LORD JESUS, HAVE MERCY ON ME A SINNER
HOLY MARY, MOTHER OF GOD, PRAY FOR US
SINNERS NOW AND AT THE HOUR OF OUR DEATH
AN ANCIENT CHURCH STILL TEACHING THE ANCIENT
TRUTH AND LIVING OUT THE ANCIENT FAITH
THE GUIDING PRINCIPAL OF CELTIC ORTHODOXY
Thus says the Lord, “Stand by the ways and see and ask for the ancient
Paths, where the good way is, and walk in it; and you will find rest for your souls.
But they said, “We will not walk in it” (Jeremiah 6:16)
The Celtic Orthodox Church is
so Ancient it demands respect
is so Traditional it is refreshing
and so Conservative it is reassuring.
HOLY TRINITY CELTIC ORTHODOX CHURCH
A MONASTIC CHAPEL IN THE RESIDENCE OF THE
CELTIC ORTHODOX BENEDICTINE FATHERS
1703 MACOMBER ST., TOLEDO, OHIO 43606
PHONE 419.206.2190 / E-MAIL firstname.lastname@example.org
THE CELTS ARE ISRAELITES UNDER ANOTHER NAME
The word Celt is the Anglicized form of the Greek word Keltoi, which
means “the people who are different.” In Scripture, all nations, except
the Twelve Tribes of Israel, are referred to as Gentiles (Foreigners),
so the only people who are different are Israel. The word Celt is
therefore another word for Israelite. The Celts are part of the Ten
“lost” Tribes of Israel; as are the Tuatha de Danaan and Milesians. The
Irish people are a mixture of Celts; Danaans; Milesians; Judah/Zarahites
(of the “Red Hand” – Genesis 38:28-30); (Dan-ish) Vikings and Norsemen
and are all racially cousins.
THE CELTS, ACCORDING TO GOD, ARE ISRAELITES.
The word British is not English; it is Hebrew.
Brit (Berit) means Covenant in Hebrew and Welsh
Ish means man or people of, in Hebrew and English
Therefore British means The People of The Covenant,
in other words, the People Israel of The Covenant.
However, the Celtish / Irish people are Israelites descended from
Jacob/Israel’s fifth of his twelve sons, who was called Dan and fathered
the Tuatha de Danaan – the Tribe of Dan (the Irish and Danish).
Therefore the Irish people are Celtish / British-Israelites by birth
i.e. People of The Covenant in the Torah in the Bible and in The Ark,
which is buried at Tara.
WE PROMOTE THE MARIAN ROSARY AND THE WEARING OF THE MEDAL OF
OUR LADY OF GRACE, MORE POPULARLY CALLED THE “MIRACULOUS MEDAL”.
In general, the expression “Our Lady of Grace” is of early Christian origin, especially in the Celtic tradition found in France, England, Ireland, Scotland and Wales.
However, the roots of the title, Our Lady of Grace, is much older. It is of biblical origin where Mary is called ‘kecharitomene’, the fully-graced one, the all-graced one (Lk 1:28). The Eastern tradition calls Mary Panhagia (the all-holy one).
The first meaning of Our Lady of Grace refers to her own holiness. But very early on, Mary was invoked as the uniquely blessed one (the Sub tuum praesidium, fourth century) and as the mother of mercy (the Acathist Hymn, perhaps around 530). She is also the one who intercedes for us with God, through Christ, to obtain his grace. God has favored this devotion with miracles, wonders and signs. The medal bearing the image of our Lady of Grace soon became known as the “Miraculous Medal” because God has blessed with constant blessings all those who wear it.
WHY DEVOTION TO MARY IS SO IMPORTANT TO CELTIC ORTHODOX CHRISTIANS
Bishop Brian J. Kennedy, O.S.B.
