All candidates must subscribe to the following:

I agree that the Orthodox Christian Church is the One, Holy, Catholic & Apostolic Church, and reject ecumenism and joint prayers with non-Orthodox (heretics). The first 19 centuries after Christ epitomise Holy Orthodoxy. The ecumenist changes adopted by some in the 20th century and through the current time period are not Orthodox and are to be ignored. Hierarchs who preach heresy bareheadedly are not to be followed because they are not true bishops, but rather, pseudo-bishops. We have a right to wall ourselves off from communion with such people. One who upholds the faith as passed down by the Fathers is not schismatic. Those who innovate and deviate from the Fathers are not only schismatics but heretics and by their actions or inactions have voluntarily put themselves outside the true Faith [Canon XV, First-and- Second Council]. If a hierarch is preaching heresy in the Church, one may immediately leave his jurisdiction; in fact, one must do so immediately.

I accept The Creed of 325 A.D. and as finalised in 381 A.D. I accept the Holy Scriptures as written tradition. Tradition includes oral and written tradition, so Holy Scripture is part of Tradition. In spiritual reality, they are both the same manifestation of the same Spirit:

The Church in her fullness, as a spiritual organism, is neither a collective nor an abstract entity; she is the Divine Spirit, who knows Himself and is unable not to know. The whole Church wrote the Holy Scriptures and then gave life to them in Tradition. To put it more accurately, Scripture and Tradition, as two manifestations of one and the same Spirit, are a single manifestation. Scripture is nothing but written Tradition, and Tradition is nothing but living Scripture (emphasis supplied).

Lay Theologian Alexei Khomiakov in his On the Western Confessions of Faith

Holy Scripture is very very important. If a ‘custom’ or action contradicts Holy Scripture, it cannot be Tradition. When a dispute occurs regarding the meaning of Holy Scripture, I accept that Orthodoxy turns to the consensus view of the Fathers, the ‘Mind’ of the Fathers, for determination of the particular meaning in question. Unanimous agreement by the Fathers on an issue is conclusive of the matter.

However, some issues are plain on their face; and, if so, are not subject to interpretation. Disputes were referred to the First Seven Ecumenical Councils for final resolution. These Councils’ decrees and canons confirm what the Church believes about any disputed issue, i.e., the Councils confirm the opinions of the Fathers. Thus, the Ecumenical councils cannot ‘make new spiritual decisions’; their decisions are confirmatory only.

Decisions by an Ecumenical Council are not considered infallible, although the Church is infallible. But if the Church as a whole accepts the Council’s decision on a point, then the confirmation of the Fathers on that point is final and not even a private opinion of a contrary nature can be held. [e.g., Canon XII of the Sixth Ecumenical Council determined that henceforth bishops could not be married. The Church has accepted this confirmation of the Church’s preference for monastics as prelates for 1300 years. This would seem to mean that not even a private opinion in favour of married bishops could be maintained.]

I also agree that there are Regional Synods accepted by the Ecumenical Councils. The Rudder (Pedalion) steers Christ’s Ship, containing all the Councils and Canons of the Holy Apostles and of individual “Divine Fathers”. The Sigillion of 1583 arising out of a Council convened by Patriarch Jeremias II, the Illustrious, of Constantinople is as relevant today as in 1583; and, his Three Answers to the Lutheran Scholars at Tubingen are in all probability of Symbolic weight in Holy Orthodoxy.

The Fathers of the Church are those of the East and West before the Schism in 1054 A.D. [Although, of course, Rome was headed down this road for a few centuries before this date.] plus the Orthodox Church Fathers since that date. I.e., no saints of the Post-Schism Latin church are considered saints of the true Church. If you are in a church and its pastor commemorates Mother Teresa, Joan of Arc, or Francis Assisi, you are not in the true Church.

I accept that all Orthodox, clergy and laity alike, have an ascetic responsibility and our salvation is a process. The goal of Orthodoxy is deification in the Lord’s energies. The Lord tests us throughout our lives with ‘branches’ and ‘rocks’ strewn in our path. I agree to accept these tests without complaint, with the help of Our Lord and Saviour!

I humble myself before the Lord, wish to follow the Orthodox Rule of St. Benedict and pray the Jesus Prayer along the Royal Road to salvation with His grace.

Let all your old man be silent within you! Let Jesus alone act within you by His most holy commandments, and by the thoughts and feelings that arise from these commandments. If you live in this way, the prayer of Jesus will certainly blossom within you, quite independently of whether you dwell in the deepest solitude or amidst the noise of a community, because the place of abode and rest of this prayer is the mind and heart, renewed by the knowledge, experience and fulfillment of the good and acceptable and perfect will of God (Rom. 12: 2). Life according to the commandments of the Gospel is the one true source of spiritual progress, accessible to everyone who sincerely desires to succeed in whatever outward situation he may be placed by the inscrutable providence of God.

St. Ignatius (Brianchaninov), ON THE PRAYER OF JESUS (translation by Father Lazarus)

Signed,

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Date ___________________________________________________

Place __________________________________________________

THE SEPTUAGINT

THE KING JAMES VERSION OF THE BIBLE with APOCRYPHA OF 1611

THE GREEK-ENGLISH NEW TESTAMENT

CANONS OF THE HOLY FATHERS [with interpretations from THE RUDDER (PEDALION)]

CANONS OF THE SEVEN ECUMENICAL COUNCILS [with interpretations from THE RUDDER (PEDALION)]

CANONS OF THE REGIONAL SYNODS [with interpretations from THE RUDDER (PEDALION)]

Nicene and Post-Nicene Fathers, Series II, Vol. XIV, THE SEVEN ECUMENICAL COUNCILS

ST. JEROME, THE LIFE OF PAULUS THE FIRST HERMIT

THE LIFE OF ST. ANTHONY THE GREAT

THE CONFERENCES OF ST. JOHN CASSIAN

THE INSTITUTES OF ST. JOHN CASSIAN

THE RULE OF ST. PACHOMIUS

EARLY MONASTIC RULES, INCLUDING THE LONGER AND SHORTER RULES OF ST. BASIL THE GREAT

ST. THEOPHAN THE RECLUSE, A PRAYER RULE

ST. BASIL THE GREAT

THE LIFE OF ST. JEROME

Bishop Alexander (Mileant), LIFE AND TEACHINGS OF ST. SERAPHIM OF SAROV

SAINT GREGORY THE GREAT, POPE OF OLD ROME, SECOND DIALOGUE (LIFE OF ST. BENEDICT)

ST. IGNATIUS (BRIANCHANINOV), ON THE PRAYER OF JESUS (Audiobooks)

THE ANGELIC PATH - AN OUTLINE OF ORTHODOX MONASTICISM

THE RULE OF ST. BENEDICT

Fr. Dr. Photios (W), THE TRUE ORTHODOXY OF SAINTS BENEDICT AND SERAPHIM OF SAROV

" " " (W), SAINT BENEDICT OF NURSIA: TRUE ORTHODOX OF BOTH THE EAST AND WEST