The Last interview with the Great Byzantologist Sir Steven Runciman

From here.
-------------------------

THE LAST INTERVIEW WITH THE GREAT BYZANTOLOGIST SIR STEVEN RUNCIMAN FOR THE MAGAZINE “PEMPTOUSIA”

(Issue 4, DEC. 2000 - MAR. 2001) 

An interview conducted by the magazine PEMPTOUSIA with the great Byzantologist Sir Steven Runciman at the Holy Great Monastery of Vatopedi, on  14/7/2000, where he was hosted during his three-day stay on Mount Athos for the arrival of Ecumenical Patriarch Bartholomew, who was to inaugurate the new sacristy of the monastery and the holy community of Mount Athos.
 

PEMPTOUSIA: When did you first come to Mount Athos? 

Sir Steven Runciman: In 1936 it so happened that I was traveling on a ship towards Kavala, which approached one of the shores of Athos. The monks approached us in boats intending to help us. I could have got off on the shore, but the ship's captain insisted that we continue our course towards Kavala, and so he stopped me. I got very angry at him and talked back to him in perfect Greek. You see, when I get angry, I speak perfect Greek... In 1952 I visited Mount Athos for the first time, very briefly. A second time followed that same decade, but I was upset because everything seemed to be in a state of deterioration. Later, it was wonderful to see the live renewal when I returned here; it is now a great joy and satisfaction for me to be here, because this fact restores trust in the God-friendly human nature.  

P.: What exactly was the motive which lead you concern yourself for the greatest part of your life with the study of Byzantine civilization?  

S.S.R.: Various reasons drove me to it. When I was 7-8 years old, I started learning Ancient Greek because I liked the classical Greek language. At the same time I was quite captivated by the Middle Ages and almost nobody was interested in medieval Greece. And so I decided to make Medieval Hellenism my main interest: Greece and the neighboring Balkan states, as well as the Crusades, which were utterly destructive, resulting in the devastation of the Eastern Roman state and the enslavement of Eastern Christianity.  

P.: Had you met anyone in particular who helped you specialize in Byzantine Studies?  

S.S.R.: When I began my studies, the top Byzantologist was professor Bury, an academic who first took up studying classical Greece and then Byzantium. But he was a solitary person and did not desire any students. Furthermore, he did not like the fact that he was forced to make me his student. I had a very hard time meeting him. I first met him at his office in Cambridge. He was the most famous history professor there and he tried very hard to discourage me. In the end, he told me that I would waste my time studying Eastern Europe and the Middle Ages, unless I spoke Slavic languages. It so happened that I already knew Russian. In the end, he was forced to accept me. Despite all this, it was not always easy to approach him. Because of his old age and weakness he was absent from his office. That is why I sent him written notes and questions to his house, but they never reached his hands. Later, someone mentioned to me that Mrs Bury believed that Mr Bury should not be bothered with such things, and so she destroyed everything I sent him. In time, I discovered that every morning he took a walk around Cambridge and I would wait around for him to pass by. In fact, he liked having someone escorting him on his walk. I accompanied him holding a notebook and asking him relevant things. Indeed, he had a clever mind and great knowledge. He almost never needed to go back to texts and studies, because he always knew what to answer. In case he did not remember or did not know he would send me his scientific answer after a while . But unfortunately, he was my first and only tutor. After some time I fell sick and left Cambridge. When I later returned, he had died. From then on, I had to proceed with the subject alone. 

P: What does the average European know today about the Byzantium?

S.S.R.: The average European is starting to learn more, as today there are quite a few Byzantologists. Every year, in Britain, we schedule a Byzantological conference with a great number of interested people taking part. Also, in our universities, the students are showing a growing interest. And on the European continent, in France and Germany, there have always been schools concerned with Byzantium, which were limited I guess, but I am convinced that interest is growing there as well. In America, there is a research institution which is very 'gifted', in Washington DC, in Dumbarton Oaks. This institute was founded by an American millionaire, literally 'in love' with the Church of St Sofia in Constantinople. When I first met her, she was the wife of an American ambassador. Later on, we met in London at a lunch with my parents. She asked me what my profession was, and I answered her 'Byzantologist'. And then she told me that it was something which deeply interested her and she was planning to found this institution in Dumbarton Oaks. For all this I feel that during my long life I have seen Byzantium being considered something like a dark and almost unknown topic, while today, having many students, I am convinced that it will become more and more widely known.   

 

P.: How do the various people in Europe and America see the Byzantine civilization? 

S.S.R.: For the time being, this civilization has not penetrated their conscience too much. But now, through various universities, it is no longer a subject ignored or scorned. On the contrary, it is something that keeps developing vivaciously while in my years it was almost unknown. This realization pleases me and encourages me for the future.  

   

P.: How do the people of a Western outlook feel concerning Mount Athos? How do they see it? 

S.S.R.: I think that for them it is a puzzling place, and certainly women do not understand almost anything about Mount Athos. Of course, the visitors who come here return enthusiastic, and you now have Prince Charles as an admirer, who very much desires and is happy to stay with you. 

P.: This is why he recently stayed at Vatopedi for three nights. 

S.S.R.: Yes, he pretended he was stranded because of bad weather on the Mountain. But things were very different. He had told the people on the yacht which transported him to wait for him in Thasos, because he had supposedly seen a big storm. And, indeed, he had a lovely time. 

P.: What do you believe about the presence of Orthodoxy in modern Europe?  

S.S.R.: Sometimes – what can I say – I feel very disappointed from the other Churches of the West. However, I am glad with the thought that within the next 100 years Orthodoxy will be the only historical Church existing. The Anglican Church is in a very bad state. The Roman Catholic Church keeps losing ground. But, fortunately there is the Orthodox Church. The increasing number of people embracing Orthodoxy is impressive, especially in Britain. I believe it offers real spirituality which the other Churches cannot transmit any longer. All this leads me to the conclusion that Orthodoxy will be sustained, in contrast to the others. 

P.: What do you think Orthodoxy could offer a united Europe and generally the whole world?

S.S.R.: I should say that I very much doubt we will ever have a united Europe or world. I believe, however, that it offers a wonderful solution to the problem of unity among the Orthodox peoples, because to start with, it does not project nationalism at all. But also because through it are given wider and more liberal views in comparison to the Roman-Catholic Church. All this fills me with the conviction that Orthodoxy has a certain and very good future ahead of it.

P: Which Byzantine figure do you admire the most and why? 

S.S.R.: This is a very difficult question...! I am interested in so many personalities. But mostly I admire some religious men. Generally, the non-spiritual but important people of  Byzantium are not, generally, for me worthy of admiration. Some of them have certainly offered something. But I believe that some spiritual statures are more admirable. They have offered a lot of things and service to the European civilization. 

P.: In the monastery of Vatopedi, the renown saint and great advocate for Orthodoxy Gregory Palamas, started off as a monk remaining here for three years. The Church and especially the fathers of Mount Athos admire him a lot and highly honor him. What does the West say of him? 

S.S.R.: There still exists a prejudice against the Palamites, those who accept his theology. Personally, I find comfort in his dogmas, despite the fact that others are against it.

P.: Would you support the idea of St Sophia functioning again in the City (Istanbul) as a place of Orthodox worship?

S.S.R.: I would like that a lot, but I doubt that something like that could happen. But it would make me very happy.  

P: What do you think is the quintessence of the Byzantine empire throughout its very long history? 

S.S.R.: I think I would have to give an answer that would take a long time. In brief, the Byzantines always maintained―even if in some cases they did not fully achieve it―a high level of spirituality, and I think that this is probably the quintessence, their most important element. And I would emphasize that it is a broad and free religious state. For example, the Byzantine missions in Europe encouraged the publication of holy texts in the language of the newly formed Christians. Rome would never have done such a thing. This is something, among other things, that I very much admire about the Byzantines. 

P.: We believe that Mount Athos constitutes, in general, the continuation of this Byzantine tradition.

S.S.R.: Certainly. 

P.: And we feel greatly pleased with the progress of modern monasticism on Mount Athos. 

S.S.R.: Certainly the 'revival' of this holy site justifies the hopes of many of us. Here, one feels what Orthodoxy truly meant for the Byzantine leaders and its people. Anyhow, it is undergoing a rebirth here. 

P.: Some claim―and we would like Sir your view as an authority―that Ancient Greece was a glorious and wonderful civilization, which undoubtedly it was, while the Byzantine civilization was a dark period in the Middle Ages which repels them. Can you tell us something in relation to that?

S.S.R.: I always object against this stance! In Byzantium there was high ethos! Regarding Byzantine art there was almost never a correct appreciation of it. I personally believe that some Byzantine mosaics are more precious than all the ancient statues of the classical age. There is a lot of rattle around the Elgin marbles. They don't evoke such an admiration from me; I would prefer older works of art like for example the 'Kores'. I would never desire to own statues of realistic nature, completely human. I would be excited if they had a spiritual dimension in them, like the so expressive (expressionistic) Byzantine creations which are unique and almost unrepeatable. Something which has occurred during my lifetime is the appreciation of the various Byzantine Arts, and the decrease in the exclusive focus on the the Arts of the Golden Age of Athens. 

P: Sir, we thank you very much for your kind disposition to talk to us and we hope that holy providence will grant you more years of life, so that you can transmit your knowledge to the ones that follow in your footsteps, who in their turn will prove that the life and heart of Byzantium was, is and will be Orthodoxy. 

S.S.R.: Yes. Of course, I am already 97 years old and don't know if I can still offer anything else. But I feel revived with this visit of mine to Mount Athos. 

P.: Before we finish, one last question, what did you think of the Vatopedian choir? 

S.S.R.: I liked their chanting. It is distinguished by the lack of worldly music and creates in me a transcendent quality, which should exist in Byzantine music.

P.: We once again thank you for your trouble and your good intent to speak to us, as an expert in Byzantology, about your appreciation towards Orthodoxy as the quintessence of the bright Byzantine civilization. ________________________________________

(Greek): http://www.pemptousia.com/

Translated by the Holy Monastery of Pantokrator

BIOGRAPHICAL NOTE 

The eminent Byzantologist Sir Steven Runciman was born on July 7, 1903. He was the grandson of the tycoon Sir Walter Runciman (1847-1937) and son of the politician Sir Walter. He studied in Eton and Trinity College of Cambridge, where he was a student of the famous professor of Modern History and Byzantologist John Bagnell Bury. He taught at this university from 1927 to 1938 and remained an honorary member until his death. He also taught in many universities in America and Europe and in the University of Constantinople from 1942 to 1945, where he taught Byzantine History and Art. He served in many diplomatic positions (an attendant of the British embassy in Sofia and Cairo) and served as a representative of the British Council in Greece from 1945 to 1947. He was a member of the British Academy of Athens, and he has been honored with numerous university degrees. Passing through Greece he had the opportunity to meet, among many others,  Giorgos Seferis, Aggelos Sikelianos and Dimitris Horn.     

