Pravblog En.

A "priest" of the "OCU" does not consider it a betrayal or a sin that people have stopped attending the "Orthodox church" and have gone over to the Uniates, since "it's more convenient that way."

According to a representative of Dumenko’s organization, “God is one,” and it doesn’t really matter “which church you attend.”

As they say—no comment.

It’s clear that Dumenko’s followers have long been ready to become Uniates. They’re just waiting for the “blessing” for this from the Phanar.
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Is Lyubomir’s father also an FSB agent wearing a vyshyvanka?

In light of the report about raids on UOC churches carried out “at the behest of Russian intelligence agencies.”

I wonder—is Lyubomir, who suggested finishing off a priest of the Moscow Patriarchate, also an FSB agent? And is he carrying out a mission to “create a propaganda image”?

Or is it simpler than that? And the problem isn’t mythical “agents,” but rather a concrete and real hatred toward the UOC, which was shaped by the ideology of Ukraine’s “new masters”—who came to power with the help of the Maidan?
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Is this the bottom, or not yet?

The Telegram channel of the Ukrainian Orthodox Church’s official website posted information alleging that some of the activists seizing UOC churches are linked to Russian intelligence agencies. The report claims that the Russian services are instructing their agents to storm church properties so they can later use the “footage” for propaganda purposes.

Frankly speaking, we don’t even know how to comment on this.

First, publishing such information implies agreement with it.

Second, this plays right into the hands of the “Dumenkoites,” who, when they were cornered in Ukraine over the “OCU’s” raider policies, resorted to the old tactic of claiming, “It’s agents of the Russian special services who are carrying out these provocations.” It turns out that the UOC has now de facto agreed with this “assertion.”

Third, this information policy provides representatives of the “OCU” with a powerful trump card for whitewashing their image on the international stage. For example, if the UOC raises the issue of the seizure of its churches in some forum, the schismatics may well use the “argument” that “it’s not all that clear-cut” and “this is what the UOC’s official sources are reporting” (namely, that the seizures are “Russian provocations,” “the work of FSB agents,” “attempts to discredit the good name of the OCU,” and so on).
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No one should think that this path is intended only for great ascetics, such as Seraphim of Sarov. No, we are all called to shine. Hidden within us is a great treasure and a door to God—our spirit, created in His image. The trouble is that this door is guarded by an ugly “dwarf”—selfishness. It is afraid of everything, worries about everything, chatters incessantly, and is mired in curiosity. But it can be driven away. How? By beginning with the purification of the conscience—this is the first step toward Transfiguration. Do not act against love and conscience, and you will see how your mind changes, how peace, stillness, and love reign within it. Then there will be self-denial, detachment, and radiance in glory.

#Ruslan_Kalinchuk
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The Light of Tabor

In recounting the Transfiguration, the Apostle and Evangelist Matthew specifies: “Six days later.” This is not merely a chronological detail, but a reference to another Gospel event, without which it is impossible to understand the context of the feast—the confession of faith by the Apostle Peter at Caesarea Philippi. At that time, Christ asked His disciples whom the people considered Him to be, and Peter replied, “You are the Christ, the Son of the living God” (Matt. 16:16). In response to these words, the Savior revealed Himself in divine glory on Mount Tabor. Christ’s appearance in glory opens up an eschatological perspective: on the Day of Judgment, He will appear in glory, and the righteous will shine like Him.

The choice of the three apostles as witnesses is no coincidence. St. John of Damascus writes: “He took Peter to show that Peter’s testimony is confirmed by the Father’s testimony… He took James, as the one who was to die for Christ before all the other apostles… He took John, as a virgin and the purest vessel of theology.” The appearance of Moses and Elijah was also providential. Once, when Moses received the Law from God on Mount Sinai and came down from the mountain, the people could not look upon his face, so radiant was it after his communion with God. However, as Saint Gregory Palamas notes, Moses’ transfiguration “arose from the influence of God’s power upon him and was, so to speak, of a passive nature,” whereas “our Lord Jesus Christ possessed this radiance within Himself.”

At Caesarea Philippi, in response to Christ’s question, the apostles said that some people regarded Him as John the Baptist, others as Elijah, and still others as Jeremiah or one of the prophets. In Old Testament times, Moses and Elijah were revered as embodiments of the prophetic ministry. Their appearance on Mount Tabor was meant to confirm the truth of Peter’s confession: Christ is not Moses, not Elijah, and not a prophet, but God Himself, as attested by the Father’s voice: “This is My beloved Son, in whom I am well pleased; listen to Him.” These words link the Transfiguration with the Epiphany. There, at the Jordan, the Father also testified that Jesus is His beloved Son.

