A Pastoral Response Concerning the Testimony of Angelica Zambrano

The Holy Fathers of the Church repeatedly warn us that deception will greatly increase toward the end times. Christ Himself spoke clearly about false signs and wonders that would mislead many—even those who believe they are faithful (cf. Matthew 24:24).

In Orthodox theology, every true divine experience bears specific spiritual fruits: humility, repentance, inner compunction, and reverent fear of God. No genuine revelation of Christ ever diminishes the honor of the Mother of God, who unceasingly intercedes for the salvation of humanity, nor does it disregard the Saints, who are living members of the Body of Christ.

Having read this testimony, it is possible that Angelica experienced something. However, spiritual experience alone does not guarantee divine origin. What matters is discernment (διάκριση), as emphasized by all the Holy Fathers. Without discernment, even sincere people can be led into delusion (πλάνη).

Christ does not need external signs to reveal His identity. His divine presence is sufficient. He would not appear adorned in earthly splendor, nor would He accuse souls with threatening gestures or words. The God of love does not humiliate, mock, or condemn in such a manner. Christ grieves for every lost soul, for He died for the salvation of the world.

The Fathers also teach that true encounters with God leave the soul in a state of charmolypi (χαρμολύπη)—a profound spiritual condition combining sorrow for sin with quiet joy in God. This state is consistently present in the lives of Orthodox Saints who were granted visions or revelations. Emotional excitement, laughter, or theatrical expression are foreign to authentic Orthodox spiritual experience.

Another serious concern is the absence of clear glorification of the Holy Trinity. Every true action of the Holy Spirit leads unambiguously to the glorification of the Father, the Son, and the Holy Spirit. Where this is missing, caution is not only advised but required.

Furthermore, Christ never separates Himself from His Church, nor does He bypass the ecclesial life to establish private authority through isolated individuals. The Orthodox Church teaches that salvation is experienced within the life of the Church—through humility, repentance, confession, and obedience—not through sensational revelations.

Christ warned us explicitly that before the appearance of the Antichrist, many false prophets would arise, presenting convincing signs and spiritual experiences. These deceptions are often subtle, appealing to emotions while lacking the spiritual depth and sobriety of true Orthodoxy.

For these reasons, this testimony must be approached with great caution, prayer, and spiritual discernment, in accordance with the teachings of the Holy Fathers.

Mary, the Theotokos — Mother of God

 

Mary, the Theotokos — Mother of God

Η Μαρία, η Θεοτόκος — Μητέρα του Θεού

Mary is called the Virgin and the “Theotokos” (God-bearer), because she bore in her womb the Son of God, and from her He received His human nature. Elizabeth, the mother of John the Baptist, confessed this divine truth when she said:

“And why is this granted to me, that the Mother of my Lord should come to me?” (Luke 1:43)

Mary herself prophesied:

“For behold, from now on all generations will call me blessed.” (Luke 1:48)

Therefore, we Orthodox Christians honor her and call her blessed, fulfilling the words of Holy Scripture.

The Orthodox Church does not worship Mary — worship belongs to God alone — but honors her as:

• The Mother of the Incarnate Lord
• The first among the saints
• The model of holiness and obedience
• The Mother of the new humanity in Christ

Christ Himself taught:

“He is not the God of the dead, but of the living.” (Luke 20:38)

For Christians, physical death is not separation from the Church. The faithful who have fallen asleep in the Lord remain alive in Him. They are not inactive, nor removed from the Body of Christ. God forbid! The Church is one — on earth and in heaven.

Η Μαρία, η Θεοτόκος — Μητέρα του Θεού

Η Μαρία ονομάζεται Παρθένος και «Θεοτόκος», διότι έφερε στη μήτρα της τον Υιό του Θεού και από αυτήν έλαβε την ανθρώπινη φύση Του. Η Ελισάβετ, η μητέρα του Ιωάννου του Βαπτιστού, ομολόγησε αυτή τη θεία αλήθεια όταν είπε:

«Και πόθεν μοι τούτο, ἵνα ἔλθῃ ἡ μήτηρ τοῦ Κυρίου μου πρός με;» (Λουκ. 1:43)

Η ίδια η Μαρία προφήτευσε:

«Ἰδοὺ γὰρ ἀπὸ τοῦ νῦν μακαριοῦσί με πᾶσαι αἱ γενεαί.» (Λουκ. 1:48)

Γι’ αυτό και εμείς, οι Ορθόδοξοι Χριστιανοί, την τιμούμε και την ονομάζουμε μακαρία, εκπληρώνοντας τον λόγο της Αγίας Γραφής.