Roman Catholics describe devotion to Mary in the phrase “To Jesus through Mary”. Holy Orthodoxy, ever guided by the Holy Spirit, rejects this concept. Mary is not our contact point to Jesus, rather Jesus is our contact point to Mary. I believe that it is impossible to have Jesus as your brother if you don’t have Mary as your Mother but it is through faith in Jesus we receive the Holy Spirit which gains for us admission into the Communion of Saints and as part of the Communion of Saints we petition for a sharing in Mary’s ministry of intercession. Orthodoxy asks only that, in the measure God wills, Mary pray for us believing God alone can grant our petition. By the working of the Holy Spirit in the body of believers (Communion of Saints) Jesus is glorified and through Jesus glory given to our heavenly Father.
Biblical Orthodoxy defines Theology as the experience of God lived out in the life of the church and Mary is very much part of that experience. Synergy with the Father in Christ requires support from the prayers of the Communion of Saints, which means in a special and very real way with the intercession of Mary (Revelation 5:8).
There is no such thing as “me and Jesus” as we are always united with the prayers of the Communion of Saints and so it is “we and Jesus” (Revelation 8:3-5).
Sin means to miss the mark and be estranged from God. At our Baptism we become integrated into the life of the Trinity, no longer estranged from God. Mary was integrated into the life of the Trinity from the moment of her conception. In Luke’s Gospel we learn the Angel addressed Mary with the words “full of grace” which is a revolutionary statement to a girl who at 15 years of age grew up in a religion governed by law instead of grace. The only way Mary could have been full of grace is if she was integrated into the life of the Trinity from her conception.
Membership in the Communion of Saints is a gift from an all merciful God, given to us through our Baptism, Chrismation (Confirmation), and through Christ present in the Eucharist. By the action of the Holy Spirit through the ordained Priest, we share in the Body, Blood, Soul and divinity of Christ at each Mass that is offered. The Eucharist is not a mere symbol, but in truth is the actual Body and Blood, Soul and divinity of Jesus Christ who is the Son of God and Son of Mary.
Our personal sins, our attachment to the things of the world, our ego and our never ending search for the ‘creature comforts’ blocks the efficaciousness of our prayers (Proverbs 1:24-29). By uniting with Mary’s ministry of intercession, her gifts and graces, her faith and merits our prayer is more efficacious because through the action of the Holy Spirit in the body of believers (Communion of Saints) Jesus is glorified and through Jesus glory given to our Heavenly Father.
VIRGIN MARY APPEARS TO +500,000 PEOPLE IN EGYPT
THE MARIAN ROSARY IN THE CELTIC ORTHODOX CHURCH
The Marian Rosary in its present form, developed no later than the 4th Century and the “Mysteries” were codified no later than the 8th Century as an expression of veneration to Mary in the Orthodox Church. When it was created it was known as “Mary’s Psalter”. The Rosary was originally an Orthodox form of prayer that was later adopted by the Roman Catholics. It has since fallen out of common practice in the Church. It is my hope to reintroduce this pious practice into the life of Orthodox Christians.
The Rosary is the victim of legends and fabrication. Some hold to the view that Mary gave the Rosary to St. Dominic, which is false. Others have developed spurious “promises to those who pray the Rosary”.
The fact remains, the real reason to pray the Rosary is found in the prayer “Hail Mary”. Mary is full of grace, the Lord is with her, blessed is she among women. As the Mother of the God with us, her prayer support will win for us more graces from God than we can attain through our humble prayer because of her “Fiat” (Let it be done to me according to your word). In the veneration of Mary, Christ is glorified through the Communion of Saints and through Christ glory is given to our Heavenly Father. Mary believed and submitted to the Angel’s words with faith. Our sins block our prayer from being accepted by God and our sins block us from receiving the blessings God wants us to have. The Orthodox and Catholic Church has long had recourse to the ministry of intercession of Mary, to her gifts and graces supported by her faith and merits. The use of prayer beads continues the format of prayer used in the early larger church catholic.