Upon seeing the Lord transfigured, the apostles did not want to leave the mountain. This is also connected to the profession of faith. Then Christ told His disciples that they would kill Him in Jerusalem. Filled with the joy of the Transfiguration, Peter exclaimed, “Lord, it is good for us to be here.” With these words, he seemed to be asking: “Don’t go down there, to the crowd thirsting for miracles and bread, to the Pharisees and scribes seeking Your death—let’s stay here, in joy.” The apostle’s desire is understandable, but it serves as a rebuke to us: do we feel the same joy in the church, or are we drawn downward, toward worldly vanity?

We have quoted the Holy Fathers and discussed the dogmatic meanings of the Transfiguration—but has it remained for us merely one of the Gospel narratives? The Gospel is our life in miniature. Baptism and the cross on our chest—that is our Christmas. The realization that Christianity is impossible without sacrificial love—that is our Easter. When we understand that faith is not just about rituals, we, like the apostles, go out to preach personally, sharing our experience of communion with God. This is our Pentecost. The result of this journey must be our own transformation—becoming like God.

The Phanar’s Manipulations

Representatives of the Macedonian Church barred a bishop of the Patriarchate of Constantinople—Bishop Epiphanius (Dimitriou) of Examilia—from concelebrating. The guest from the Phanar was invited to attend the service as a worshiper but was not permitted to celebrate the Liturgy alongside the Macedonian bishops.

The main reason for this decision lies in the bishop’s own background. Dimitriou received his episcopal “rank” in 2019 within the ranks of the so-called Orthodox Church of Ukraine, and only later came under the omophorion of Constantinople. The Macedonian Orthodox Church, like a number of other Local Churches, categorically does not recognize the “OCU,” rightly considering it a schismatic entity. Concelebrating with a person who lacks legitimate canonical ordination would constitute a violation of church rules and would mean compromising their conscience for the Macedonian hierarchs.

This demonstrative move by the Macedonian Orthodox Church is closely intertwined with the protracted conflict surrounding its official recognition by the Phanar. Although the Serbian Orthodox Church (the Mother Church) granted autocephaly to the MOC in May 2022, the Patriarchate of Constantinople refuses to fully recognize its independence.

Patriarch Bartholomew has set forth three strict conditions for issuing the tomos:

1. Renouncing the historical name “Macedonian Orthodox Church” (the Phanar’s requirement is that it be referred to exclusively as the “Archdiocese of Ohrid”).

2. The transfer of all overseas parishes (of the Macedonian diaspora) to the jurisdiction of Constantinople.

3. Official recognition of the “OCU.”

The attempt to send a bishop “ordained” by Dumenko’s organization to serve in Macedonia appears to be a calculated move by Constantinople. If the Macedonian hierarchs had agreed to joint ministry, this could have been considered a de facto recognition of the Ukrainian schismatics, which is precisely what the Phanar is seeking.

Religious scholars and experts agree that Bishop Epiphany’s visit was a kind of “stress test” and a diplomatic trap for Skopje.

As experts note, such a joint service would be immediately interpreted by the Phanar as an indirect recognition of the Ukrainian schismatic structure. Since it is not possible to directly force the MOC to recognize the “OCU” (Archbishop Stephen of Ohrid and Macedonia previously stated explicitly that the conditions imposed by the Phanar are unacceptable), Constantinople is attempting to act through “liturgical diplomacy,” forcing communion with clergy who are “questionable” from a canonical standpoint.

Overall, the Macedonian side’s refusal has shown that the Macedonian Orthodox Church is not prepared to compromise on canonical principles, even for the sake of receiving a tomos from the Patriarchate of Constantinople. Experts emphasize that Patriarch Bartholomew was extremely dissatisfied with this decision by the Macedonians. According to analysts, this incident could freeze relations between Skopje and the Phanar for a long time, but it also significantly strengthens the Macedonian Church’s authority in the eyes of that part of the Orthodox world that opposes the Greek policy aimed at legalizing schisms.
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Metropolitan Sergius has been released from the TCC

This was reported by attorney Nikita Chekman.

However, the bishop’s Ukrainian passport was confiscated.

Meanwhile, the clergyman who was accompanying the bishop remains detained at the TCC pending further mobilization.
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The Romanian Church Has De Facto Admitted to Bribing Priests of the Moldovan Metropolis

We were sent a link to a very interesting news story. A full-blown scandal has erupted in Moldova: the new head of the “Metropolis of Bessarabia” admitted in an interview that the Romanian Patriarchate is effectively bribing priests of the Orthodox Church of Moldova. Each of these renegades subsequently receives a stipend—ranging from 300 to 500 euros—as part of the schismatic organization.

