Having entered the Christmas season, we ask those who find the work of the Mystagogy Resource Center beneficial to them to help us continue our work with a generous financial gift as you are able. As an incentive, we are offering the following booklet.

In 1909 the German philosopher Arthur Drews wrote a book called "The Myth of Christ", which New Testament scholar Bart D. Ehrman has called "arguably the most influential mythicist book ever produced," arguing that Jesus Christ never existed and was simply a myth influenced by more ancient myths. The reason this book was so influential was because Vladimir Lenin read it and was convinced that Jesus never existed, thus justifying his actions in promoting atheism and suppressing the Orthodox Church in the Soviet Union. Moreover, the ideologues of the Third Reich would go on to implement the views of Drews to create a new "Aryan religion," viewing Jesus as an Aryan figure fighting against Jewish materialism. 

Due to the tremendous influence of this book in his time, George Florovsky viewed the arguments presented therein as very weak and easily refutable, which led him to write a refutation of this text which was published in Russian by the YMCA Press in Paris in 1929. This apologetic brochure titled "Did Christ Live? Historical Evidence of Christ" was one of the first texts of his published to promote his Neopatristic Synthesis, bringing the patristic heritage to modern historical and cultural conditions. With the revival of these views among some in our time, this text is as relevant today as it was when it was written. 

Never before published in English, it is now available for anyone who donates at least $20 to the Mystagogy Resource Center upon request (please specify in your donation that you want the book). Thank you.



February 13, 2022

First Homily on the Sunday of the Publican and the Pharisee (Archpriest Rodion Putyatin)


By Archpriest Rodion Putyatin

"Everyone who exalts himself will be humbled, but he who humbles himself will be exalted" (Luke 18:14).


To some people who were sure of themselves that they were righteous, while others were humbled, Jesus Christ spoke the following parable. Two people entered the temple to pray: one was a Pharisee and the other was a publican. The Pharisee, standing up, prayed to himself like this: "God! I thank You that I am not like other people, robbers, abusers, adulterers, or like this publican. I fast twice a week, I give a tenth of everything I get." The publican, standing far away, did not even dare to raise his eyes to heaven, but, striking his chest, he said: "God, be merciful to me a sinner!" And further Jesus Christ adds that this one went to his house justified more than that previous one, for everyone who exalts himself will be humbled, but he who humbles himself will be exalted (see Luke 18:10-14).

This is what it means to brag about oneself, but speak badly about others, humiliate others! Look at this Pharisee praying in the temple of God. He took nothing from anyone, offended no one, led a chaste life, fasted twice a week, gave a tenth of his estate to the temple and to the poor. Who will not say that this Pharisee is a righteous man? However, he did not go back to his house justified, but the publican did. Yes, this virtuous Pharisee lost all his virtues by boasting of himself, and said about the publican that he was a bad man.

Observe this publican praying in the temple of God. See how he stands at a distance from everyone, how he beats his chest, how he lowered his gaze; everything shows that he is a great sinner. Yet this great sinner went back to his house justified. Yes, this great sinner is justified because he condemned himself, he realized himself as a sinner, which he really was. Let us not, listeners, speak evil of others, but boast of ourselves. To brag about oneself means to humiliate oneself. And God and people will cease to love the one who takes it into his head to boast of himself. Our good deeds cease to be good when we boast of them. We lose the due reward for our labors when we tell everyone about them with complacency.

Equally, to humiliate others is to humiliate yourself. We ourselves become low before God and people when we speak low of our neighbor; we dishonor ourselves when we tarnish the honor of others. And how can we say bad things about others? How long will it take for a bad man to become better than us? Does it take long for him to correct himself and receive justification from God? Is it long for him and the publican to say: "God, be merciful to me a sinner"? We see and hear that this person abuses, robs, lives dissolutely. But do we see, but do we hear how he beats his sinful chest, how he cries about his sins before God? We know how he sins every day, every hour he makes a lie. But do we know that at the same time that we condemn him, he, perhaps on his knees, covered in tears, stands before the merciful God and prays from the depths of his soul: "God, be merciful to me a sinner"? Maybe at the very moment when we say that this person has done this, that and the other, at that very minute God says to him: "I forgive you this, and that and the other thing, and I forgive you everything."

Therefore, listeners, perhaps we condemn our neighbor at the very time when God justifies him in His righteous judgment. Let us remember that even the lowest sinners are not far from deep humility, for everyone who exalts himself will be humbled, and he who humbles himself will be exalted, when God justifies him in His righteous judgment. 


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