The Orthodox Rosary is prayed on a Prayer Rope, called a Chotki. A Chotki can also be wooden beads. To pray the Rosary, a Prayer Rope / beads are used in which the knots or beads are divided into groups of ten, or decades, with a bead or a little wooden cross separating each decade.
The Chotki is fitted with a Cross which is tied with a tassel. The tassel has its basis as being something to wipe away the “tears of sorrow” of the penitent as he/she prays.
The beads or knots are tied together of Lamb’s wool yarn. This comes from the Orthodox tradition designed to remind the penitent that Jesus is the Lamb of God. The Chotki Prayer Rope or beads are plain and not decorated to reflect the contrition of the person and to remind the person to be humble before the Lord. It is a perfect adjunct to the black cassock worn by Orthodox Monastics, to reflect the monastic view of being dead to the secular world and in mourning for the individual sins of the Monk and also for the sins of the whole world.
PICTURE OF THE CHOTKI
The prayer rope was formed by St. Pachomius in the fourth century. From there the rosary devotion developed using the beads or prayer rope. The Mysteries were codified by no later than the 8th Century. While the devotion originated among the monks of ancient Egypt, it was given the name “the Rosary” and made popular through the efforts of the Celtic Orthodox Church in the British Isles.
The monks of the Egyptian Thebaid prayed one hundred fifty Angelic Salutations (Hail Mary’s) grouped into fifteen decades. While the origin of The Rule of the Theotokos, or Our Lady’s Psalter, is found in ancient Egypt, the term “Rosary” — or “garland of roses” — has its origin in the usage of the Celtic Orthodox Church in the British Isles.
The Orthodox Marian Rosary is sometimes called St. Seraphim’s Rosary after two great Saints of the Orthodox Church — both named St. Seraphim — who were proponents of “The Rule of the Theotokos”: St. Seraphim of Sarov (1754-1833) and St. Seraphim Zvezdinsky (1883-1937).
Fr. Zosima, one of the spiritual children of St. Seraphim of Sarov said, “In my hands I have a hand-written book from the cell of Saint Seraphim, containing a description of the many miracles which took place through praying to the Mother of God and especially through saying one hundred and fifty times the “O Hail, Mother of God and Virgin” (see below).
St. Seraphim (Zvezdinsky) was an Endoverie (Old Rite) Russian Orthodox bishop who had been consecrated to the episcopate by St. Tikhon of Moscow as Bishop of Dimitrov, and was martyred by the Soviet communists in 1937. He was tonsured a monk with the name of Seraphim after St. Seraphim of Sarov. He had great devotion to Our Lady of Grace; and received from God the gift of preaching, becoming well known for his sermons. St. Seraphim Zvezdinsky also possessed the gifts of clairvoyance and healing of the sick; these gifts manifested themselves many times throughout his life.
HOW THE ROSARY IS PRAYED
Our Lady’s Psalter, better known as the Rosary, usually includes introductory prayers. It begins with the sign of the Cross and then is prayed “O Lord, open thou my [our] lips and my [our] mouth shall show forth thy praise. O God, made make speed to save me [us]. O Lord, make haste to help me [us];” followed by “Glory be to the Father…”.
Then, the appropriate Meditation is named followed by the Lord’s Prayer on the bead and ten Hail Mary’s on the knots. Fifteen decades, or at least five decades, are thus prayed, each preceded by naming the appropriate Meditation and then praying the Lord’s Prayer and ten Hail Marys.
PRAYING THE ROSARY
To pray the Rosary, begin by making the Sign of the Cross and saying, In the Name of the Father, and of the Son, and of the Holy Ghost (Spirit). Amen.
V. O Lord, open thou my [our] lips.
R. And my [our] mouth shall show forth thy praise.
V. O God, made make speed to save me [us].
R. O Lord, make haste to help me [us].
GLORY BE to the Father, and to the Son, and to the Holy Ghost (Spirit).
Now and always unto ages of ages. Amen.