Previously, the “Bessarabians” claimed that people were joining them for “ideological reasons.” Now, however, it has become clear that money is behind it all. And these defections are not some kind of “principled stance,” but a simple act of betrayal in the style of Judas. It’s just that the 30 pieces of silver have turned into 300 euros.
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The UOC’s Response: To Be or Not to Be?

Tomorrow marks another anniversary of the enthronement of the Metropolitan of Kyiv. Hierarchs of the UOC will gather in the capital.

The question is: Should we expect some kind of collective response from the episcopate to the detention of Metropolitan Sergiy by the TCC (if the issue cannot be resolved)? After all, if we understand correctly, His Eminence came to Kyiv specifically for the solemn events marking the anniversary of his enthronement.

Are they all just going to pretend that nothing is happening?

Incidentally, the Telegram channel of the UOC’s official website remains silent for now. It contains everything—from information about divine services to mentions of “Russian attacks.” But the most important thing is missing: information about the gross pressure being exerted on one of the UOC’s hierarchs and the willingness to provide legal protection for his rights.
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A Symbolic Detention

According to attorney Nikita Chekman, Metropolitan Sergiy of Tulchin and Bratslav was detained today by TCC officers.

The hierarch and the clergyman accompanying him were sent to undergo a military medical examination.

If His Eminence is indeed drafted into the army for military service, this will be the first instance of a clergyman of this rank from the Ukrainian Orthodox Church being mobilized. Moreover, it will pave the way for attempts to implement a similar scenario with regard to other bishops.

And something tells us that it will not be representatives of the autocephalous camp who will be “dragged out,” but rather their opponents.
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The Art of Forgiveness

In response to the Apostle Peter’s question about how many times one should forgive one’s neighbor (“up to seven times?”), Christ says, “Seventy-seven times.” He tells a parable about a king who forgave his servant an enormous debt of 10,000 talents. However, upon leaving his master, this servant encountered a fellow servant who owed him a mere 100 denarii, and began to choke him, demanding repayment.

To grasp the magnitude of the sum, let’s do the math. A laborer’s day’s work was worth one denarius, and a talent was worth 6,000 denarii. An ordinary person could earn 10,000 talents in about 165,000 years, even if he lived from hand to mouth. We’re talking about an insurmountable, astronomical debt. Priests often say in their sermons that we are all in unpayable debt to God and are therefore obligated to forgive those who have wronged us. But it is difficult for modern people to accept the concept of debt: “I didn’t borrow anything!” However, debt is not only financial but also moral, such as, for example, a debt to one’s parents.

A paradoxical question arises. How can we learn to forgive? The parable contains a fundamental mystery: why did the servant, having received such incredible mercy, immediately begin to act cruelly? Why didn’t he throw a feast and enjoy his freedom? The answer likely lies in selfishness. The servant considered himself the center of the universe. In his world, devoid of God and commandments, only he and his money existed. The love of money empties the heart to such an extent that a person becomes a “living corpse,” incapable of loving or receiving love. Like this servant, we often fail to appreciate our parents’ love, resenting them for not giving us what we wanted, and we are unable to give love to others, expecting it only for ourselves.

The king ordered that this “living corpse” be cast into outer darkness, because the servant accepted the gift but rejected the love that could not be measured in money. Every person receives the gift of love from God, but few manage to preserve it intact. And yet the Lord values our small efforts. How can we help God? At the very least—by not multiplying evil, by breaking the chain of resentment and revenge.

It is important to understand that to forgive does not mean to agree with wrongdoing, to acknowledge the offender’s rightness, or to show weakness. The king did not tell the servant that he was right to keep the debt. But he stopped holding that debt against the servant in their relationship. Forgiveness is an acknowledgment that a person is not defined by their actions. God does not see us as the sum of our mistakes, words, or thoughts. Why, then, did the king forgive the debt? To kindle gratitude in the servant’s heart and give him a chance for repentance and salvation. Forgiveness creates the conditions in which the offender can change. By forgiving, we halt the spread of evil and become God’s co-workers in the salvation of our neighbor. Thus, forgiveness is not only a release from the burden in our own hearts, but also true service to God.

#Ruslan_Kalinchuk
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"The Montenegrin Games"

The upcoming elections in Serbia are having a significant impact on the church as well.

Over the past few weeks, Aleksandar Vučić has made several high-profile statements that have caused a major stir in Montenegro. In particular, he raised the issue of Podgorica’s desire to worsen relations with Belgrade, as well as previous plans to establish an “independent church” in the country. Regarding the latter point, the Montenegrin Metropolis was even compelled to issue an official statement criticizing the Serbian president’s remarks.