This prolific historian wrote many works that quickly became as famous on an academic level as among the vast reading public. His first works are: the Roman Emperor Lekapenos and his Reign (1929), Study on the 10th Century Byzantium, The First Bulgaric State (1930) and Byzantine Civilization (1933), which he wrote when he was a lecturer in Cambridge University. The Middle Ages Manichaeism is a study on dualistic sects during the middle ages. An important work of his is also the three volume History of the Crusades (1951-1954) completing the Sicilian Vespers, a detailed history of the Mediterranean countries and civilizations of that era and the conflicts of the then political and national interests. But just as important other works of his are: The Fall of Constantinople (1965), The Great Church of Christ in Captivity (1968), the Last Byzantine Rebirth (1970), the Orthodox Church and the worldly state (1972), Byzantine Rhythm and Civilization (1975), The Byzantine Theocracy (1977). Many have been translated into Greek. Sir Steven Runciman has through his studies and work revived the Byzantine civilization from scientific indifference and research shunt. Through his work The History of the Crusades he essentially altered the beliefs of the West about the Crusades. The Times newspaper wrote for the great scientist's contribution on the particular subject: “Mapping the Middle Ages period of the endless gap between East and West in the Middle East, Runciman certainly leaned towards the Byzantine side against the prejudice and looting with which the West was occupied”. 

               

Our country honored him with a gold metal of the city of Athens (1990) and the Onassis prize (1997).

Sir Steven Runciman passed away during the time we were putting together his interview, on November 10, 2000.

Translated by the Holy Monastery of Pantokrator

Metropolitan Hierotheos of Nafpaktos answering a question on recent troubles regarding Mount Athos

The Holy Mountain is a great treasure, a contemporary bright beacon. It is a brilliant piece of Romania-Byzantium retained in our day. It preserves the empirical theology, the requirements of Orthodox doctrine, the great cultural heritage. They are fooled whoever thinks that a few errors or omissions affected Mount Athos, and are as mindless as one who believes that the sun can be extinguished with their saliva. Mount Athos, like the Orthodox Church, is a strong body which digests the toughest foods.

-Metropolitan Hierotheos of Nafpaktos

H/T Mystogogy

Venerable Nilus the Myrrhgusher of Lavra of Mt Athos

Commemorated on May 7

Today we commemorate the uncovering of the relics of St Nilus in 1815.

On his deathbed, St Nilus told his disciples to bury his body in a small cave beneath the cave where he lived, sternly forbidding anyone to disturb his body. Although the saint did not seek human glory during his life or after his death, the Lord glorified him in the following way. From his grave, a fragrant myrrh began to flow through a small opening in the cave and down the side of the cliff into the sea. Soon this miracle became widely known, and ships would come to collect the myrrh. The myrrh had curative properties, and many people were healed of their illnesses.

Once, two monks came to the cave and tried to find the relics of St Nilus. While they were digging, a large rock fell from above, crushing the foot of one monk. Unable to help his companion, the other monk went to get a mule and someone to help him carry the injured brother from that place.

As he lay there in agony, the monk saw St Nilus before him. He asked the monk what was the matter. The monk explained what they intended to do and how he had been injured. The saint said, "How dare you, poor man, attempt something so dangerous without the saint's express wish? Take care in the future that you do not attempt a task beyond your ability, and without the will of God."

St Nilus touched the monk's leg, and he was made well. With great joy he started back to his cell. On the way, he met his companion who was leading a mule. The monk who was healed told the other how he had been healed by St Nilus. Then they both glorified God and St Nilus. After this, no one dared to disturb the saint's relics.

In 1815, a certain monk called "Prisoner" was troubled by a demon, and he also had a hernia. St Nilus appeared to him several times and healed him. The saint predicted the Greek Revolution (1821), and many dangers which the Holy Mountain would face from the Turks. Then St Nilus told him he wanted a path made to his cave so that monks could go there to pray. He also wanted the Liturgy to be served in the cave church he himself had built.

When the Fathers heard this, they wished to build a new church in honor of St Nilus. As they were digging the foundation, they found the saint's grave. From his relics an ineffable fragrance came forth. This took place on May 7, 1815.

Then the monks informed the Fathers of the Great Lavra of their discovery. They came and transferred the relics to the Lavra, leaving only a portion of the saint's jaw at the cave to be venerated by those who came there.

See November 12 for the Life of St Nilus.
SOURCE:

SAINT OR FEAST POSTED THIS DATE 2010(with 2009's link here also and further, 2008's):

Saint Gregory Palamas Video [English Subtitles]

Go here.

Image from here.

Saint Arsenios of Paros

From here.
--------------------------

Saint Arsenios of Paros

Commemorated on 31 January

Saint Arsenios Sergiou Sergiades, Athanasios in the world, was born of pious parents in Ioannina in 1800.

Very early in life he lost both his parents and became an orphan. At the age of nine, he went to Kydonies in Asia Minor, where under the care of the school principal, Archimandrite Gregory – a virtuous and learned man – he enrolled in the school.

He studied for five years at this school. During the last years of his studies he came to know the famous elder Daniel. He followed him to the Holy Mountain, where he was tonsured with the name Arsenios. During his six-year stay at Mount Athos he proved himself to be a model monk. Following Elder Daniel, he went to the Holy Monastery of Pendelis and then to Paros, specifically to the holy monasteries of Loggovardos and of Saint Anthony of Marpissa. He later went to the islands of Sikinos and Folegandros. There he was ordained a deacon and was appointed a teacher of the Greek language, also contributing greatly to the elevation of the spiritual, ethical, social and national standards of the people. He remained in Folegandros quite a few years, serving tirelessly in missionary work.

After the repose of the elder Daniel, despite the opposition of the Folegandrians, he departed intending to return to the Holy Mountain. However, while passing through Paros at the Monastery of Saint George, he met Archimandrite Elijah Georgiadis, Hieropreacher of the Cyclades, who also came from the province of Epiros, a man of wisdom and virtue. This elder, enlightened by God, urged Arsenios not to go to Mount Athos but to remain on Paros, which he did. There too at the Monastery of Saint George on Paros, he excelled in the spiritual struggles. His life was a life of total asceticism. He would pray incessantly and study the divine word day and night. He seldom ate and he slept only enough to sustain his life. He lived like an earthly angel. The fathers, seeing his patience, humility, gentleness, piety and holiness, suggested that he be ordained a priest. However, the blessed one, out of humility and awareness of the magnitude of the priesthood, would not accept. Nevertheless, after great pressure, as well as the intervention of the then Metropolitan of the Cyclades, Daniel, he accepted, leaving an ageless example of obedience and priesthood. He distinguished himself in all virtues and proved to be equal to the earlier leaders of monasticism. For this reason, crowds of faithful from the far ends of the country would come to him to unload the burden of their sins and problems and to hear his teaching and receive his blessing, thus being spiritually regenerated.

The saint’s fame had already reached the inhabitants of Paradise when he was still in this life. Following the repose of the elder Elijah, he was elected abbot of the Monastery of Saint George. However, because crowds of faithful would seek him daily, he was forced to resign from the cares of administration and turn fully to spiritual work. At the same time he would also attend to both the liturgical and spiritual needs of the monastics at the Monastery of Christ of the Forest in Paros.

The continuous exhaustion, hard asceticism and physical, as well as spiritual, toil took a toll on his health; his strength started ebbing. He foresaw his end. He gathered the nuns and gave them his last admonitions. On the 30 January 1877 after the Divine Liturgy, he told them: “This, my children, was the last Liturgy I will serve.” On the following day, 31 January, after a life that was a living sacrifice to the Triune God and an unwaning spiritual legacy, he delivered his spirit to the Most High, whom he loved, served, glorified from infancy and to whom he surrendered his life. His last words were the following: “Lord, I surrender to Your Hands this flock that You entrusted to me. Save me Lord, for I sought Your rights.”

His repose was mourned without exception by all the people of Paros, who bid farewell to their saint, protector and spiritual guide. His holy relics were placed out for three days for all the people to venerate. The expressions of devotion by the people were indescribable. The people of Paros considered the holy Arsenios a saint both when he was alive and after his repose.

Due to his holiness Saint Arsenios received from God the gift of working miracles even while he was alive. His miracles are numerous, which the people of Paros and elsewhere know and tell. Thus during a period of drought, like the Prophet Elijah, he opened the taps of heaven and brought much needed rains. He also transported oil in baskets. He would heal – and still heals – the sick, saves from dangers, sends away demons, solves problems of life and in every way he shows his presence both within and beyond the Monastery of Christ.

The Ascetic and the Thief

From here.
-------------------------------

The Ascetic and the Thief  

There was an ascetic elder and anchorite, who had been leading an ascetic life in a desert place for seventy years, in fasting, chastity and vigil. Although he labored for God for so many years, he was never accounted worthy to receive a vision or revelation from God. Thinking about this and bearing this in mind he said, "Perhaps my ascesis is not pleasing to God for some reason I do not know, and my work is unacceptable; and on account of this I am not able to receive a revelation or behold any mystery." 

Contemplating these things the elder began to ask and supplicate God even more, praying and saying, "Lord, if my ascesis is pleasing to you and you accept my deeds, I - a sinner and unworthy one - ask of you, to grant even unto me a drop of your gifts, that I may learn from the appearance of a mystery that you have heard my prayer, so that emboldened and enlightened I may live out my ascetical life." As the holy elder was praying and asking these things, he heard the voice of God say to him, "If you desire to see My glory, go to the inner desert and mysteries will be revealed to you." 

When the elder heard this, he went out of his cell and went far from there. A thief then came across him who, upon seeing the abba, violently rushed at him desiring to kill him. And when he caught him he said to him, "It's a good thing I ran into you, Elder, so that I can finish my job and be saved. For we thieves have this custom and law and belief: that he who commits one hundred murders will surely go to paradise. So I, having labored hard, have murdered ninety-nine, and lacking one more I have tried hard to finish my hundredth and be saved. So I really owe you and thank you, because today I will delight in paradise because of you." 

And when the elder heard the thief say these things, he was beside himself and was afraid at this sudden and hopeless temptation. And turning the eyes of his mind towards God and reflecting on these things he said, "Is this Your glory, Lord and Master, which You promised to show me Your servant? What counsel is this You have given me, to leave my cell and be informed by this dreadful mystery? With such gifts you pay the recompense for the ascesis which I underwent for Your sake? Now I truly know, Lord, that all the labor of my ascesis was in vain; and every one of my prayers before You was considered as abhorrent and a desecration. However, I thank you for Your philanthropy, Lord, that, as You know best, You chastise my unworthiness, as is needed, because of my uncountable sins and you have given me over to the hands of a thief and murderer." 