Then pray one “Our Father” and while meditating on the Mystery follow with 10 “Hail Mary’s.”
OUR FATHER, Who art in heaven,
Hallowed be Thy Name.
Thy Kingdom come.
Thy Will be done, on earth as it is in Heaven.
Give us this day our daily bread.
And forgive us our trespasses,
as we forgive those who trespass against us.
And lead us not into temptation,
but deliver us from evil. Amen.
Ten Hail Marys:
O hail, Mother of God and Virgin; Mary full of grace, the Lord is with thee. Blessed art thou among women and blessed is the fruit of thy womb for thou has given birth to the Savior of our (my) soul.
Below is shown the “Hail Mary” used by Roman Catholics and others who may have learned it in their youth. The Roman Catholic version dates to the 16th Century and was created by a Jesuit Priest. It was in the same 16th Century that the Mysteries used by the Roman Catholics was developed. If you are more at ease using the Roman Catholic “Hail Mary” instead of the Orthodox form, feel free to use it for your comfort and convenience. There is nothing about the Roman Catholic version that would offend Orthodox sensitivities. However, as Orthodox Christians we should really be using the far more ancient form found in Holy Orthodoxy.
It is said that even centuries later St. Seraphim of Sarov (1754-1833) used it to pray in honor of the Virgin Theotokos. In the thirteenth century, Roman Catholics started using it in the West following its rediscovery by Dominic de Guzmán, a Spanish priest. Dominic created three sets of “Mysteries”, Joyful, Sorrowful and Glorious. In the beginning, there were 15 Decades of 10 Hail Mary’s each but the 15 “Mysteries” (meditations on the life of Christ and the Theotokos) are not divided up into Joyful, Sorrowful or Glorious Mysteries. We seek to share in the ministry of intercession, graces, faith and merits of Mary by the working of the Holy Spirit in the body of believers to the glory of Jesus Christ and through Jesus to the glory of God the Father. It is through faith in Jesus and our attempt to live by His Commandments that we share in the Communion of Saints which sharing gives us access to the prayer support of Mary. To share in the Ministry of Intercession of Mary and the Saints we must have synergy with the Father in Christ.
Mysteries or Meditations
* Meditation 1- The Birth of the Theotokos
* Meditation 2- The Presentation of the Theotokos
* Meditation 3- The Annunciation of the Lord's Birth
* Meditation 4- The Meeting of the Theotokos and St. Elizabeth
* Meditation 5- The Birth of the Lord
* Meditation 6- The Prophecy of St. Simeon
* Meditation 7- The Flight into Egypt
* Meditation 8- The Boy-Christ among the Doctors
* Meditation 9- The Wedding of Cana
* Meditation 10- The Crucifixion of the Lord
* Meditation 11- The Resurrection of the Lord
* Meditation 12- The Ascension of the Lord into Heaven
* Meditation 13- Pentecost
* Meditation 14- The Dormition of the Virgin Theotokos
* Meditation 15- The Crowning of the Theotokos by the Blessed Trinity
The rosary is a powerful prayer. It settles our hearts and minds. It puts things in perspective and allows us to see things as they really are. It reaches deep down into our souls and puts us at ease, creating a peace that is rare and beautiful. To put it simply: It just works. Of course, in order for the rosary to start working in your life, you have to start praying it! The hardest part of anything is getting started. The rosary is no different. It may seem intimidating at first, but that’s where this guide comes in! Our hope is that you will be inspired to give the rosary a try and discover the power of the rosary for yourself. With the prayers of the rosary, we ask Mary to pray for us and to guide us by the example of her son, Jesus.
Picture of the Chotki: http://www.celticorthodoxchurch.com/chotki.jpg
The Hail Mary used by Roman Catholics.
Hail Mary, full of grace, the Lord is with thee; blessed art thou among women; and blessed is the fruit of thy womb, Jesus. * Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.
