prayers for their rescue from the pit of the passions, for deliverance from the jaws of the enemy, the devil.

We will be judged according to the Gospel commandments at the judgment established by God for us Orthodox Christians … we will be judged according to the Gospel, that carelessness in fulfilling the Gospel commandments is an active rejection of the Lord Himself.

Serbia and Slobodan Milosevic exonerated.

When many still seems to think that Serbia and Slobodan Milosevic is the bad guys , we must remind that both Serbia and Slobodan Milosevic was exonerated by the UN highest court and ICTY .

The Exoneration of Milosevic: the ICTY’s Surprise Ruling


The International Criminal Tribunal for the Former Yugoslavia (ICTY) in The Hague has determined that the late Serbian president Slobodan Milosevic was not responsible for war crimes committed during the 1992-95 Bosnian war.

In a stunning ruling, the trial chamber that convicted former Bosnian-Serb president Radovan Karadzic of war crimes and sentenced him to 40 years in prison, unanimously concluded that Slobodan Milosevic was not part of a “joint criminal enterprise” to victimize Muslims and Croats during the Bosnian war.

The March 24th Karadzic judgment states that “the Chamber is not satisfied that there was sufficient evidence presented in this case to find that Slobodan Milosevic agreed with the common plan” to permanently remove Bosnian Muslims and Bosnian Croats from Bosnian Serb claimed territory.[1]

The Karadzic trial chamber found that “the relationship between Milosevic and the Accused had deteriorated beginning in 1992; by 1994, they no longer agreed on a course of action to be taken. Furthermore, beginning as early as March 1992, there was apparent discord between the Accused and Milosevic in meetings with international representatives, during which Milosevic and other Serbian leaders openly criticised Bosnian Serb leaders of committing ‘crimes against humanity’ and ‘ethnic cleansing’ and the war for their own purposes.”[2]

The judges noted that Slobodan Milosevic and Radovan Karadzic both favored the preservation of Yugoslavia and that Milosevic was initially supportive, but that their views diverged over time. The judgment states that “from 1990 and into mid-1991, the political objective of the Accused and the Bosnian Serb leadership was to preserve Yugoslavia and to prevent the separation or independence of BiH, which would result in a separation of Bosnian Serbs from Serbia; the Chamber notes that Slobodan Milosevic endorsed this objective and spoke against the independence of BiH.”[3]

The Chamber found that “the declaration of sovereignty by the SRBiH Assembly in the absence of the Bosnian Serb delegates on 15 October 1991, escalated the situation,”[4]but that Milosevic was not on board with the establishment of Republika Srpska in response. The judgment says that “Slobodan Milosevic was attempting to take a more cautious approach”[5]

The judgment states that in intercepted communications with Radovan Karadzic, “Milosevic questioned whether it was wise to use ‘an illegitimate act in response to another illegitimate act’ and questioned the legality of forming a Bosnian Serb Assembly.”[6] The judges also found that “Slobodan Milosevic expressed his reservations about how a Bosnian Serb Assembly could exclude the Muslims who were ‘for Yugoslavia’.”[7]

The judgment notes that in meetings with Serb and Bosnian Serb officials “Slobodan Milosevic stated that ‘[a]ll members of other nations and ethnicities must be protected’ and that ‘[t]he national interest of the Serbs is not discrimination’.”[8] Also that “Milosevic further declared that crime needed to be fought decisively.”[9]

The trial chamber notes that “In private meetings, Milosevic was extremely angry at the Bosnian Serb leadership for rejecting the Vance-Owen Plan and he cursed the Accused.”[10] They also found that “Milosevic tried to reason with the Bosnian Serbs saying that he understood their concerns, but that it was most important to end the war.”[11]

The judgment states that “Milosevic also questioned whether the world would accept that the Bosnian Serbs who represented only one third of the population of BiH would get more than 50% of the territory and he encouraged a political agreement.”[12]