Saying these things the pitiful elder thirsted greatly and said to the thief, "My child, since I am a sinner God has given me over to you for you to kill me and for you to have your way, as you have desired, and I to be deprived of life, as the evil man that I am. For this I ask you to do me a favor - a slight wish - and give me a little water to drink, and then cut my head off." When the thief had listened to the elder, willing to fulfill the elder's wish he put his sword back into its sheath, as he had been holding it out. And he pulled out a flask from his bosom and went to a river that was close by so as to fill it up and take to the elder to drink. And there where he went to fill the flask, he gave up his soul and died. So, when a little time passed and the thief did not come, the elder pondered and said, "Perhaps he was sleepy and fell asleep and that is why he is slow in returning and I will be able flee to my cell. But seeing as I am old, I am afraid, since I do not have the strength to run, and as one weak I will become tired and he will catch up with me. Then I will anger him and he will want to torture me without pity, cutting me in many pieces while still alive. Better I do not leave, but go to the river to see what he is doing." So the elder went thinking about such things and found him dead, and when he saw him he marveled and was taken aback. And lifting his hands toward heaven, he said, "Lord Who loves mankind, if You do not reveal to me this mystery, I will not lower my hands. Therefore, pity my toil and reveal to me this thing."

As the elder prayed these things, an angel of the Lord came and said to him, "Do you see, Abba, this dead man who lies before you? For your sake he was taken by sudden death, so that you may escape and he not kill you. Therefore, bury him as one saved. For obeying you by returning his murderous sword to its sheath in order to bring you water to quench the flame of your thirst, he pacified the wrath of God and was accepted as a worker of obedience. And his divulgence of the ninety-nine murders was counted as confession. Therefore, bury him and consider him among the saved. And by this, know the expanse of God's philanthropy and compassion. And rejoicing, go to your cell and be avid in your prayers, and do not feel sorrow and say that you are a sinner and deprived of revelation. For behold, God has revealed a mystery to you. And know this too, that all the toil of your ascesis is acceptable before God; for there is no toil that is done for God's sake that does not come before Him." Having heard this the elder buried the dead man.

From a Gerontikon manuscript, from the Holy Monastery of Philotheou

Source: Hagiorite Witness - a Trimonthly publication of the Holy Monastery of Xeropotamou.
June - August 1989, volume 4

The Announcement of the Joint Conference of the Abbots of Mount Athos

From here.
-------------------------------

The Announcement of the Joint Conference of the Abbots of Mount Athos 9/22/1980

The extraordinary Joint Conference of the Sacred Community on Mount Athos, April 9-22, 1980, noting that the issue of the relations of our holy orthodox Church with the heterodox has assumed a seri­ous and resolute character, especially as it relates to the dialogue with Roman Catholics, has resolved publicly to state the opinion of the Athonite fathers on this subject for general consideration:

 

1. We believe that our holy Orthodox Church is the One, Holy, Catholic and Apostolic Church of Christ, which possesses the full­ness of grace and truth and, in consequence thereof, unbroken apos­tolic succession.

 

On the contrary, the "churches" and "confessions" of the West, hav­ing in many ways perverted the Faith of the Gospel, the apostles and the fathers, are deprived of sanctifying grace, of real mysteries and apostolic succession. That this is correct, His Eminence, Metropoli­tan Maximos of Stavropolis stresses: "Orthodoxy is not one of the churches, but The Church herself. She has preserved precisely and authentically the teaching of Christ in its pristine splendor and in all its purity. Over and above a simple, unbroken historical continuity and consistency there exists in her a spiritual and ontological authen­ticity. The same Faith, the same Spirit, the same life. It is this which constitutes the distinguishing feature of Orthodoxy and which justi­fies her claim that she is and remains The Church" (Episkepsis, #227, March 15, 1980).

 

2. Dialogue with the heterodox is not reprehensible from the Orthodox point of view if its goal is to inform them of the Orthodox Faith and, thus, make it possible for them thereby to return to Ortho­doxy when they receive divine enlightenment and their eyes are opened.

 

3. Theological dialogue must not in any way be linked with prayer in common, or by joint participation in any liturgical or wor­ship services whatsoever; or in other activities which might create impression that our Orthodox Church accepts, on the one hand, Ro­man Catholics as part of the fullness of the Church, or, on the other hand, the Pope as the cononical bishop of Rome. Activities such as these mislead both the fullnes of the Orthodox people and the Ro­man Catholics themselves, fostering among them a mistaken notion as to what Orthodoxy thinks of their teaching.

The Holy Mountain is grievously disturbed by the tendencies of cer­tain Orthodox hierarchs who have been invited to participate in Ro­man Catholic services, celebrations and processions, especially on the occasion of the return of holy relics. Conversely, we congratulate those hierarchs who have publicly expressed their alarm for the full­ness of Orthodoxy.

 

4. We express our complete approval of what His All-Holiness, the Ecumenical Patriarch said during the visit of the Pope to Constantinople, namely that there exist various impediments between Orthodox and Roman Catholics: "First of all, we have serious theo­logical problems which concern fundamental principles of the Chris­tian faith" (Episkepsis, #221, Dec. 1,1979, p. 17). These divergences in the principles of Christian faith requires that we do not advance to participation in common liturgies and worship services before one­ness of faith is attained. The mystical character of the kiss of peace during the divine Eucharist always presupposes harmony of faith:

 

"Let us love one another that with one mind we may confess..." We cannot pray together, especially during the Divine Liturgy, when we do not believe in the same faith and are separated by fundamental questions of faith. Only an indifference to the faith could permit us to do so.

 

Moreover, the Holy Mountain cannot accept the opinion, expressed in the joint statement of the Patriarch and the Pope, concerning the "cleansing of the historical memory of our Churches" and the partial opening, by means of a dialogue of love, of the road towards "new movements in theological work and a new attitude to the past which is common to both Churches" (Episkepsis, ibid., p. 19). Actually, the heretics must cleanse their own historical memory of all their own historically acknowledged deviations in faith and practice from the true, evangelical Orthodox Faith. On the contrary, the historical memory of the Orthodox, which is based on the inspiration of the Holy Spirit and on the constant experience of the apostolic faith of the God-bearing Fathers, must be lived by all of us in repentance and humility, and must instruct us both in the present and in the future life if we do not wish to fall from that faith. As Orthodox, we must cleanse ourselves by means of the historical memory of the Church, but not "cleanse" her with an egotistical and anthropocentric spirit, setting ourselves up as judges of the Tradition of the Church.

 

5. The Holy Mountain is convinced, not without great anxiety, that although the Orthodox are making many concessions and com­promises to the Roman Catholics, the latter antithetically continue to adhere to their own errors which have served as the cause of their schism from the Orthodox Church and later led to the Protestant split. Thus, the Pope during his visit to the center of Orthodoxy in the patriarchal cathedral, did not in the least hesitate to proclaim that he was coming to Constantinople as the successor of Peter, "who as the ultimate authority has the responsibility of superintending the unity of all, to guarantee the agreement of the Church of God in fidelity and in the 'faith which was once delivered unto the saints' (Jude 3)" (Episkepsis, ibid., p. 9). In other words, the Pope defended (papal) infallibility and primacy; and there are many other actions and mani­festations which the Pope has effected on behalf of uniatism. We remember the establishment of diplomatic relations between the Greek government and the Vatican which, even though it may justify papism, is unjust and strikes out at the Mother and Nourisher of our (Greek) nation, the Orthodox Church.

 

6. The Holy Mountain also expresses its anxiety over the con­stituency of the commission for the dialogue. Uniates comprise a por­tion of the Roman Catholic delegation, a fact which is a provocation for the Orthodox. The sensibilities and dignity of the Orthodox del­egation demand the immediate substitution of others in place of the uniates in the membership. No Orthodox whose manner of thinking corresponds to this faith can agree to participate in a commission which includes uniates. Likewise, the Holy Mountain is disturbed by the great weakness and insufficiency of the Orthodox delegation. The most remarkable Orthodox theologians are not participating. The Holy Mountain is also not represented, despite the fact that it is the sole monastic center which preserves the faith and the theology of the Fathers, and which is far removed from the influence of secular­ism and scholastic Western theology.

 

7. From the Orthodox point of view there is no justification for Optimism in regard to the dialogue, and for this reason no haste should be exhibited concerning it. The Roman Catholics are pressing the dialogue, hoping to strengthen themselves by annexing Orthodoxy to themselves, for they are confronted by very powerful internal disturbances and crises, as is well known. The number of former Ro­man Catholics who have converted to Orthodoxy also disturbs them. But Orthodoxy has no reason to hasten towards dialogue since the papists remain so obdurate and immovable as regards infallibility, uniatism, and the rest of their pernicious teachings.

 

Hastening the dialogue under such conditions is equivalent to spiri­tual suicide for the Orthodox. Many facts give the impression that the Roman Catholics are preparing a union on the pattern of a unia. Can it be that the Orthodox who are hastening to the dialogue are conscious of this?

The Holy Mountain maintains that for it there can be no question of accepting a fait accompli, that, by the grace of God, it will remain faithful, as the Lord's Orthodox people, to the faith of the holy apostles and the holy Fathers, impelled to this also by love for the heterodox, to whom real help is given only when the Orthodox show them the vastness of their spiritual sickness and the means of its cure by main­taining a consistently Orthodox position.

 

The unsuccessful attempts in the past with regard to union must teach us that steadfast unity in the truth of the Church, in accordance with the will of God, presupposes a different preparation and a path dis­tinct from that taken in the past and from that which, apparently, is now being taken.

 

All of the superiors and representatives of the twenty sacred and pi­ous monasteries of the Holy Mountain of Athos at the Extraordinary Joint Conference

 

The Church Fathers on
LONE IN TRUTH
"Orthodox Kypseli" Publications
Thessalonika, Greece

A CONFESSION OF FAITH Against Ecumenism

This is the updated version of the:

"Confession of Faith against Ecumenism", complete with many clarifications and footnotes.

This document drew a line in the sand. But it must be said that even many who agreed with the original document saw some of it's weak points, especially in its sweeping generalizations.  This updated version with the addition of all the footnotes and clarifications goes a long way towards removing the objections leveled at the original version.

I myself support this document and think it a clarion call  towards an understanding of what the Orthodox Catholic Church and Her Faith are in distinction to what She is not and just how that which is not of Her differs and why.  In these "politically correct times", I believe a clear voice not lumping the Orthodox Catholic Church in with every other body of whatever kind is very needed.