VIRGIN MARY APPEARS TO +500,000 PEOPLE IN EGYPT
INTRODUCTION TO BIBLICAL ORTHODOXY
MEET OUR MASCOT – MISS MAGGIE
MAIN ALTAR OF SACRIFICE IN OUR CHAPEL
CLOSE UP OF THE TOP OF THE ALTAR
BABYLON THE GREAT & THE CALIPH ANTI-CHRIST
FREQUENTLY ASKED QUESTIONS ABOUT THE CELTIC ORTHODOX CHURCH
DIVORCE AND REMARRIAGE IN TRADITIONAL BIBLICAL ORTHODOXY
THE PATH OF TRUE ORTHODOXY AS RECEIVED
FROM JESUS CHRIST THROUGH THE APOSTLES
DIVORCE AND REMARRIAGE IS LICENSED ADULTERY
AS A SAME SEX MARRIAGE IS LICENSED SODOMY.
BY: BISHOP +BRIAN J. KENNEDY, O.S.B.
“FOR I HATE DIVORCE SAYS THE LORD
THE GOD OF ISRAEL” (Malachi 2:16)
I am well aware some of the Ethnic Orthodox groups and some churches in the Orthodox and Catholic Tradition allow for remarriage if the marriage ends in divorce due to adultery of one of the parties to the marriage.
There has been a propensity toward this error in the East almost from the beginning, however we maintain the position of the Apostolic Church on this serious issue.
Those error who state divorce and remarriage are permitted on grounds of adultery and immorality. Even the Orthodox Study Bible clearly states in the comment on 1 Cor 7: 11, that when divorce takes place the only two options for the individuals is to remain single or reconcile. Sadly, most supposed Orthodox Jurisdictions disregard this teaching and allow adultery by allowing a second or third marriage. Again the Orthodox Study Bible commenting on Malachi 2:16 correctly states God hates divorce. Sadly, knowing this truth does not stop the Eastern “Orthodox” Church from allowing adultery and calling it ‘blessed’ of God.
note in the Orthodox Study Bible for Proverbs 22 is a quote from St. Vincent
"I cannot sufficiently wonder at the madness of certain men,
at the impiety of their blinded understanding,
at their lust of error,
such that, not content with the rule of faith delivers once for all,
and received from the times of old,
they are every day seeking one novelty after another,
and are constantly longing to add, change, and take away, in religion."
Those who remove the “ancient landmark” mentioned in Proverbs 22 by allowing for divorce and remarriage have abandoned the faith as once delivered to the Saints. These errant churchmen do battle against the Scriptures, the teaching of the ancient Fathers of the church mentioned below and have made themselves traitors to Holy Orthodoxy.
The word for *immorality* (used in Mt. 5:32 and 19:9), PORNEIA, does not mean adultery. If Jesus wanted to say that there is an exception for adultery He would have used the word adultery (MOCHEUO). Instead, He used the word PORNEIA which has various meanings in various circumstances but never the word adultery. Most generally the term is used to denote a marriage which is invalid because of the close blood ties of the two attempting the marriage; incest.
Evidence of this is given at the Council of Jerusalem in Acts 15. This deals with a decision of the Council not to make the ceremonial laws binding for Gentile converts except for four requirements. One of these requirements is 'impurity'(porneia). To understand the meaning in Acts 15 we should draw upon the context provided by Leviticus 17 and 18 which condemn incestuous unions. Porneia in Acts 15 is used specifically to forbid incestuous marriages.
In 1 Cor. 5:1 Paul in talking about the immorality going on between a son and his mother, used the word porneia. This is what the Apostles understood. That is the only grounds for a break up of a marriage. It was never a valid marriage in the first place.
The Early Church Fathers taught that a legitimate marriage lasted to death. And if separation became necessary a person was to remain single as long as the former spouse was alive.
What then shall the husband do, if the wife continue in this disposition [adultery]? Let him divorce her, and let the husband remain single. But if he divorces his wife and marries another, he too commits adultery (Shepherd 4:1:6 [A.D. 80]).