Η Ορθόδοξη Εκκλησία δεν λατρεύει τη Μαρία — η λατρεία ανήκει μόνο στον Θεό — αλλά την τιμά ως:

• Μητέρα του Ενανθρωπήσαντος Κυρίου
• Πρώτη μεταξύ των Αγίων
• Πρότυπο αγιότητας και υπακοής
• Μητέρα της νέας ανθρωπότητας εν Χριστώ

Ο Χριστός είπε:

«Οὐκ ἔστιν ὁ Θεὸς νεκρῶν, ἀλλὰ ζώντων.» (Λουκ. 20:38)

Για τον Χριστιανό, ο σωματικός θάνατος δεν σημαίνει αποκοπή από την Εκκλησία. Οι κεκοιμημένοι εν Κυρίω ζουν μέσα στον Χριστό. Δεν είναι ανενεργοί ούτε απομακρυσμένοι από το Σώμα Του. Μη γένοιτο! Η Εκκλησία είναι μία — στη γη και στον ουρανό.

 🇬🇧 English

The “Third Heaven” is not a fantasy — it is Theosis.

It is the life of union with Christ in the Uncreated Light.

The Orthodox Church is not simply one tradition among many.

She is the living Body of Christ, where the fullness of Truth and Salvation dwell.

God’s mercy is infinite.

Christ alone judges the hearts.

“Outside the Church there is no salvation.”

Not a threat — but a call to communion.

🇬🇷 Ελληνικά

Ο «Τρίτος Ουρανός» δεν είναι φαντασία — είναι η Θέωση.

Είναι η ζωή της ενώσεως με τον Χριστό μέσα στο Άκτιστο Φως.

Η Ορθόδοξη Εκκλησία δεν είναι απλώς μία παράδοση ανάμεσα σε άλλες.

Είναι το ζωντανό Σώμα του Χριστού, όπου κατοικεί το πλήρωμα της Αλήθειας και της Σωτηρίας.

Το έλεος του Θεού είναι άπειρο.

Μόνον ο Χριστός κρίνει τις καρδιές.

«Εκτός της Εκκλησίας δεν υπάρχει σωτηρία.»

Όχι απειλή — αλλά πρόσκληση σε 

🇬🇧 English

The Apostle Paul speaks of being “caught up to the Third Heaven” (2 Corinthians 12:2–4). The Holy Fathers interpret this not merely as a location, but as a spiritual state — participation in the divine life, the mystery of Theosis.

In Orthodox theology, Theosis is not symbolic language. It is the real transformation of the human person by grace, participation in the Uncreated Energies of God. The saints shine not by their own power, but by communion with Christ.

The Church, therefore, is not a human organization. She is the sacramental Body of Christ, the space where divine life is offered in its fullness.

Yet God is not limited by human categories. His mercy exceeds our understanding. Christ alone knows the hearts of all people.

The saying of St. Cyprian — “Outside the Church there is no salvation” — must be understood in this light: salvation is not an abstract idea, but life in Christ, lived within His Body.

🇬🇷 Ελληνικά

Ο Απόστολος Παύλος ομιλεί για την «αρπαγή έως τρίτου ουρανού» (Β΄ Κορ. 12:2–4). Οι Άγιοι Πατέρες δεν το ερμηνεύουν απλώς ως τόπο, αλλά ως πνευματική κατάσταση — μετοχή στη θεία ζωή, το μυστήριο της Θεώσεως.

Στην Ορθόδοξη θεολογία, η Θέωση δεν είναι συμβολισμός. Είναι πραγματική μεταμόρφωση του ανθρώπου διά της χάριτος, μετοχή στις Άκτιστες Ενέργειες του Θεού. Οι Άγιοι λάμπουν όχι από δική τους δύναμη, αλλά από την κοινωνία τους με τον Χριστό.

Η Εκκλησία, επομένως, δεν είναι ανθρώπινος οργανισμός. Είναι το μυστηριακό Σώμα του Χριστού, ο χώρος όπου προσφέρεται το πλήρωμα της θείας ζωής.

Και όμως, ο Θεός δεν περιορίζεται από ανθρώπινες κατηγορίες. Το έλεός Του υπερβαίνει τη δική μας κατανόηση. Μόνον ο Χριστός γνωρίζει τις καρδιές όλων.

Το ρητό του Αγίου Κυπριανού — «Εκτός της Εκκλησίας δεν υπάρχει σωτηρία» — νοείται υπό αυτό το φως: η σωτηρία δεν είναι αφηρημένη ιδέα, αλλά ζωή εν Χριστώ, μέσα στο Σώμα Του.