The document says very clearly,

"The Orthodox Church is not merely the true Church; She is the only Church."

From here.

------------------------------------------------

A CONFESSION OF FAITH
Against Ecumenism

 

 From a Convention of Orthodox Clergymen and Monks
Greece, April 2009

 

Those of us who by the Grace of God have been raised with the dogmas of piety and who follow in everything the One, Holy, Catholic and Apostolic Church, believe that:

 

The sole path to salvation of mankind[1] is the faith in the Holy Trinity, the work and the teaching of our Lord Jesus Christ, and their continuance within His Body, the Holy Church. Christ is the only true Light;[2] there are no other lights to illuminate us, nor any other names that can save us: "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."[3]  All other beliefs, all religions that ignore and do not confess Christ "having come in the flesh,"[4] are human creations and works of the evil one,[5] which do not lead to the true knowledge of God and rebirth through divine Baptism, but instead, mislead men and lead them to perdition. As Christians who believe in the Holy Trinity, we do not have the same God as any of the religions, nor with the so-called monotheistic religions, Judaism and Mohammedanism, which do not believe in the Holy Trinity.

 

 For two thousand years, the one Church which Christ founded and the Holy Spirit has guided has remained stable and unshakeable in the salvific Truth that was taught by Christ, delivered by the Holy Apostles and preserved by the Holy Fathers. She did not buckle under the cruel persecutions by the Judeans initially or by idolaters later, during the first three centuries. She has brought forth a host of martyrs and emerged victorious, thus proving Her divine origin. As Saint John the Chrysostom beautifully expressed it:  "Nothing is stronger than the Church... if you fight against a man, you either conquer or are conquered; but if you fight against the Church, it is not possible for you to win, for God is the strongest of all."[6]

 Following the cessation of the persecutions and the triumph of the Church over Her external enemies - in other words, the Judeans and the idolaters - the internal enemies of the Church began to multiply and strengthen. A variety of heresies began to appear, which endeavored to overthrow and adulterate the faith once delivered, such that the faithful became confused, and their trust in the truth of the Gospel and traditions was debilitated. In outlining the ecclesiastical state of affairs that was created by the dominance for over 40 years - even administratively - of the heresy of Arius, Saint Basil the Great says: "The dogmas of the Fathers have been entirely disregarded, the apostolic traditions withered, the inventions of the youth are observed in the Churches; people are now "logic-chopping" not theologizing; precedence is given to the wisdom of the world, pushing aside the boasting in the Cross. Shepherds are driven out, and in their place cruel wolves are ushered in, dispersing Christ's flock."[7]

 

 That which happened because of external enemies - religions - also happened because of internal ones - heresies. The Church, through Her great and enlightened Holy Fathers, demarcated and marked the boundaries [perixarakose] of the Orthodox faith with decisions by Local and Ecumenical Synods in the cases of specific, dubious teachings, but also with the agreement of all the Fathers (Consensus Patrum), on all the matters of the Faith. We stand on sure ground when we follow the Holy Fathers and do not move the boundaries that they have set. The expressions "Following after our Holy Fathers" and "Not withdrawing the boundaries that our Fathers have set" are signposts for a steady course of spiritual advance and a guardrail for [remaining within] the Orthodox faith and way of life. 

 

Consequently, the basic positions of our Confession are the following:

 

1. We maintain, irremovably and without alteration, everything that the Synods and the Fathers have instituted. We accept everything that they accept and condemn everything that they condemn; and we avoid communication with those who innovate in matters of the Faith.[8] We neither add, nor remove, nor alter any teaching. Even from the apostolic era, the God-bearing Saint Ignatius of Antioch in his epistle to Saint Polycarp of Smyrna wrote: "Anyone who says contrary to what has been decreed - even if he is trustworthy, even if he fasts, even if he lives in virginity, even if he performs signs and prophesizes, let him appear to you as a wolf in a sheep's hide, aspiring to the corruption of the sheep."  Saint John the Chrysostom, in interpreting the Apostle Paul's words "If any man preach any other gospel unto you than that ye have received, let him be anathema" (Gal. 1:9), observes that the Apostle "did not say if they should proclaim something contrary or if they should overturn everything, but that even if they should preach even the smallest thing that has not been delivered to you, even if they should simply provoke it, let them be anathema."[9] Upon announcing its decisions against the Iconoclasts to the clergy of Constantinople, the 7th Ecumenical Synod wrote: "We have followed the tradition of the Catholic Church, neither loosening [the matters of faith] nor making any superfluous addition, but, having been taught in the apostolic manner, we maintain the traditions we have received, accepting and respecting everything that the Holy Catholic Church has received from the first years, unwritten and written... for the true and straightforward judgment of the Church does not make any allowance for innovations within Her, or for attempts to remove anything. We, therefore, by following the laws of our Fathers, having received Grace by the one Spirit, have duly safeguarded without any innovations and reductions, all the things of the Church."[10]

 

Along with the Holy Fathers and the Synods, we too reject and anathematize all the heresies that appeared during the historical course of the Church.  Of the old heresies that have survived to this day, we condemn Arianism (still surviving, in the pseudo-Witnesses of Jehovah) and Monophysitism - the extreme form of Eutychius and the more moderate form of Sevirus and Dioscorus - according to the decisions of the 4th Ecumenical Synod of Chalcedon and the Christological teaching of the great Holy Fathers and Teachers such as Saints Maximus the Confessor, John of Damascus, Photios the Great and the hymns of our worship.

 

2. We proclaim that Roman Catholicism is a womb of heresies and fallacies.[11] The teaching of the "Filioque" - that is, the procession of the Holy Spirit AND from the Son - is contrary to everything that Christ Himself taught about the Holy Spirit. The entire chorus of Fathers, both in Synods and individually, regard Roman Catholicism as a heresy because apart from the Filioque, it produced a host of other fallacies, such as the primacy and the infallibility of the Pope, the unleavened bread (host), the fires of Purgatory, the immaculate conception of the Theotokos, created Grace, the purchasing of absolution (indulgences)... it has altered nearly all of the teaching and the practice pertaining to Baptism, Chrismation, the Divine Eucharist and the other Sacraments, and has converted the Church to a secular State.[12]

 

Contemporary Roman Catholicism has deviated even further than the medieval Latins from the teaching of the Church, to the extent that it no longer comprises a continuance of the ancient Church of the West.  It has introduced a swarm of new exaggerations in its "Mariology," such as the teaching that the Theotokos is a parallel redeemer (co-redemptrix) of the human race. It has reinforced the "Charismatic Movement" of Pentecostal (supposedly Spirit-centered) groups. It has adopted eastern religious practices and methods of prayer and meditation. It has introduced additional innovations into Divine worship, such as dances and musical instruments. It has shortened and essentially ruined the Divine Liturgy. With respect to Ecumenism it has set down the bases for a unification of all religions (panthriskeia) with its Second Vatican Council, by recognizing "spiritual life" in the people of other religions. Dogmatic minimalism has led it to a diminishing of moral requirements, on account of the bond between dogma and morality, resulting in the moral failures of leading clergymen and an increase in moral deviations such as homosexuality and pedophilia among clergymen.[13] By continuing to support "Uniatism" - that caricature of Orthodoxy with which it victimizes and proselytizes faithful - The Vatican is sabotaging the dialogue and is contradicting its supposedly sincere intentions for union.

Generally speaking, after the Second Vatican Council there has been a radical change in Catholicism and a turn towards Protestantism, and even an adoption of various "spiritual" movements of the "New Age."

According to Saint Simeon of Thessaloniki, the Mystagogue, "Papism" caused more damage to the Church than all the heresies and schisms combined. We Orthodox have communion with the pre-Schism Popes and we commemorate many Popes as Saints. However, the post-Schism popes have all taught heresy; they have ceased to be successors to the throne of Rome; they no longer have Apostolic succession, because they no longer have the faith of the Apostles and the Fathers. It is for this reason that, as St. Symeon states, with each such pope, "not only do we have no communion, but we also call him a heretic." On account of their blasphemy against the Holy Spirit with their teaching of the Filioque, they forfeited the presence of the Holy Spirit and therefore everything of theirs is deprived of Grace.[14] Not one of their Mysteries (Sacraments) is valid, according to Saint Simeon: "Therefore the innovators are blaspheming and are far away from the Spirit, by blaspheming against the Holy Spirit, hence everything of theirs is graceless, inasmuch as they have violated and have demoted the Grace of the Spirit... which is why the Holy Spirit is not among them, and there is nothing spiritual in them, as everything of theirs is new and altered and contrary to Divine tradition."[15]

 

3. The same things apply to an even greater degree to Protestantism, which as the offspring of Papism has inherited many heresies, but has also added many more. It has rejected Tradition, accepting only Holy Scripture (Sola Scriptura), which it misinterprets; it has abolished the Priesthood as a unique Mystery (Sacrament), as well as the veneration of the Saints and of the holy Icons; it has failed to honor, or even, in some cases, slighted the person of the Most Holy Theotokos (Mother of God); it has discarded monasticism; among the Holy Mysteries, it accepts only Baptism and the Divine Eucharist, which are understood in a way that deviates sharply from the teaching and the practice of the Church; it teaches such things as absolute predestination (Calvinism) and justification through faith alone. Furthermore, its more "progressive" sector has introduced Priesthood for women and marriage between homosexuals - whom they even accept into the ranks of the clergy. But above all, it lacks a proper ecclesiology, because the Orthodox understanding of the nature of the Church does not exist among them.[16]

 

4. The only way that our communion with heretics can be restored is if they renounce their delusion (plani) and repent, so that there may be a true union and peace: a union with the Truth, and not with delusion and heresy. For the incorporation of heretics into the Church, canonical precision (akriveia) requires that they be accepted through Baptism.[17] Their previous "baptism," performed outside the Church (without the triple immersion and emersion of the one being baptized in water sanctified by a particular prayer) is in no way a baptism.[18] All attempts at baptism outside the Church lack the Grace of the Holy Spirit (Who does not remain within schisms and heresies) and as such, we have nothing in common that unites us, as Basil the Great points out: "those who had apostatized from the Church had no longer on them the Grace of the Holy Spirit, for it ceased to be imparted when the continuity was broken...they who were broken off had become laymen, and, because they are no longer able to confer on others that Grace of the Holy Spirit from which they themselves are fallen away, they had no authority either to baptize or to ordain."[19]

 

That is why the new attempt by Ecumenists to push the idea that we have a common baptism with heretics is unfounded. Indeed, upon this nonexistent baptismal unity they want to base the unity of the Church, which supposedly exists wherever a baptism may exist.[20] One enters the Church, however, and becomes Her member, not with just any baptism, but only with the "one baptism," that uniformly performed baptism, officiated by Priests who have received the Priesthood of the Church.  

