This entry-address was read by almost everyone at KPBA and other “spiritual” schools of the UOC KP! The reaction – zero emotions!? […]
All these words did not evoke any reaction from the faithful of the UOC KP (although many priests read them). When people began to demand reviews of our books I and II (they started going to the patriarchate, where they were promised a review), without trial or investigation, I was called a heretic, and the teachings in the books were declared “all heresy.”
When my parishioners, listeners of our lectures, and readers of our books demanded reviews of our “all heresy” at the patriarchate, they were told that the reviews were for internal use! In other words, people were refused reviews that the reviewers had submitted to the synod for judgment, and they were refused any comments at all! They were told to read on the website – that is, the synod’s decision – it said everything, meaning that everything in the books was heresy!? But people continued to go and ask for at least a meeting with the reviewers, so that they could, if not in writing, at least orally explain the heresies in our books! They didn’t want to do that either, but since people often went to the patriarchate and insisted, they eventually (though reluctantly, as will be clear below, but being forced) agreed to organize a meeting between the people and the reviewers, which took place in September 2016.
The task for the people of God was simple – to extract as much information as possible from the reviewers about our heretical teaching! Discussion and apology were not part of our delegation’s tasks – no one was to argue, even if the reviewers spoke the worst blasphemy and heresy! There was only one question to be asked: please explain what heresies are in Fr. Volodymyr’s books! During the conversation, the reviewers spoke enough compromising material about themselves and the synod to make it obvious that, at best, they were lying, and at worst, that they (the synod of the UOC KP and the reviewers) were heretics! At the end of the meeting, the reviewers said that if people had any more questions, they were ready to meet with us again. For the second conversation, we prepared rhetorical revealing questions, the answers to which demonstrated the heresy, lies, and complete incompetence in theology (at the level of ratio) of the KPBA professors (the “spiritual” elite of the UOC KP). Here is a cheat sheet that we prepared for our apologists, so they would not forget the main arguments (indisputable facts) that expose the lies and heresy of the reviewers and the synod of the UOC KP:
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We will say a few words about the texts of the Holy Scriptures (although the father talked about this in parts I and II, but if the “professors” gave a scientific review, they would know what it is about!), which are not easy to read even literally. For example, in his epistles, the apostle Paul used the entire (rich) arsenal of epistolary rhetoric of the works of that time. In them, we find an incredibly rich stylistic variety: strict didactics and educational discourse, almost lyrical outpourings of feelings and sharp retorts (responses), light irony and bitter sarcasm, liturgical elevation and hymnic solemnity, the conciseness of sententiae, which became aphorisms, and the measured construction of long periods. Here we find chiasms (we will explain chiasms below in more detail, at least briefly; for other terms-concepts, if anyone is interested – in correspondence), ellipses, pleonasms, various speech figures, metaphorical richness, verses and rhythms, alliterations and rhymes, Gorgian consonances and parallelisms… Everything cannot be listed! Among the figures of speech and stylistic devices, diatribes occupy a special place in the epistles of the apostle Paul. Diatribes (conversations) are one of the favorite techniques of ancient literature, starting from Plato’s dialogues. Diatribes in the apostle Paul are usually conversations with an imaginary opponent, which reflected in literary form those real disputes that the apostle had to conduct in his energetic and daring missionary activity. Diatribes are similar to rhetorical questions and answers to them. For example: Rom. 3:1-20, 27-31; 4:1-12; 6:1-4, 15-18; 7:7-13; 8:31-39; 1 Cor. 6:12-20; 7:1-2; 8:1-9; 10:23-24; Gal. 3:19-25. If you do not know all this, and interpret the Scriptures in your own way, imposing your own style, your own emotions, your own didactic and pedagogical methods, etc., or read literally, as the KPBA “professors” like to say, you cannot avoid the Cross of Truth! Explain to me, because I can’t understand – how to literally understand (as the “professors” of KPBA say: “As it is written, so it should be read (understood)!!?) a joke, sarcasm, irony, hyperbole, metaphor, allegory, parable… (for example, “what a beauty!?”, “this is the peak of strength and prosperity!?”, “you who are spiritual (!??) restore such a one in a spirit of gentleness”, etc)?!! How can you understand these hints-pointers, these intuitive forms, with the help of which the author wants to say-point (to) completely non-trivial truths?!! This is all we are talking about secular literature; and regarding spiritual literature, it is even more obvious that without the author, nothing can be understood!!!