At a meeting of the Supreme Defense Council the judgment says that “Milosevic told the Bosnian Serb leadership that they were not entitled to have more than half the territory in BiH, stating that: ‘there is no way that more than that could belong to us! Because, we represent one third of the population. […] We are not entitled to in excess of half of the territory – you must not snatch away something that belongs to someone else! […] How can you imagine two thirds of the population being crammed into 30% of the territory, while 50% is too little for you?! Is it humane, is it fair?!’”[13]

In other meetings with Serb and Bosnian Serb officials, the judgment notes that Milosevic “declared that the war must end and that the Bosnian Serbs’ biggest mistake was to want a complete defeat of the Bosnian Muslims.”[14] Because of the rift between Milosevic and the Bosnian-Serbs, the judges note that “the FRY reduced its support for the RS and encouraged the Bosnian Serbs to accept peace proposals.”[15]

The Tribunal’s determination that Slobodan Milosevic was not part of a joint criminal enterprise, and that on the contrary he “condemned ethnic cleansing”[16] is of tremendous significance because he got blamed for all of the bloodshed in Bosnia, and harsh economic sanctions were imposed on Serbia as a result. Wrongfully accusing Milosevic ranks right up there with invading Iraq only to find that there weren’t any weapons of mass destruction after all.

Slobodan Milosevic was vilified by the entire western press corps and virtually every politician in every NATO country. They called him “the Butcher of the Balkans.” They compared him to Hitler and accused him of genocide. They demonized him and made him out to be a bloodthirsty monster, and they used that false image to justify not only economic sanctions against Serbia, but also the 1999 NATO bombing of Serbia and the Kosovo war.

Slobodan Milosevic had to spend the last five years of his life in prison defending himself and Serbia from bogus war crimes allegations over a war that they now admit he was trying to stop. The most serious charges that Milosevic faced, including the charge of genocide, were all in relation to Bosnia. Now, ten years after his death, they admit that he wasn’t guilty after all – oops.

The ICTY did nothing to publicize the fact that they had cleared Milosevic of involvement in the joint criminal enterprise. They quietly buried that finding 1,303 pages into the 2,590 page Karadzic verdict knowing full well that most people would probably never bother to read it.

The presiding judge in the Radovan Karadzic trial, O-Gon Kwon of South Korea, was also one of the judges in the Slobodan Milosevic trial. Milosevic’s exoneration by the Karadzic trial chamber may be an indication of how the Milosevic chamber would have eventually ruled, at least on the Bosnia charges, if Milosevic had lived to see the conclusion of his own trial.

It’s worth recalling that Slobodan Milosevic died under a very suspicious set of circumstances. He died of a heart attack just two weeks after the Tribunal denied his request to undergo heart surgery in Russia.[17] He was found dead in his cell less than 72 hours after his attorney delivered a letter to the Russian Ministry of Foreign Affairs in which he said that he feared he was being poisoned.[18]

The Tribunal’s official report on the inquiry into his death confirmed that, “Rifampicin had been found in a blood sample taken from Mr. Milosevic on 12 January 2006.” And that “Mr. Milosevic was not told of the results until 3 March 2006 because of the difficult legal position in which Dr. Falke (the Tribunal’s chief medical officer) found himself by virtue of the Dutch legal provisions concerning medical confidentiality.”[19]

The presence of Rifamicin (a non-prescribed drug) in Milosevic’s blood would have counteracted the high blood pressure medication he was taking and increased his risk of the heart attack that ultimately did kill him. The Tribunal’s admission that they knew about the Rifampicin for months, but didn’t tell Milosevic the results of his own blood test until just days before his death because of “Dutch legal provisions concerning medical confidentiality” is an incredibly lame and disingenuous excuse. There is no provision of Dutch law that prohibits a doctor from telling the patient the results of his own blood test — that would be idiotic. On the contrary, concealing such information from the patient could be seen as malpractice.

This all gives rise to well-founded suspicion that powerful geopolitical interests would rather Milosevic die before the end of his trial than see him acquitted and have their vicious lies exposed. U.S. State Department cables leaked to Wikileaks confirm that The Tribunal did discuss Milosevic’s medical condition and his medical records with U.S. Embassy personnel in The Hague without his consent.[20] They clearly didn’t care about medical confidentiality laws when they were blabbing about his medical records to the American embassy.