 

5. As long as the heterodox continue to remain in their errors, we avoid communion with them, especially in common prayer. All those holy canons which address the matter of common prayer are unanimous in prohibiting not only common officiating and common prayer in the temple of God, but even ordinary prayers in private quarters. The Church's strict stance toward the heterodox springs from true love and sincere concern for their salvation, and out of Her pastoral care that the faithful be not carried away by heresy. Whosoever loves, reveals the truth and does not leave the other in falsehood; otherwise, any love and agreement with him would only be counterfeit and false. There is such a thing as a good war and a bad peace: "...for a praiseworthy war is superior to a peace that separates one from God" says Saint Gregory the Theologian.[21] And Saint John the Chrysostom recommends: "If you should see devoutness infringed upon, do not prefer a oneness of mind to the truth, but stand fast until death... in no way betraying the truth". And elsewhere, he recommends with emphasis: "Do not accept any false dogma on the pretext of love."[22] This stance of the Fathers was also adopted by the great defender and confessor of the Orthodox faith against the Latins, Saint Mark of Ephesus, who concluded his own Confession of Faith in Florence with the following words: "All the teachers of the Church, all the Councils and all the divine Scriptures exhort us to avoid heretics, and to refrain from communion with them. Therefore, am I to disregard them all, and follow those who under the pretense of a manufactured peace strive for union? Those, who have counterfeited the sacred and divine Symbol of Faith (The Creed) and who introduced the Son as the second cause of the Holy Spirit? [...] May this never happen to us, benevolent Comforter (Paraclete), and may I never fall away from my own duteous thoughts, but, by following Thy teaching and the blessed men who were inspired by Thee, may I be added to my fathers, by bringing in, if nothing else, this: devoutness."[23]

 

6. Up until the beginning of the 20th century, the Church has steadfastly and immutably maintained a dismissive and condemnatory stance towards all heresies, as clearly formulated in the Synodicon of Orthodoxy which is recited on the Sunday of Orthodoxy. Heresies and heretics are anathematized, one by one; furthermore, in order to ensure that no heretics be left out of the anathema, there is a general anathema at the end of the text: "Let all heretics be anathematized."

 

Unfortunately, this uniform, steady and unswerving stance of the Church up until the beginning of the 20th century has begun to be progressively abandoned, following the encyclical that was released by the Ecumenical Patriarchate in 1920, "Unto the Churches of Christ Everywhere," which for the first time officially characterized heresies as "churches"[24] that are not alienated from the Church, but are familiar and related to Her. It recommended that "the love between the Churches should above all be rekindled and reinforced, and they should no more consider one another as strangers and foreigners, but as relatives, and as being a part of the household of Christ and ‘fellow heirs, members of the same body and partakers of the promise of God in Christ."[25]

 

The path is now open for the adoption, the shaping and the development of the heresy of Ecumenism wthin the sphere of the Orthodox Church - this "pan-heresy," initially of Protestant inspiration, now with Papal acceptance, which adopts and legalizes all heresies as ‘churches' and assaults the dogma of the One, Holy, Catholic and Apostolic Church. This new dogma regarding the Church, this new ecclesiology, is now developed, taught and imposed by Patriarchs and bishops. According to this new teaching, no Church is entitled to demand for itself exclusively the designation of the catholic and true Church. Instead, each one of them is a piece, a part, and not the entire Church; they all together comprise the Church.[26]

 

All the boundaries set by the Fathers have fallen; there is no longer a dividing line between heresy and Church, between truth and delusion. Heresies are also ‘churches' now; in fact, many of them - like the Papist one- are now regarded as 'sister churches' to which God has entrusted, jointly with us, the care for mankind's salvation.[27]

 

The Grace of the Holy Spirit now also exists within heresies, and therefore their baptisms are - like all the other mysteries - considered valid.[28] All who have been baptized into a heretical group are now considered members of Christ's Body, the Church. 

The condemnations and the anathemas of the councils are no longer valid and should be stricken from liturgical books. We are now lodged in the "World Council of Churches" and have essentially betrayed - with our membership alone[29] - our ecclesiastical self-awareness. We have removed the dogma regarding the One, Holy, Catholic and Apostolic Church - the dogma of "one Lord, one Faith, one Baptism."[30]

 

7.This inter-Christian syncretism has now expanded into an inter-religious syncretism, which equates all the religions with the unique knowledge of and reverence for God and a Christ-like way of life - all revealed from on high by Christ. Consequently, it is not only the dogma of the One, Holy, Catholic and Apostolic Church in relation to the various heresies that is being attacked, but also the foundational and unique dogma of revelation and salvation of mankind through Jesus Christ in relation to the religions of the world. It is the worst delusion, the greatest heresy of all ages.

 

8.We believe and confess that salvation is possible in Christ alone. The religions of the world, but also the various heresies do not lead man to salvation. The Orthodox Church is not merely the true Church; She is the only Church. She alone has remained faithful to the Gospel, the Synods and the Fathers, and consequently She alone represents the true catholic Church of Christ.  According to the blessed Elder Justin Popovitch, Ecumenism is a common name for the pseudo-churches of Western Europe; their common name is "pan-heresy."[31]

 

This pan-heresy has been accepted by many Orthodox patriarchs, archbishops, bishops, clergymen, monks and laity. They teach it, "bareheaded," they apply it and impose it in practice, communing with heretics in every possible manner - with common prayers, with exchanges of visits, with pastoral collaborations - thus essentially placing themselves outside the Church.[32] Our stance, per the Conciliar canonical decisions and per the example of the Saints, is obvious. Each one must now assume his responsibilities.

 

9.There are of course collective responsibilities also, and chiefly in the ecumenistic conscience of our hierarchs and theologians, towards the Orthodox people (pleroma) and their individual flocks. To them, we declare with a fear of God and with love that this stance of theirs and their involvement in ecumenistic activities are condemnable from every aspect, because: 

 

a)they actively impugn our Orthodox-Patristic Tradition and Faith;
b)they are sowing doubt in the hearts of their flock and unsettle many, leading to division and schism, and
c)they are luring a portion of the flock into delusion, and thus, to spiritual disaster.

We, therefore, declare that, for the aforementioned reasons, those who endeavor within this ecumenist irresponsibility, whatever rank they may hold within the Church Body, contradict the tradition of our Saints and are thus stand in opposition to them. For this reason their stance must be condemned and rejected by the entirety of the Hierarchy and Faithful.[33]

---

[1] See treatise by Gennadius II Scholarios, Patriarch of Constantinople: "Regarding the only way to the salvation of mankind," to George Scholarios "The complete extant works - Oevres Completes de Georges Scholarios," Volumes I-VII, Paris 1928-1936, publ. L. Petit - X. Siderides - M. Jugie, Vol. III, 434-452.

 

[2] John 8:12 "I am the light of the world - whosoever follows Me shall not walk in darkness, but shall have the light of life." John 3:19  "The light had come to the world and men loved the darkness rather than the light."

 

[3] Acts 4:12.

 

[4] 1 John 4:2-3: "Every spirit that confesses Jesus had cometh in the flesh, is from God; and every spirit that does not confess Jesus Christ had cometh in the flesh, is not from God. And this is what you have heard regarding the antichrist: that he cometh and is now already in the world."

 

[5] See "Didaches" (Teachings) of St.Cosmas of Aetolia,  of I. Menounos, "Cosmas of Aetolia teachings" (and biography), Tinos publications, Athens, Didache A1, 37, page 142: "All faiths are false, counterfeit, all of them the Devil's. This I realized as being true, divine, heavenly, correct, perfect, both by my word and by your word: that the faith of the pious and Orthodox Christians is good and holy, and that we must believe and be baptized in the name of the Father and the Son and the Holy Spirit."

 

[6] "Homily prior to the exile" 1, ΕΠΕ 33, 186.

 

[7] Epistle 90, "To the most holy brothers and bishops in the West" 2, ΕΠΕ 2, 20.

 

[8] This refers to those who provoke and innovate with regard to the Faith. It does not mean that Orthodox Christians should have no contact with non-Orthodox in the context of missionary outreach and witness, which would mean the cessation of all evangelism, missionary work, sharing of our Faith, etc. -Ed.

 

[9] Galatians. 1, 9. To Gall. Homily chapt. 1, PG 61, 624.

 

[10] Mansi, 13, 409-412.

 

[11] In our age of "political correctness" this statement may seem outrageous and unnecessarily inflammatory. It is, however, "soft" in comparison to the writings of the Holy Fathers (e.g., note the language of St. Photios the Great throughout his 10th-century treatise against the filioque clause, On the Mystagogy of the Holy Spirit - and this was long before many other heresies were introduced). The Holy Fathers have, for centuries, viewed the Roman Catholicism as a womb of heresies, beginning with the adoption and promulgation of the filioque clause.

Consider the following statements from another Confession of Faith from modern times, the Patriarchal Encyclical of 1848: "As soon as [the filioque] was introduced into the Churches of the West it brought forth disgraceful fruits, bringing with it, little by little, other novelties, for the most part contrary to the express commands of our Savior in the Gospel-commands which till its entrance into the Churches were closely observed.... It drove the theologians of the West, as its defenders, since they had no ground either in Scripture or the Fathers to countenance heretical teachings, not only into misrepresentations of the Scriptures, such as are seen in none of the Fathers of the Holy Catholic Church, but also into adulterations of the sacred and pure writings of the Fathers alike of the East and West."
Similar language is found in the the Patriarchal Encyclical of 1895: "[B]ut the present Roman Church is the Church of innovations, of the falsification of the writings of the Church Fathers, and of the misinterpretation of the Holy Scripture and of the decrees of the holy councils, for which she has reasonably and justly been disowned, and is still disowned, so far as she remains in her error.... [A]s has been said before, the Western Church, from the tenth century downwards, has privily brought into herself through the papacy various and strange and heretical doctrines and innovations, and so she has been torn away and removed far from the true and orthodox Church of Christ." If some find the language of the "Confession of Faith Against Ecumenism" offensive, they might consider whether this is due to a lack of familiarity with the writings of the Holy Fathers, and past confessional statements of the Orthodox Church. - Ed. 

[12] Again, see the Patriarchal Encyclicals of 1848 and 1895, which lay this out in great detail. - Ed.