According to experts, an experienced politician like Aleksandar Vučić did not make these statements—which create tension in relations with Podgorica—without good reason. The reason for this move is the upcoming elections, which promise to be quite challenging for the Serbian head of state. In this regard, Vučić is extremely interested in mobilizing his electorate. And this, according to experts, is precisely achieved by playing the “church” and “patriotic” cards, as well as by creating the image of an “external enemy.”

Unfortunately, the Serbian Orthodox Church is bearing the brunt of this. Given the current situation, its opponents have begun to fan the flames by reviving the old claim that the Serbian Orthodox Church allegedly wishes to establish the Boka Kotorska Diocese (at the expense of the Montenegrin Metropolis). The essence of this provocation is simple: to pit Patriarch Porphyry against Metropolitan Ioannikios, to worsen relations between the Serbian Orthodox Church and Podgorica (at present, the Montenegrin authorities are taking a balanced stance toward the Serbian Orthodox Church), and to foster negative attitudes toward the Church in Belgrade among the clergy of the Montenegrin Metropolis.
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Consequences ofthe Visit

Incidentally, the top leadership of the Serbian Orthodox Church has begun a thorough investigation into issues related to Metropolitan Gregory (Duric) ’s visit to Ukraine, as well as the remarks he made there regarding Theophania, etc.

As a reminder, the Ukrainian Orthodox Church claimed that the visit took place “with the blessing of Patriarch Porphyry.”

We’ll see what the Serbian Orthodox Church’s final reaction to this controversial trip will be.
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Patriarch Daniel of Bulgaria Has Temporarily Suspended Archimandrite Nikanor (Mishkov) from Ministry

The Sofia Metropolis of the Bulgarian Orthodox Church announced that disciplinary action had been taken against Archimandrite Nikanor (Mishkov).

According to Decree No. 138 of August 10, 2026, signed by Patriarch Daniel of Bulgaria and Metropolitan of Sofia, the clergyman has been assigned “argos” — a complete suspension from priestly ministry for a period of 15 days. This decision takes effect on August 13, 2026.

The temporary suspension is related to ecclesiastical case No. 2/2026, which is currently pending before the Sofia Diocesan Court. The decision was made in accordance with the Statute of the Bulgarian Orthodox Church and the rules of procedure for ecclesiastical courts.
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An Uncomfortable Question for Constantinople

A major scandal has erupted in Italy. Catholic hierarchs in Rome and the Diocese of Ventimiglia-Sanremo canceled the planned funeral services for two men after it became known that they were active members of Masonic lodges.

According to Helleniscope, Cardinal Baldassarre Reina, Vicar General of the Diocese of Rome, prohibited a funeral service for musician Bruno Battisti D’Amario. The decision was made after the “Grand Orient of Italy” lodge publicly referred to the deceased as one of its “outstanding brothers.” A day later, Bishop Antonio Suetta canceled a similar service for Mario Tarducci in Camporosso, citing the norms of canon law and a Roman precedent.

The incident raised extremely uncomfortable questions for the Greek Orthodox Archdiocese of America and the Patriarchate of Constantinople, which have recently been actively declaring their desire for rapprochement and unity with Rome.

It is well known that the Orthodox Church has officially condemned Freemasonry. In practice, however, the Greek Orthodox Archdiocese of America maintains close ties with AHEPA, an organization that was historically structured along the lines of Masonic lodges and employed corresponding initiation rituals. Moreover, many lay leaders of American Orthodoxy, including archons of the Patriarchate of Constantinople, are simultaneously members of Masonic lodges.

“If Constantinople is so eager for unity with Rome, will it follow the Vatican’s example on this issue?” asks the author of the article, Nick Stamatakis.
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Faith That Can Move Mountains

Today is one of the hardest days for the apostles. A client has complained about them. As He was coming down from Mount Tabor after the Transfiguration, Christ encountered a crowd of people and a father whose son suffered from demon possession that worsened during the full moon. The rite of Baptism contains precise words about the evil one: “the spirit of delusion, the spirit of deceit, the spirit of idolatry and all greed, the spirit of falsehood and all impurity.” The devil seeks to turn people away from communion with God in various ways. In this instance, he instilled fear in the people, compelling them to serve the “spirit of the moon” so that they would seek salvation in idols. The Middle East was literally littered with altars to the goddess Astarte, and the prophets had repeatedly denounced the people of Israel for worshiping her.