In regard to chastity, [Jesus] has this to say: If anyone look with lust at a woman, he has already before God committed adultery in his heart. "And, whoever marries a woman who has been divorced from another husband, commits adultery." According to our Teacher, just as they are sinners who contract a second marriage, even though it be in accord with human law, so also are they sinners who look with lustful desire at a woman. He repudiates not only one who actually commits adultery, but even one who wishes to do so; for not only our actions are manifest to God, but even our thoughts (First Apology 15 [A.D. 151]).
Clement of Alexandria
That Scripture counsels marriage, however, and never allows any release from the union is expressly contained in the law: "You shall not divorce a wife, except for reason of immorality." And it regards as adultery the marriage of a spouse, while the one from whom a separation was made is still alive. "Whoever takes a divorced woman as wife commits adultery," it says: "for if anyone divorces his wife, he debauches her"; that is, he compels her to commit adultery. And not only does he that divorces her become the cause of this, but also he that takes the woman and gives her the opportunity of sinning; for if he did not take her, she would return to her husband (Miscellanies 2:23:145:3 [A.D. 208]).
Just as a woman is an adulteress, even though she seems to be married to a man, while a former husband yet lives, so also the man who seems to marry her [and] who has been divorced does not marry her, but, according to the declaration of our Savior, he commits adultery with her (Commentaries on Matthew 14:24 [A.D. 248]).
Council of Elvira
Likewise, a woman of the faith [i.e., a baptized person] who has left an adulterous husband of the faith and marries another, her marrying in this manner is prohibited. If she has so married, she may not at any more receive communion - unless he that she has left has since departed from this world (canon 9 [A.D. 324]).
If she whom a catechumen [an unbaptized person studying the faith] has left shall have married a husband, she is able to be admitted to the fountain of baptism. This shall also be observed in the instance where it is the woman who is the catechumen. But if a woman of the faithful is taken in marriage by a man who left an innocent wife, and if she knew that he had a wife whom he had left without cause, it is determined that Communion is not to be given to her even at death (canon 10).
Ambrose of Milan
No one is permitted to know a woman other than his wife. The marital right is given you for this reason: lest you fall into the snare and sin with a strange woman. "If you are bound to a wife, do not seek a divorce"; for you are not permitted, while your wife lives, to marry another (Abraham 1:7:59 [A.D. 387]).
You dismiss your wife, therefore, as if by right and without being charged with wrong doing and you suppose it is proper for you to do so because no human law forbids it; but divine law forbids it. Anyone who obeys men ought to stand in awe of God. Hear the law of the Lord, which even they who propose our laws must obey: "What God has joined together let no man put asunder" (Commentary on Luke 8:5 [A.D. 396]).
Wherever there is fornication and a suspicion of fornication a wife is freely dismissed. Because it is always possible that someone may calumniate the innocent and, for the sake of a second joining in marriage, act in criminal fashion against the first, it is commanded that when the first wife is dismissed a second may not be taken while the first lives (Commentaries on Matthew 3:19:9 [A.D. 398]).
Pope Innocent I
[T]he practice is observed by all of regarding as an adulteress a woman who marries a second time while her husband yet lives, and permission to do penance is not granted her until one of them is dead (Letters 2:13:15 [A.D. 408]).
Neither can it rightly be held that a husband who dismisses his wife because of fornication and marries another does not commit adultery. For there is also adultery on the part of those who, after the repudiation of their former wives because of fornication, marry others. This adultery, nevertheless, is certainly less serious than that of men who dismiss their wives for reasons other than fornication and take other wives. Therefore, when we say; "Whoever marries a woman dismissed by her husband for reason other than fornication commits adultery," undoubtedly we speak the truth. But we do not thereby acquit of this crime the man who marries a woman who was dismissed because of fornication. We do not doubt in the least that both are adulterers. We do indeed pronounce him an adulterer who dismissed his wife for cause other than fornication and marries another, nor do we thereby defend from the taint of this sin the man who dismissed his wife because of fornication and marries another. We recognize that both are adulterers, though the sin of one is graver than that of the other. No one is so unreasonable to say that a man who marries a woman whose husband has dismissed her because of fornication is not an adulterer, while maintaining that a man who marries a woman dismissed without the ground of fornication is an adulterer. Both of these men are guilty of adultery (Adulterous Marriages 1:9:9 [A.D. 419]).