 

[13] The moral laxity and decadence, even among the clergy, had already been noted at the beginning of the 15th century, by Saint Simeon of Thessaloniki (see 'Dogmatic Epistle 16' in D. Balfour, by Simeon of Thessaloniki (1416/17-1429) "Theological Works," Vlatades Gleanings 34, Thessaloniki 1981, page 218: "And furthermore, that they did not regard fornication at all entailing Hell, not even among their priests, but instead, they would unscrupulously have concubines and youths for fornication and would every day officiate."  Ibid, 15, page 216: "They also do not follow an evangelical lifestyle; for, every kind of luxury and fornication to them is not a reprehensible matter, nor anything else that is forbidden for Christians.") The moral decadence that is observed of late even among the Orthodox clergy is the result of liberalism which accompanies ecumenism and of secularism.

 

[14] The term "Grace" is often misunderstood today. The Patristic teaching on the subject was best expressed by our Venerable Father Diadochus the God-bearer, Bishop of Photike in Epirus. As he writes in his Hundred Texts on Spiritual Knowledge and Discernment: "Before holy baptism Grace encourages the soul towards good from the outside, while Satan lurks in its depths, trying to block all the intellect's ways of approach to the divine. But from the moment we are reborn through Baptism, the demon is outside, Grace is within." And, in our own days, Blessed Archbishop Seraphim of Sophia writes concerning the two forms of Grace: "According to the teaching of the Holy Fathers, the Grace of the Holy Spirit is manifest in two forms: firstly, as an external, providential Grace, which acts in and throughout the lives of everybody, enabling anyone to accept the True Faith; and, secondly, as an internal, salvific Grace, which revivifies, redeems, and functions solely in the Orthodox Church." Here the Confession refers to the latter form of Grace. The general operation of the Holy Spirit among all men is not in question. - Ed.

[15] Dialogue 23, PG 155, 120-121. Epistle regarding blessedness 5, in D. Balfour, Simeon Archbishop of Thessaloniki (1416/17-1429), "Theological Works," Vlatades Gleanings 34, Thessaloniki 1981, page 226. These comments of Saint Simeon should be interpreted on the basis of the Patristic teaching on Grace, as referred to in note 14 above. - Ed. 

[16] Here the Confession speaks generally of Protestantism. Given that there are 26,000+ denominations, it is impossible to make a succinct statement about Protestant tenets that applies accurately to them all. The Confession is admittedly painting with a broad brush, but these are all aspects of Protestantism that apply more or less to all Protestant groups, unless otherwise specified as speaking to particular confessions (such as Calvinism). - Ed. 

[17] "Canonical precision" or akriveia, is the norm, as it is most consistent with the theological principles under-girding the Canons concerning Holy Baptism. Nevertheless, the authors of the Confession would agree that, when canonical presuppositions existed, "canonical dispensation", or oikonomia, has been employed. It is also the case, however, that, in almost every case today, those presuppositions (such as triple immersion) do not exist.  - Ed. 

[18] The reception of a convert into the Church by oikonomia, when indeed it is done within the canonical prescriptions and leads to the same end as akriveia, in no way can be interpreted as altering Orthodox ecclesiology. Employing oikonomia in the reception of non-Orthodox does not mean acceptance per se of non-Orthodox mysteries. The acceptance per se of non-Orthodox mysteries by some Orthodox representatives in the ecumenical movement is impossible to reconcile with Orthodox ecclesiology and is to be rejected as contrary to the Orthodox Dogma of the Church. - Ed.

[19] Canonical Epistle Ά, To Amphilochios of Iconion, 1^st Canon.

 

[20] In the text of the 9th General Convention of the World Council of Churches in Porto Alegre, Brazil in 2006, which was accepted by the representatives of the Orthodox churches and was titled "Called to be the One Chuch," in paragraph 8 it states: "All those baptized in Christ are united in His name."  In paragraph 9: "That we all belong in common to Christ through baptism in the name of the Father and the Son and the Holy Spirit, gives the churches the possibility and it invites them to walk together, even when they disagree. We assure that there is one baptism, exactly as there is one body and one Spirit, one hope in our calling, one Lord, one Faith, one God and Father to all of us (see Ephes.4:4-6)."  The Metropolitan of Pergamos John (Zizioulas) in his work "Orthodox Ecclesiology and the Ecumenical Movement," Sourozh Diocesan Magazine (England, August 1985, vol.21, page 23), had paved the way for this position, by stating: "Within baptism, even if there is a break, a division, a schism, you can still speak of the Church... The Orthodox, in my understanding at least, participate in the ecumenical movement as a movement of baptized Christians, who are in a state of division because they cannot express the same faith together. In the past this has happened because of a lack of love which is now, thank God, disappearing."

 

[21] Apologetics on the flight to Pontus 82, ΕΠΕ 1, 176.

 

[22] To Romans, Homily 22, 2, PG 60, 611. To Philippians, Homily 2.1, PG 62, 119.

 

[23] Confession of faith displayed in Florence, in Documents relatifs au Concile de Florence, II, Oeuvres anticonciliaires de Marc d'Ephèse, par L. Petit, Patrologia Orientalis 17, 442.

 

[24] That is, "churches" in a more or less real, ecclesiological way, implying mystical union with the one, true Church of Christ, the Orthodox Church. - Ed.

 

[25] See I.Karmiris', "The Dogmatic and Symbolic Monuments of the Orthodox Catholic Church," vol. 2, page 958.

 

[26] One recent example of this is found in the declaration of the 9th General Convention of the World Council of Churches in Porto Alegre, Brazil in 2006, which was accepted by the representatives of the Local Orthodox Churches and was entitled "Called to be the One Chuch." In section II, paragraph 6 of the document, which is a common declaration of Orthodox and heterodox, we read: "Each church is the Church catholic and not simply a part of it. Each church is the Church catholic, but not the whole of it. Each church fulfils its catholicity when it is in communion with the other churches." But, as it would be expected, this "new dogma" takes on a wide variety of expressions, from including only two churches, such as (in the "two lung" theory) Roman Catholicism and the Orthodox Church, or three churches, as in the classic Branch Theory of the Anglicans, or including many churches, as has been expressed in the "invisible church" ecclesiology of the World Council of Churches and the "baptismal unity" theory. That which binds these various theories together is a rejection of "ecclesiological exclusivism" and an ecumenism "of return." A sentiment that is said often and by many, including Orthodox primates and hierarchs, is that "a Catholic will not become an Orthodox and vice versa, but we must approach the altar together" (Bishop Tichon, Diocese of Central and Western Europe of the Patriarchate of Bulgaria on his visit to the Pope, October 22^nd, 2009; See http://www.zenit.org/article-27299?l=english).

 

[27] See joint statement by Pope John-Paul II and Patriarch Bartholomew during the latter's visit to Rome on the 29th of June, 1995. The same had been proclaimed at an earlier date by the Combined Theological Committee for the Dialogue between Orthodox and Papists, in Balamand, Lebanon in 1993.

 

[28] The term "valid" here means accepting heterodox baptism "per se", in and of itself, apart from the Church, and has ecclesiological implications which the kat'oikonomia reception of the non-Orthodox can never imply. 

[29] This is a question of methodology, the "essential betrayal" being an abandonment of the patristic methodology of witness, wherein the Scriptural command, "a man that is an heretic after the first and second admonition reject" (Tit 3:10) is followed, if not in word than in spirit. Rather, we have "lodged" ourselves in the World Council of Churches as full organic members, even committing ourselves to dialogue without presuppositions or limits. This disregard for patristic and scriptural guidelines to proper witness inevitably has lead to a betrayal of the Church's self-understanding. 

[30] Ephesians 4:5.

 

[31] Archimandrite Justin Popovitch, Orthodox Church and Ecumenism, Thessaloniki 1974, page 224.

 

[32] What is not meant here is an institutional departure from the Church by excommunication or anathema. And this is clear by the use of the terms "essentially" and "placing themselves." Rather, what is meant is that by their actions and their words they have separated themselves in essence from the Church - from Her Fathers, Her Way and Her Life. They have essentially removed themselves from the Church by no longer following the Holy Fathers, no longer expressing the Orthodox Faith.
The passage draws on the 15^th canon of the 1^st -2^nd Synod. The understanding behind the phrase "essentially placing themselves outside the Church" is clearly implied in the canon when it states: "For not bishops, but false bishops and false teachers have they condemned..." The 15th canon, although praising those who cease commemoration of their bishop, who is teaching heresy "bareheaded", does not make ceasing commemoration a requirement. It leaves the particular coure of action - based on the canons and councils and fathers - to the discretion of each. The Confession follows suit, clearly naming the heresy and calling all to appropriate response ("Our stance, per the Conciliar canonical decisions and per the example of the Saints, is obvious.), but leaving the particulars to each one's discretion ("Each one must now assume his responsibilities"). - Ed. 

[33] As of Janurary 30, 2010 17,250 clergy, monks and laymen have signed this Confession of Faith against Ecumenism. See: http://www.impantokratoros.gr/ABF82395.el.aspx for a complete list of signers.

NOTICE:  

Whosoever of the clergy, monks, nuns and the laity desires to participate in this small deposition of Orthodox confession may declare it, by writing:

"I agree with the Confession of Faith against Ecumenism, and subscribe to it"

They may send this declaration indicating their name and their ecclesiastic, monastic or professional status, to the following address:

Periodical "THEODROMIA",  P.O.Box 1602,  Thessaloniki 541 24,  Greece  -  Fax +30 2310 276590  - email address: palimpce@otenet.gr

The above Confession of Faith has been signed by the following, as a first indication.
It has been signed and will be signed by many more:

Last update: 15 OCTOBER 2009

Metropolitan Panteleimon of Antinoes
Metropolitan Seraphim of Kythira and Antikythira
Metropolitan Kosmas of Etolia and Akarnania
Metropolitan Seraphim of Piraeus
Metropolitan Artemios of Raskas and Prizrenis, Kossovo and Metohia.
Bishop George (Schaefer) of Mayfield, Abbot of Holy Cross Monastery, Wayne, West Virginia
 

