In the "Rosary", published in the printing house "St. Scholasticism" in Subiaco, Italy, in 1974, we find not only a reference to the command of the "Lady of Fatima" to read the "Rosary", but also a 42-fold repetition (in a relatively small volume of the booklet) of one of the Fatima prayers communicated to the children by the "Lady". And, in addition, a whole bunch of heresies. From the very first page, from the very first lines, there is the Filioque: "I believe in the Holy Spirit, the Life-Giving Lord, proceeding from the Father and the Son (Jesus)" (p.1). In total, the Filioque is confessed 4 times in this Rosary (St. Maximus the Greek writes this, in particular, against the Filioque: "The Father is the only source of the Divine nature. And by recognizing the Son as the emitter, His special true property of sonship is denied. This wisdom introduces two persons, completely contrary to each other, since each is ascribed the cause of the third person. In addition, two principles are very crudely and blasphemously introduced in the three-light nature. If there are two emitters in number, then how can there not be two sources of the Spirit? As in essence God is one Triune, so He is threefold in hypostases. Consequently, it must be assumed that either in persons or in essence the emitters are united when they emit the eternal Spirit. And if we assume that they are united in persons when they emit the eternal Spirit, then the confusion of Sabelli will clearly emerge when both are united in one person. If, however, we say again that by the union of beings they emit the eternal Spirit, then I truly refuse to consider the inconsistency arising from this. For the essence and union are the same for all three persons: they are equal to each other in hypostases in everything except the mode of their being. Therefore, it will turn out that the Spirit, together with the Father, gives birth to the Son. What can be more wicked than this? If for this reason you call the Son the giver, in order to show Him equal in all things to Him who begat Him, as I have heard from your wisdom, then you should also bestow upon the Spirit, for He also is equal to the Father and the Son: let Him also beget the Son together with the Father, so that the Spirit also may be equal to the Father and the Son."

"But the Holy Spirit is not from the Son, or through the Son, having a Being, but proceeding from the Father, and He is called to the Son, as being of one essence with Him.27

12 times in the pages of the Rosary, the newly-invented Catholic teaching on the Immaculate Conception of the Most Holy Theotokos, announced in 1854 by Pope Pius IX, is confessed. Ignatius (Brianchaninov) writes: "For all the greatness of the Mother of God, her conception and birth took place according to the general law of mankind; consequently, the general confession of the human race about conception in iniquity and birth in sin belongs to the Mother of God. The humble and grace-filled Mary pronounced this confession to the ears of the universe! Sensing the presence of the longed-for Saviour in her womb, she pronounced a confession in the following wondrous and remarkable words: "My soul magnifies the Lord, and My spirit rejoices in God my Saviour: for I have looked upon the humility of His servant: for behold, from henceforth all shall bless Me" (Luke I, 46-48). The Mother of God confesses before all mankind, in the Gospel read by all people, that the God born of Her is at the same time Her Savior. If God is Her Saviour, then she is conceived and born in sin according to the general law of fallen humanity. God is the Creator of both angels and men; but He is the Saviour of some men; as for the angels who have not fallen, He is their Lord, but not Redeemer or Saviour. The recognition of God as a rational creature by the Saviour is at the same time the recognition by this creature of its own destruction, in the fall. The Virgin Mary was conceived and born in perdition, in the bonds of eternal death and sin, born in a state common to the entire human race. Her birth of God, Her Saviour and all men, gave Her greatness, the supreme greatness of sinless Angels, who did not taste spiritual death and did not need a Savior."28

In this Rosary, the dogma of purgatory is confessed twice: to her. 28 and 107 (see above for him).

Twice, on page 111 ("Not only the merits and rewards of Jesus Christ Himself, but also of all the martyrs and saints and every believer constitute the treasure of the Church") and on page 114 ("The greater the number of works that bring merit, the stronger the bond of love with God, the greater becomes the grace that can be used from the treasury also for others. This means that the ability to use the merits of others is proportional to our own closeness to God, the grace received, and, consequently, the very "merits of Jesus Christ") – an indirect confession of the doctrine of the superdue merits of the saints with its accounting.

The mention of the "vicar of the Roman High Priest" to Christ (on p. 102) and his "infallibility in matters of religion" (p. 62); "the absolution of sins by a priest has legal force" (p. 2) with reference to the Council of Trent of 1545-1563.