Now that the Scripture counsels marriage, and allows no release from the union, is expressly contained in the law, 'Thou shalt not put away thy wife, except for the cause of fornication;' and it regards as fornication, the marriage of those separated while the other is alive. Not to deck and adorn herself beyond what is becoming, renders a wife free of calumnious suspicion while she devotes herself assiduously to prayers and supplications; avoiding frequent departures from the house, and shutting herself up as far as possible from the view of all not related to her, and deeming housekeeping of more consequence than impertinent trifling. 'He that taketh a woman that has been put away,' it is said, 'committeth adultery; and if one puts away his wife, he makes her an adulteress,' that is, compels her to commit adultery. And not only is he who puts her away guilty of this, but he who takes her, by giving to the woman the opportunity of sinning; for did he not take her, she would return to her husband." Clement of Alexandria, Stromata, 2:24 (A.D. 202).
"Then, describing what ought to be in the case of those who are joined together by God, so that they may be joined together in a manner worthy of God, the Saviour adds, 'So that they are no more twain;' and, wherever there is indeed concord, and unison, and harmony, between husband and wife, when he is as ruler and she is obedient to the word, 'He shall rule over thee,' then of such persons we may truly say, 'They are no more twain.' Then since it was necessary that for 'him who was joined to the Lord,' it should be reserved 'that he should become one spirit with Him,' in the case of those who are joined together by God, after the words, 'So that they are no more twain,' it is said, 'but one flesh.' And it is God who has joined together the two in one so that they are no more twain, from the time that the woman is married to the man. And, since God has joined them together, on this account in the case of those who are joined together by God, there is a 'gift'; and Paul knowing this, that marriage according to the Word of God was a 'gift,' like as holy celibacy was a gift, says, 'But I would that all men were like myself; howbeit, each man hath his own gift from God, one after this manner, and another after that.' And those who are joined together by God both mind and keep the precept, 'Husbands love your wives, as Christ also the church.' The Saviour then commanded, 'What God hath joined together, let not man put asunder,' but man wishes to put asunder what God hath joined together, when, "falling away from the sound faith, giving heed to seducing spirits and doctrines of demons, through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron, forbidding," not only to commit fornication, but 'to marry,' he dissolves even those who had been before joined together by the providence of God. Let these things then be said, keeping in view what is expressly said concerning the male and the female, and the man and the woman, as the Saviour taught in the answer to the Pharisees." Origen, Commentary on Matthew, 14:16( post A.D. 244).
"'What therefore God hath joined together, let not man put asunder.' See a teacher's wisdom. I mean, that being asked, Is it lawful? He did not at once say, It is not lawful, lest they should be disturbed and put in disorder, but before the decision by His argument He rendered this manifest, showing that it is itself too the commandment of His Father, and that not in opposition to Moses did He enjoin these things, but in full agreement with him. But mark Him arguing strongly not from the creation only, but also from His command. For He said not, that He made one man and one woman only, but that He also gave this command that the one man should be joined to the one woman. But if it had been His will that he should put this one away, and bring in another, when He had made one man, He would have formed many Women. But now both by the manner of the creation, and by the manner of lawgiving, He showed that one man must dwell with one woman continually, and never break off from her." John Chrysostom, On Matthew 62:1 (A.D. 370).