Archim. Christodoulos, Abbot of the Holy Monastery of Koutloumousiou, Holy Mountain
Archim. Joseph, Abbot of the Holy Monastery of Xeropotamou, Holy Mountain
Archim. Philotheos, Abbot of the Holy Monastery of Karakalou, Holy Mountain
Archim. Agathon, Abbot of the Holy Monastery of Constamonitou, Holy Mountain.
Archim. Nikodemos, Abbot of the Holy Monastery of Filotheou, Holy Mountain
Protopr. George Metallinos, Peer Professor, School of Theology, University of Athens
Protopr. Theodoros Zisis, Peer Professor, School of Theology, University of Thessaloniki
Archim. Markos Manolis, Spiritual Head of "Pan-Hellenic Orthodox Union"
Archim. Athanasios, Abbot of the Holy Monastery of Stavrovouniou, Cyprus.
Archim. Timotheos Sakkas, Abbot of the Holy Monastery Paraklhtou, Oropos
Archim. Kyrill Kehagioglou, Abbot of the Holy Monastery of Pantokratoros Melissohoriou Langada
Archim. Sarantis Sarantos, Priest of the Dormition of the Theotokos,Amarousio, Attica.
Archim. Maximos Karavas, Abbot of the Holy Monastery of Saint Paraskevi, Milohoriou, Ptolemaidas
Archim. Gregory Hadjinikolaou, Abbot of the Holy Monastery of the Holy Trinity, Ano Gatzeas Volou.
Archim. Athanasios Anastasiou, Abbot of the Hily Monastery of Great Meteorou.
Archim.Theoklitos Bolkas, Abbot of Holy Isihastirio of Saint Arsenio the Kapadocian, Halkidiki
Archim. Chrysostomos, Abbot of the Holy Community of Saint Nikodemos, Pentalofos, Goumenitcha.
Archim. Theodore Diamantis, Abbot of the Holy Monastery of the Theotokos, Molyskepastou, Konitsa.
Archim. Palamas Kyrillidis, Abbot of the Holy Monastery of the Nativity of the Theotokos, Kallipetra, Veria.
Archim. Eudokimos, Spiritual Father of the Holy Lavra of Savva the Sanctified, Jerusalem.
Archim. Chrysostomos, Abbot of the Holy Monastery of Saint Gerasimos the Jordanian, Jerusalem.
Archim. Laurentios Gratsias, Holy Metropolis of Florina, Prespon and Eordeas.
Archim. Meletios Vadrahanis, Holy Metropolis of Florina, Prespon and Eordeas.
Archim. Paul Demetracopoulos, Holy Monastery of the Transfiguration of the Lord, Moutsialis, Veria.
Archim. Ignatios Kalaitzopoulos, Holy Monastery of Saint Paraskevi, Melohoriou, Ptolemaidas.
Archim. Symeon Georgiadis, Holy Monastery of the Holy Trinity, Ano Gatzeas, Volos
Archim. Augustine Siarras, Holy Monastery of the Holy Trinity, Ano Gatzeas, Volos
Archim. Ambrosios Gionis, Holy Monastery of the Holy Trinity, Ano Gatzeas, Volos
Archim. Benedict, Abbot of the Holy Monastery of the Holy Archangels, Prizreni, with following.
Archim. Gerasimos, Abbot of the Holy Monastery of Saint George, Jourgevi Stoupovi, with following.
Archim. Nicholaos, Abbot of the Holy Monastery of the Holy Archangels, Mavropotami, with following.
Archim. Romylos, Abbot of the Holy Monastery of the Entry of the Theotokos, Doumboki Potok, with following.
Archim. Symeon, Abbot of the Holy Monastery of Saint Stephen, Baniska, with following.
Archim. Stephanos, Abbot of the Holy Monastery of the Saints Anargyron Zotsitse, with following.
Archim. Ioannikios Kotsonis, Abbot of the Holy Monastery of the Transfiguration of the Lord, Sohos, Thessaloniki
Archim. Paul Danas, Hieropreacher of the Holy Monastery of Etolias and Akarnanias.
Archim. Constantine Paleologopoulos, retired priest of the Holy Monastery of Kalavriton and Egalias Egio.
Archim. Paisios Papadopoulos, Abbot of the Holy Monastery of Saint Gregory Palamas, Filota, Metropolis of Florina.
Archim. Epiphanios Hadjigiagou, Head Metropolitan of the Church of Florina, Florina.
Archim. Athanasios Siamakis, Hieropreacher of the Holy Monastery of Florina
Archim. Anargyros Afthonidis, Military Priest, Florina
Archim. Augustine Andritsopoulos, Abbot of the Holy Monastery of Myrtias of the Holy Monastery of Etolia and Akarnania.
Archim. Theodosis Kyprianou, Holy Monastery of Saint Filotheou, Skete Saint George, Karyes, Holy Mountain.
Archim. Ignatios Kalaitzopoulos, Holy Monastery of Saint Paraskevi, Milohoriou, Ptolemaidas.
Archim. Ierotheos Skiadas, Abbot of the Holy Monastery of the Dormition of the Theotokos, Vlohou, Agriniou.
Archim. Ioasaph Makris, Holy Monastery of Meteora.
Archim.Kosmas Paleogiannis, Cell of Saint John the Theologian of the Holy Monastery of Dohiariou, Holy Mountain.
Archim. Sevastianos Amantidis, Abbot of the Holy Monastery of Saint Paraskevis Vasiliados, Kastoria.
Archim.Christos Kyriazopoulos, past Educational Adviser, Thessaloniki
Archim. Nektarios Ziombolas, Military Priest
Archim. Joseph Aivazoglou, Holy Church of the Theotokos Ahiropiitou (not made by hand) Thessaloniki.
Elder Gregory, HieromonkHoly IsyhastirionDanieleon, Katounakia, Holy Mountain.
Elder Efstratios, Hiermonk, Holy Monastery of Great Lavvra, Holy Mountain.
Elder Fillipos, Hieromonk, Kalyvi of Great Athanasiou, Mikra Agia Anna, Holy Mountain.
Hieromonk Athanasios, Holy Isyhastirion Danieleon, Katounakia, Holy Mountain.
Hieromonk Nikodemos, Holy Isyhastirion Danieleon, Katounakia, Holy Mountain.
Hieromonk Nephon, Holy Isyhastirion Danieleon, Katounakia, Holy Mountain.
Hieromonk Chrysostom Kartsonas, Kalyvi of Saint George, Holy Skete of Saint Anna, Holy Mountain.
Hieromonk Onoufrios, Kalyvi of the Holy Forerunner, Holy Skete of Saint Anna, Holy Mountain.
Hieromonk Chrysanthos, Kalyvi of the Holy Forerunner, Holy Skete of Saint Anna , Holy Mountain.
Hieromonk Azarias, Kalyvi of the Holy Forerunner, Holy Skete of Saint Anna, Holy Mountain.
Hieromonk Gabriel, Holy Cell of the Theotokos Gorgoepikoou, Holy Monastery of Pantokratoros, Holy Mountain.
Hieromonk Panteleimon, Holy Cell of Saint Panteleimon, Holy Monastery of Saint Pantokratoros, Holy Mountain.
Hieromonk Basil, Abbot of the Holy Monastery of Saints Anargyron, Vratsevo, with following.
Hieromonk Efthimios, Abbot of the Holy Monastery of the Holy Forerunner, Sotsanitsa, with following.
Hieromonk Theoktistos, Abbot of the Holy Monastery of the Holy Trinity, Sopotsani, with following.
Hieromonk Tychon, Holy Isyhastirion of Pantokratoros, Melissohorion
Hieromonk Chariton, Hily Cell of Ascension, Karyes, Holy Mountain.
Hieromonk Nestor.
Hieromonk Augustine, Holy Monastery of All Saints and Saint Savva the Sanctified, Jerusalem.
Hieromonk Modestos Diasakis, Holy Monastery of Saint Paraskevi, Kastoria.
Hieromonk Raphael Kyriakou, Holy Monastery of Saint Raphael-Marina, Larnaka, Cyprus.
Hieromonk Photios Georgiou, Holy Monastery of Kastorias.
Protopr. Lambros Photopoulos, Officiating priest, Holy Church of Saint Kosma Etolos, Amarousio, Attica.
Protopr. John Photopoulos, Officiating priest, Holy Church of Saint Paraskevi, Attica.
Protopr. Athanasios Minas, Loutraki Korinthias.
Protopr. Eleftherios Palamas, Saints Christophori (God-bearers) Ptolemaid.
Protopr. Constantine Mygdalis, In Charge of the Holy Church of Saint Constantine, Volos.
Protopr. Photios Vezynias, Teacher, Holy Metropolis of Langada.
Protopr. Anthony Bousdekis, Abbot of the Holy Monastery of Saint Nicholas of Nicea.
Protopr. Demetrios Vasiliadis, Holy Metropolis of Maronia and Komotini
Protopr. Vasilios E. Voloudakis, Officiating priest, Holy Church of Saint Nicholas Pefkakion, Athens.
Protopr. Vasilios Gogidis, Officiating priest, Holy Metropolitan Church of Saint Nicholas, Megapoleos.
Protopr. Nicholas Zaharopoulos, Officiating priest of the Holy Church of Saint Fanourios, Drapetsonas.
Protopr. Haralambos Lalaitis, Officiating priest, Holy Church of the Theotokos Myrtidiotissis, Piraeus.
Protopr. Chariton Pappas, Officiating priest, Holy Church of Saint Demetrios, Piraeus.
Protopr. Panagiotis Sahtouris, Officiating priest, Holy Church of Saint Nilus, Pireaus.
Protopr. Constantinos Tzafestas, Officiating priest, Holy Metropolitan Church of Kerkyra, Theologian, retired Professor M.E., Kerkyra.
Protopr. Christos Christodoulos, Officiating priest, Holy Church of Saint Constantine and Helen, Piraeus.
Protopr. Radoslav Jankovic, Secretary of the Holy Metropolis of Raskas and Prizrenis and Kossovo and Metohia.
Protopr. Dimitrios Vasiliadis, Komotini.
Protopr. Anastasios Semertzidis, Hierarchal Commissioner of the Kastoria eparchy.
Protopr. George Kougioumtzoglou, Thessaloniki.
Protopr. Constantinos Andreopoulos, Holy Monastery Florinis.
Protopr. Vasilios Christidis, Holy Monastery Attikis.
Protopr. Haralambos Nalpadidis, Holy Monastery Florinis.
Protopr. Photios Bithas, Holy Monastery of Saint Spyridon, Great Yarmouth, England.
Priest Dionysios tatsis, Educator, Konitsa.
Priest Demetrios Sarris, Officiating priest, Holy Church of Pammegiston Taksiarhon, Sesklou, Esonias.
Priest Efthimios Antoniadis, Holy Metropolis of Larisa.
Priest Anastasios Gotsopoulos, Officiating priest of the Holy Church of Saint Nicholas, Patra.
Priest George Papageorgiou, Holy Metropolis Demetriados.
Priest Peter Hirs, Petrokerasa, Halkidiki.
Priest Theophanis Manouras, Officiating priest, Holy Church of Saint Athanasiou Valestinou, Magnesias.
Priest Pashalis Ginoudis, Holy Metropolis of Larisa.
Priest George Diamantopoulos, Lavrio, Holy Metropolis Mesogeas.
Priest Vasilios Kokolakis, Officiating priest, Holy Church of the Holy Cross, Holargos.
Priest Peter Pantazis, Officiating priest, Holy Church of the Transfiguration, Halandriou.
Priest Anthony Valvis, Officiating priest, Holy Church of Saint Nilus, Piraeus.
Priest John Vernikos, Holy Church of the Annunciation of the Theotokos, Montgomery, Alabama.
Priest Nicholas Gavalles, Holy Church of the Holy Apostles, Psalidiou, Amarousio.
Priest Iraklis Drivas, Officiating Priest, Holy Church of the Theotokos Myrtidiotissa, Piraeus.
Priest Demetrios Kalabounias, Officiating priest, Holy Church of Saint Nilus, Piraeus.
Priest Demetrios Lambrou, clergy, Holy Monastery Prevezis, Aneza-Artas.
Priest Basilios Mouzelis, Officiating priest, Chapel of Saints Anargyron, Hospital of Halkidos.
Priest Panagiotis Balis, Officiating priest, Holy Church of the Entry of the Theotokos, Imerovigliou, Thera.
Priest Christopher Chronis, Holy Monastery Etolias and Akarnanias.
Priest Sotirios Manolopoulos, Officiating priest, Holy Church of Saint Basil Vrahneika, Holy Monastery of Patra.
Priest George Vasilakis, Lyon, France.
Priest Theoharis Megas, Hieroteacher, Director of Plystylou, Kavalas.
Priest Daniel de Oliveira Pinheiro, Ukrainian Orthodox Church in Brazil.
Priest Demetrios Sykopoulos, Holy Monastery Kastorias.
Priest Triantafyllos Xeros, Thessaloniki.
Presvytera Maria Tsiplakaki, Vathilakkos, Kozani.
Stewart Demetrios Papagiannis, Officiating priest, Holy Church of Saint Fanourios, Drapetsonas.
Stewart John Psarras, Officiating priest, Holy Church of Saint George Mesoropis, Holy Monastery Eleftheroupoleos.
Stewart John Kyprianou, Officiating priest, Holy Church of Saint Nicholas, Egomi-Lefkosia, Cyprus.
Priest Miltiadis Karagiannis, Kefalohori Imathias.
Hierodeacon Theologos Kostopoulos, Holy Monastery of the Holy Trinity, Ano Gazeas Volou.
Hierodeacon Antonios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Hierodeacon George Theodoridis, Holy Metropolis of Lerou, Kalymnou and Astypaleas.
Hierodeacon Iraklidios Kleanthous, Holy Metropolis Tamasou, Cyprus.
Elder Theoliptos Monk, Hut of the Holy Forerunner, Holy Scete of Saint Anna, Holy Mountain.
Elder Gabriel Monk, Cell of Saint Christodoulou, Karyes, Holy Mountain.
Elder Ilarion Monk, near Arsana Constamonitou, Holy Mountain.
Elder Daniel Monk, Holy Isyhastirion Danieleon, Katanoukia, Holy Mountain.
Elder Akakios Monk, Holy Isyhastirion Danieleon, Katanoukia, Holy Mountain.
Elder Stefanos Monk, Holy Isyhastirion Danieleon, Katanoukia, Holy Mountain.
Elder Paul Monk, Holy Cell of the Holy Apostles, SceteXenofontos, Holy Mountain.
Elder Onoufrios Monk, Holy Cell of the Nativity of the Theotokos, Holy Monastery Pantokratoros,Holy Mountain.                                                                                                                                    
Elder Nektarios Monk, Holy Cell of the Lifebearing Spring, Holy Monastery Koutloumousiou, Holy Mountain.
Elder Isaak Monk, Holy Cell of the Nativity of the Theotokos, Holy Monastery Stavronikita, Holy Mountain.
Elder Moses Monk, Holy Cell of Saint John Chrysostom, Scete of Saint Panteleimon, Holy Monastery Koutloumousiou, Holy Mountain.
Elder Heruvim Monk, New Scete, Holy Mountain.
Monk Arsenios Vliakoftis, Holy Isyhastirion of Saint Arsenios of Kappadocia, Halkidiki.
Monk George, Holy Cell of the Nativity of the Theotokos, Holy Monastery of Pantokratoros, Holy Mountain.
Monk Christopher, Holy Cell of the Apostles, Scete Xenofontos, Holy Mountain.
Monk  Maximos, Holy Isyhastirion Danieleon, Katanoukia, Holy Mountain.
Monk Dositheos, Kathisma Holy Monastery of Koutloumousiou, Holy Mountain.
Monk Spyridon, Cell of Saint Nicholas, Holy Monastery of Koutloumousiou, Holy Mountain.
Monk Damaskinos Agiorite, Holy Cell of the Holy Forerunner, Holy Monastery of Karakallou.
Monk Savvas Lavriotis, Holy Monastery of Great Lavra, Holy Mountain.
Monk Theophilos Agiorite, Holy Cell Sanbri, Holy Mountain.
Monk Paisios, Holy Cell of the Holy Archangels "Savveon", Holy Mountain.
Monk Herouvim, Holy Cell of the Holy Archangels, Saint John Koukouzeli, Holy Mountain.
Monk Nikodemos, Holy Cell of Saint Nektarios, Kapsala, Holy Mountain.
Monk Disitheos, Holy Monastery of the Transfiguration of the Lord, Sohos, Langada.
Monk Chariton, Hut of the Holy Forerunner, Holy Scete of Saint Anna, Holy Mountain.
Monk Nikodemos, Hut of the Holy Forerunner, Holy Scete of Saint Anna, Holy Mountain.
Monk Averkios, Hut of the Holy Forerunner, Holy Scete of Saint Anna, Holy Mountain.
Monk Prodromos, Hut of the Holy Forerunner, Scete of Saint Anna, Holy Mountain.
Monk Arsenios, Holy Hut of Saint Gerasimos, Scete of Saint Panteleimon, Holy Monastery Koutloumousiou, Holy Mountain.
Monk Arsenios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Demetrios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Dionysios, Holy Isyhastiorion Pantokratoros, Melissohoriou.
Monk Efstratios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Ignatios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Mardarios, Jerusalem.
Monk Michael, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Nektarios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Nicodemos Bilalis, Cell of the Visitation (Ypapanti) - Kapsala, Holy Mountain.
Monk Pahomios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Raphael, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Arkadios Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Arsenios Kotzias, Holy Monastery of Saint Paraskevi, Kastoria.
Monk George, New Scete, Holy Mountain.
Monk Efraim Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Zosimas Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Ioannikos Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Iosaph Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Kallinikos Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Lazaros Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem
Monk Merkourios Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Paisios Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Raphael Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Savvas Mousdikas, Holy Monastery of Saint Paraskevi, Kastoria.
Monk Seraphim Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Philotheos Tzimoropoulos, Holy Monastery of Saint Paraskevi, Kastoria.
Monk Herouvim Sabbaite, Holy Lavra of Saint Savva the Sanctified, Jerusalem.
Nun Agathi Antoniou, Abbess, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Mariam, Abbess, Holy Monastery of Saint Laurentios, Pilio.
Nun Christonymphi, Holy Monastery of Saint Laurentios, Pilio.
Nun Laurentia, Holy Monastery of Saint Laurentios, Pilio.
Nun Agathinoi Antoniou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Agathodouli Hondrou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Agathokliti Athanatou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Alexia Peppa, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Vessaria Laskou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Eufimia Dionysopoulou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Thekla Barka, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Theodosia Bouba, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Theoktisti Paila, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Theologia Papadaki, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Theoproti Tzitzira, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Theotekni Mitsikosta, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Theophania Kyriazopoulou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Justina Demetriou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Magdalen Papadam, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Makrina Pappa, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Mariam Kalogianni, Holy Shrine of the Transfiguration of the Lord, Holy Metropolis of Ierissou  and of the Holy Mountain.
Nun Marina Famisi, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Markella Gaki, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Nektaria Bali, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Nikodimi Siahouli, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Kseni Karamihou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Prodromi Kapeti, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Sarra, Abbess, Holy Monastery of Saint Nicholas, Kontsoul, with following.
Nun Silouani Phillips, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Stephania Tesia, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Synglitiki Rekata, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Fevronia Dalla, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Philothei Bali, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Haralambia Mastoraki, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Christoniphi Bandeka, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Chrysostomi Polyzou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Melani, Thessaloniki.
Nun Christodouli, Thessaloniki.


