The fundamental inferiority of so called ‘critical’ editions, the difference between the text that the Orthodox Churches recognize as genuine, without even official proclamations, and the texts various scholars try to establish under this pompous term, as if the life and the tradition of the Church were uncritical, becomes apparent in the same way. Those who are supposed to care the most, ‘critical’ scholars, suffer a surprising carelessness. Is a method established in classical philology the right or the best one when we try to determine the biblical text?