"There is hardly anything more deadly than being married to one who is a stranger to the faith ,where the passions of lust and dissension and the evils of sacrilege are inflamed. Since the marriage ceremony ought to be sanctified by the priestly veiling and blessing, how can that be called a marriage ceremony where there is no agreement in faith?" Ambrose, To Vigilius, Letter 19:7 (A.D. 385).
Jesus revealed that Moses allowed divorce in Deuteronomy 24:1-4 as a temporary provision because of the "hardness of their hearts" (Matthew 19:7-9). But Jesus restored God's original plan of indissoluble marriage (Matthew 19:3-9); therefore, Traditional Orthodoxy continues to teach that a valid marriage between a baptized man and baptized woman cannot be dissolved for any reason except death. It can't be ended by a civil divorce.
Matthew 19:4-6, 9 - "the two shall become one flesh ... what God has joined together, no human being must separate" ... to divorce a wife and to remarry is adultery
Mark 10:9 - "what God has joined together, no human being must separate"
Mark 10:11-12 - if either man or woman divorces and remarries they commit adultery
1 Corinthians 7:10-11 - a wife must not be separated from her husband or if she has already left him, she must remain unmarried or else be reconciled to her husband and a husband must not divorce his wife.
Matthew 5:31-32 - (Divorce causes adultery; those who marry divorce women commit adultery)
Mark 10:11-12 - "Whoever divorces his wife and marries another commits adultery"
Luke 16:18 - Everyone who divorces his wife and marries another is guilty of adultery, and the man who marries a woman divorced by her husband commits adultery.
Romans 7:2-3 - A married woman, for instance, is bound to her husband by law, as long as he lives, but when her husband dies all her legal obligation to him as husband is ended. So if she were to have relations with another man while her husband was still alive, she would be termed an adulteress; but if her husband dies, her legal obligation comes to an end and if she then has relations with another man, that does not make her an adulteress
THE FAMILY THAT PRAYS TOGETHER, STAYS TOGETHER
BIBLICAL ORTHODOX TEACHING ON CONTRACEPTION
WE SHOULD NOT BE SURPRISED THAT NEO ORTHODOXY
ALLOWS FOR MULTIPLE MARRIAGES AND DIVORCES
FOR “PASTORAL REASONS”. NEO ORTHODOXY WAS
BORN IN HERESY AND HAS REMAINED IN HERESY
FROM THE BEGINNING. I ASK, IF IT IS PERMITTED TO
VIOLATE SCRIPTURE FOR “PASTORAL REASONS”
IN THE MATTER OF DIVORCE AND REMARRIAGE, WHY NOT
ALLOW HOMOSEXUALITY AND SODOMY FOR
THE SAME “PASTORAL REASONS”?
OUR APOSTOLIC LINE OF SUCCESSION IS ACCEPTED BY WORLD ORTHODOXY.
REMEMBER AS YOU READ THESE LETTERS OF AFFIRMATION THE BISHOPS BEING ACCLAIMED AS PART OF WORLD ORTHODOXY WITH GRACE FILLED AND SPIRIT FILLED ORDERS ARE NOT SUBJECT TO ANY OLD WORLD PATRIARCH, YET THE PATRIARCHS ACCEPT THEM AS EQUAL BISHOPS IN THE LARGER CHURCH WITH THE SAME APOSTOLIC MISSION.
LETTER OF RECOGNITION FROM THE O.C.A.
LETTER OF RECOGNITION FROM ALEXANDRIA
LETTER OF RECOGNITION FROM THE GREEK ORTHODOX CHURCH
WE ARE SUCCESSORS TO THE APOSTLES, IN UNION WITH THE ORIGINAL 12 AND ALL THOSE WHO CAME AFTER THEM AND WITH ALL THOSE WHO WILL COME AFTER US.
HOLY TRINITY CELTIC ORTHODOX CHURCH
CELTIC ORTHODOX BENEDICTINE FATHERS
IS A NOT FOR PROFIT CHURCH CORPORATION
UNDER SECTION 501 ( c ) 3 OF THE INTERNAL REVENUE SERVICE .