En Hij leerde op den sabbat in een der synagogen. En ziet, er was een vrouw, die een geest der krankheid achttien jaren lang gehad had, en zij was samengebogen, en kon zich ganselijk niet oprichten. En Jezus, haar ziende, riep haar tot Zich, en zeide tot haar: Vrouw, gij zijt verlost van uw krankheid. En Hij legde de handen op haar; en zij werd terstond weder recht, en verheerlijkte God. En de overste der synagoge, kwalijk nemende, dat Jezus op den sabbat genezen had, antwoordde en zeide tot de schare: Er zijn zes dagen, in welke men moet werken; komt dan in dezelve, en laat u genezen, en niet op den dag des sabbats. De Heere dan antwoordde hem en zeide: Gij geveinsde, maakt niet een iegelijk van u op den sabbat zijn os of ezel van de kribbe los, en leidt hem heen om te doen drinken? En deze, die een dochter Abrahams is, welke de satan, ziet, nu achttien jaren gebonden had, moest die niet losgemaakt worden van dezen band, op den dag des sabbats? En als Hij dit zeide, werden zij allen beschaamd, die zich tegen Hem stelden; en al de schare verblijdde zich over al de heerlijke dingen, die van Hem geschiedden.

The year 2006 marked several dates related to Fyodor Dostoyevsky, such as the 125th anniversary of his death, the 160th birthday of his wife Anna, the 145th anniversary of his novel „The Insulted and Humiliated,„ the 140th anniversary of „Crime and Punishment,„ the 135th anniversary of „The Devils,„ and the 125th anniversary of „The Brothers Karamazov.„ Bishop Hilarion of Vienna and Austria, representative of the Moscow Patriarchate to the European institutions shares his views on Christian contents in the great author’s creative work with Interfax-Religion.
 
What does Dostoyevsky mean to you?
 
He has played a very important part in my religious formation. I read all Dostoyevsky’s novels and diaries by the age of fifteen. His philosophy of life has largely shaped my way of looking at the problems of human life. Dostoyevsky was a giant unsurpassed by any in the Russian literature.
 
As to Dostoyevsky’s literary talent, there were authors who possessed expert skills in writing, like Leo Tolstoy or Vladimir Nabokov. It is known that Dostoyevsky wrote not only because he wanted to write, but also because life itself made him write to earn his living. He was paid for the number of pages, rather than for his ideas and brilliant thoughts. Sometimes he was too verbose and could not express himself laconically. Rather often he was accused of making his characters too soulful and hysterical, violently expressing their emotions.

However, all these shortcomings do not reduce Dostoyevsky’s importance as a greatest writer in the history of humanity. He managed to penetrate into the innermost depths of the human being, to raise the most difficult and important questions about the meaning of life, God’s existence and the relationship between human freedom and God’s justice. After he had served his term of hard labour he remained a deeply believing person and Orthodox Christian till his death. Yet, judging by his works, the question of God’s existence remained open to him. The main story of all his novels, „Crime and Punishment,„ „The Devils,„ or „The Brothers Karamazov,„ is that of whether God exists. The scale of moral values offered to the human beings depends on the answer to this question. That is why one of his characters says: „If there is no God, anything is permitted.„ In other words, if there is no God, there is no absolute scale of moral values, and all the values are relative. I think that Dostoyevsky’s power is in that he showed in all his works that salvation and morality are impossible without God. Only faith in God guarantees moral survival of every human being and all humanity. I had believed in God even before I got to know Dostoyevsky’s works, but the author contributed to my growing in the faith, in Orthodoxy.
 
Bron: orthodoxeurope.org

Answering this question, many educated Russians would mention the rites, — but we hardly need wasting time on this sort of nonsense. Not much closer to the truth, however, is another opinion, fairly common among those who are better versed in theology. They would tell us about the filioque, about Papal supremacy and other teachings rejected by Orthodoxy, and also about the teachings of both Latin and Orthodox faiths which are rejected by the Protestants. It would turn out that Orthodoxy has no specific substance of her own, equally unfamiliar to all of the European confessions. But because they have originated one from another, we might expect that there are certain treasures of Christ’s truth which cannot be found in any of them: a heresy born of another heresy must keep some part of the parent if it is not returning to the True Church.
 
Bron: stxenia.org/wayapart/index.html