It’s an unsatisfying outcome that Milosevic has been quietly vindicated for the most serious crimes that he was accused of some ten years after his death. At a minimum financial compensation should now be paid to his widow and his children, and reparations should be paid to Serbia by the western governments who sought to punish Serbia in order to hold Milosevic “accountable” for crimes that their own Tribunal now admits he wasn’t responsible for, and was in fact trying to stop.


[1] ICTY, Karadzic Judgment, 24 March 2016, Para. 3460 >

[2] Ibid., Footnote 11027

[3] Ibid., Para. 3276

[4] Ibid., Para. 2709

[5] Ibid., Para. 2710

[6] Ibid., Para. 2685

[7] Ibid., Para. 2687

[8] Ibid., Para. 3288

[9] Ibid., Para. 3284

[10] Ibid., Para. 3289

[11] Ibid., Para. 3295

[12] Ibid., Para. 3290

[13] Ibid., Para. 3297

[14] Ibid., Para. 3293

[15] Ibid., Para. 3292

[16] Ibid., Para. 3280

[17] ICTY Case No. IT-02-54 Prosecutor v. Slobodan Milosevic, Decision on Assigned Counsel Request for Provisional Release, February 23, 2006

[18] Text of Slobodan Milosevic’s Letter to the Russian Ministry of Foreign Affairs >

[19] Judge Kevin Parker (Vice-President of the ICTY), Report to the President of the ICTY: Death of Slobodan Milosevic, May 2006; ¶ 31, 76 >

[20] U.S. State Dept. Cable #03THEHAGUE2835_a, “ICTY: An Inside Look Into Milosevic’s Health and Support Network” >

This article originally appeared

Why are they split the Church ????

First Patriarch Bartholomew of Constantinople , then Patriarch Theodoros II of Alexandria, after him Archbishop Ieronymos of Athens and all Greece . And now we hear rumours that maybe the Bulgarian Patriarch also will recognize the unlawful schismatic Church in Ukraine . What is behind this madness ????

USA , CIA ? as so many times before.

Anyway , you are cowards Patriarchs who violate the canon of the Church.

And you are no longer a part of the Church.

Micke Stensson.

St Gregory Palamas

“Even when your body does nothing, sin can be active in your mind. When your soul inwardly repulses the evil one’s attack by means of prayer, attention, remembrance of death, godly sorrow and mourning the body, too, takes its share of holiness, having acquired freedom from evil actions. This is what the Lord meant by saying that someone who cleans the outside of the cup has not cleansed it inside, but clean the inside and the whole cup will be clean”

“We know that prayer in and of itself cannot save us, but carrying it out before God can. For when the Lord’s eyes are upon us He sanctifies us, as the sun warms everything upon which it shines.”

“If you put something fragrant on to burning coals, you motivate those who approach to come back again and to stay near, but if instead you put on something with an unpleasant, oppressive smell, you repel them and drive them away. It is the same with the mind. If your attention is occupied with what is holy, you make yourself worthy of being visited by God, since this is the sweet savour which God catches scent of. On the other hand, if you nurture evil, foul and earthly thoughts within you, you remove yourself from God’s supervision and unfortunately make yourself worthy of His aversion.

“… the passion for popularity brings such injury upon those it masters that it shipwrecks faith itself. Our Lord confirms this when He says, ‘How can you have faith in Me when you receive honour from one another and do not seek for the honour that comes from the only God?’ (cf. Jn. 5:44).”

It is pointless for someone to say that he has faith in God if he does not have the works which go with faith. What benefit were their lamps to the foolish virgins who had no oil (Mt. 25:1-13), namely, deeds of love and compassion?

Copyright Saint Gregory Palamas, Christopher Veniamin, Monastery of St. John the Baptist (Essex, England) (2009). “The homilies”, Mount Thabor Pub.