Twice the "participation in the Redemption along with the Son the Redeemer" (p. 115) of the Most Holy Theotokos is confessed:

"As the spiritual Mother of all mankind and the Accomplice of the Redemption, the Blessed Virgin Mary extends her merits to the entire Mystical Body, which embraces all people (?! – Hierod. M.), even in some way also of the Angels. She deserved everything that can be considered the merits of Jesus Christ Himself, the Head of all people, the source of all grace" (p. 115). Another new invention. Compare the prophet Isaiah: "Who is this that cometh from Edom, in scarlet garments from Restocker, so majestic in His garment, coming forth in the fullness of His power?" "I am the one who speaketh righteousness, the mighty one to save." Why then is Thy garment red, and Thy garments like those of one who trampled in a winepress? "I trodden the winepress alone, and none of the nations was with me; and I have trampled them down in my wrath, and trampled them under foot in my wrath; their blood sprinkled on my garments, and I stained all my garments; for the day of vengeance is in my heart, and the year of my redeemed is come. I looked, and there was no helper; he was amazed that there was no one to support him; but my arm helped me, and my wrath supported me; and I have trampled down the nations in my wrath, and have broken them in my wrath, and have poured out their blood upon the earth." I will remember the mercies of the Lord, and the glory of the Lord for all that the Lord has given us, and His great goodness to the house of Israel, which He has shown them in His mercy and according to the multitude of His mercies" (Isaiah, LXIII, 1-7).

And this is not to mention the fact that in this "Rosary" we also encounter such "pearls": the Saviour, he said, "asked John the Baptist to perform baptism on Him in the established order, for the repentance of sins" (p. 28); "John the Baptist poured water on the head of Jesus" (p. 29); "The Resurrected One Descended into the Underworld" (p. 31); "We must give glory to the Father, who begat a son by knowledge" (p. 55); "Thou art from the heights of heaven, as we imagine them in our imagination, as the Kingdom of glory" (p. 132), which is categorically forbidden by Sts. Fathers of the Orthodox Church; or, again, in the far-fetched "answer to prayer", in the same "Rosary": "Love Me as you are" (p. 133), "I also love your weaknesses in you" (p. 134), "I could predestinate you for great feats. No, you will be a useless slave. I will take from you even the little that you have... because I created you only for love" (p. 134). Compare the words of the Savior in the Gospel: "He who loves his life will destroy it; but he who hates his life in this world will preserve it unto eternal life" (John 2:10). XII, 25) or: "Which of you, having a servant ploughing or shepherding, when he returns from the field, will say to him, 'Go quickly and sit down at table?' On the contrary, will he not say to him, "Prepare me supper, and gird yourself up, serve me while I eat and drink, and then eat and drink yourself?" Will he thank this servant for having carried out the command? I don't think so. In the same way, when you have done all that is commanded you, say, We are servants, worthless, because we have done what we ought to have done" (Lk. XVII, 7-10).

In the Rosary of 1974 we find both "My soul magnifies the Lord" in Church Slavonic in Russian letters (p. 124), and the Orthodox Symbol of Faith "I believe..." (p. 130), without the Filioque. This manifests a kind of Uniate logic, which is quite evident from the "Rosary" published in 1992, on the cover of which there is a reproduction of the Kazan Icon, which for many years was located not anywhere, but in Fatima. According to this logic, on the pages of this Rosary, published specifically for Russia, Orthodox liturgical texts in Russian translation turn out to be quite compatible with the prayer of Francis of Assisi, the author of the well-known words: "I am not aware of any sin in myself that I would not atone for by confession and repentance," in the assessment of Orthodox theologians as a deceived person deceived by demons.

By the same logic, the above-mentioned Kazan Icon of the Most Holy Theotokos should, according to the compilers of the Rosary, peacefully coexist with illustrations "deeply religious in spirit" (p. 46), in the opinion of the same compilers, the artist Brad and Barthes, who, although "works in the tradition of the school of Fra Angelico and Memling" (p. 4), but in the illustration on p. 43, made according to the type of "coronation of the Mother of God", He squares the heresy of the Filioque, depicting the Father and the Son not only as overshadowed – emitting – united by the Spirit (dove), but also as symmetrical "twin brothers", this is also Sabellianism, condemned at the Councils of Alexandria (261) and at the Council of Rome (262).

At the same time, the compilers responsibly declare "that the common prayer to which we call has nothing in common with Latinization or with proselytism." They "firmly believe" "that the Holy Orthodox Church inseparably belongs to the Mystical Body of Christ" (p. 9), and the purpose of the prayers of the Rosary, with reference to the Fatima revelations, is, they say, "the salvation of Russia" (p. 3) and "reconciliation between the Orthodox and Catholic Churches" (p. 9).

Aren't there too many old and new 30 heresies and the blasphemy that runs through them?