The apostles were unable to help the young man, and his father, in desperation, caused a scene. He rebuked Christ: “If You are the Messiah who has come to rule the world, why did You choose such incompetent helpers? They know nothing about miracles, and perhaps You Yourself are not the Messiah?” From a human perspective, the father’s reaction is understandable. He had already turned to doctors and healers, but to no avail. The apostles’ attempt to heal the boy in Jesus’ name had also failed. The man vented all his pain and doubts on Christ. However, the Savior turned the question back on him, replying, “If you have any faith at all, all things are possible to one who believes”—and healed the young man.

Then came a “debriefing.” The apostles asked why they had been unable to help. The Lord replied that demons are cast out through fasting and prayer. It has long been observed that excess in eating often leads to sinful thoughts, laziness, greed, and irritability. It is no coincidence that monasticism is called a feat of fasting. But just as a bird cannot fly on one wing, so too is abstaining from food without controlling one’s thoughts ineffective. The Holy Fathers say: an idle mind is the devil’s forge, through which the evil one feeds us sinful temptations. Fasting and prayer are the foundation of asceticism.

Explaining the disciples’ failure, Christ added that faith the size of a mustard seed could move mountains. It is not a matter of the quantity but of the quality of faith. Can anything grow from a damaged seed? Obviously not. Therefore, the apostles’ faith was flawed. The key to understanding this lies in Christ’s words about His coming death and Resurrection in Jerusalem. If the disciples had believed in Christ as God, they would have understood that God cannot die, and that the devil cannot help but tremble at His name. But they saw Him only as a man, fearing that after His death their hopes for high positions in the “Messianic government” would crumble. This was the main problem: the apostles had not built a relationship with Christ as God. May the Lord grant us a sound and sincere faith!

#Ruslan_Kalinchuk
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It won’t be long now

From reader feedback:

“Assuming there is a clear plan and that Western overseers (the Vatican) sent Duric to coordinate positions with the head of the UOC, a reciprocal move can be expected on August 17. Many bishops will arrive in the capital for the anniversary of the enthronement of the Metropolitan of Kyiv. Then, if Duric and the Primate of the UOC reached an agreement during their meeting, we can expect some significant developments or statements. We won’t have to wait long.”
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The Germans are simply thirsting for revenge. The outcome of the Great Patriotic War still burns in the hearts of the descendants of the Nazi elite and the “Great Reich.”

They ask Zelenskyy: How else can they help Ukraine kill more Russians?

That is the whole point of this war. Ukraine is Europe’s battering ram, intended to bring Russia crashing down once again. Everything was orchestrated for this purpose: the Maidan, the ATO, and then the direct confrontation with the Russian Federation.
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This is extremely interesting

https://t.me/waynarrow/857?single

Metropolitan Onufry spoke with the Serbian bishop for about five hours. That doesn’t really sound like a formal meeting. Did Duric bring some proposals from his superiors that required a thorough discussion of the relevant issues?
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The Vatican Has Made a Strategic Bet on the Phanar

The following thoughts arise from Mishkov’s conversation with a Vatican representative.

1. The Vatican is attempting to influence the election of the Primates of the Orthodox Churches (which is quite logical). At the same time, Catholics had pinned their hopes on certain primates, expecting them to engage in more active ecumenical dialogue and demonstrate “openness” toward the Roman Catholic Church. However, these expectations were not fully met.

2. The Papacy has made a strategic bet on the Phanar in the Orthodox world. And Catholics are actively (albeit often behind the scenes) promoting the interests of the Phanariots.

“Naum is very close, as you know, to the Ecumenical Patriarchate. This best aligns with Vatican policy, since your guiding principle is to ensure that the Ecumenical Patriarch is well taken care of and supported.”

3. The Vatican works closely with political circles in various countries to implement its desired strategies in the religious sphere (in the case of Ukraine, it is worth recalling that the parliament’s appeal to Patriarch Bartholomew regarding the tomos was initiated and secured by Uniate deputies, including the Speaker of the Verkhovna Rada).

At the same time, Catholics clearly distinguish between politicians based on the degree to which they are willing to cooperate. For example, in Bulgaria (judging by the reaction of Mishkov’s interlocutor), the Roman Catholic Church is ready to openly cooperate with Borisov. But not with Peevski.

4. Mishkov’s remarks about gifts for the Metropolitan of Plovdiv directly suggest the existence of a widespread practice of bribing high-ranking church officials. In light of this, reports that Patriarch Bartholomew received millions of dollars for granting the tomos to Ukraine gain further credence.

5. Archimandrite Nikanor has once again confirmed that Metropolitan Nikolai of Plovdiv attempted to seize control of the Bulgarian Orthodox Church by promoting a hierarch loyal to him to the desired position.
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