Archimandrite Philemon Castro, Los Banos, Laguna, Philippines                    
Ieromonah Ioan Buliga, Manastirea Jacul Romanesc                      
Ieromonah Leontios, Slobozia, Romania                          
Hieromonk Mark, Economos                              
Hieromonk Nicolas (Vera) Parish Priest of the Parish of Saint Andrew and Saint Nicolas SerbianPatriarchate,  
Jeromonah Naum Mirkovic, Proiguman Manastira Crna Reka Serbija
Hieromonk Nicolás (Vera), Parish Priest of the Parish of Saint Andrew and Saint Nicolás, Alicante (Spain), Serbian Patriarchate
Jeromonah Irinej Ristic, iguman manastira Bogorodia Brainska, eparhija rasko prizrenska i kosovsko-metohijska
Jeromonach Varnava Dimitrijevic, manastir Crna Reka, eparhija rasko prizrenskai kosovsko-metohijska
                   
P. Protopresbitero Jorge (Georgios) Faraj, Sacerdote Ortodoxo del patriarcado de Antioquia en Honduras, Centro America
Protopresbyter Roman Cheb, Russia Siberia, sity Prokopyevsk, Paris Priest, Sacred Temple of Saint Nicholas   
Pr. Constantin Diboș                                   
Presbyter Sasha Petrovich, parish priest os St. Nicholas Serbian Orthodox Church, Omaha, Nebraska, USA   
Priest Koniukhov Dimitry                               
Priest Toderita Rusu, the Ascenssion of Lord, Bucharest Romania                   
Fr. Photios, Spiritual Director, St. James the Just True Orthodox Center website, Russian True Orthodox Church.
Pr. Paroh Mihai Solomon, Parohia Sf. Ilie, Girona, Spania                    
Protodeacon Basil Alexandrovich Yakimov, Russian Orthodox Church               
Diacono Ignacio Miranda, Catedral Ortodoxa Antioquena de San Pedro Sula, Honduras, Centro America
monah Hariton Vlajic, manastir Plocnik, eparhija rasko prizrenska i kosovskometohijska   

Monahia Eufimia, Mănăstirea Sfinţii Arhangheli, Slobozia, România               

Subdeacon Jorge Luiz Slobodaniuk, Ukrainian Orthodox church in Brazil (Ecumenical Patriarchate of Constantinople)

Last update: 15 OCTOBER 2009

    This list will be regularly updated with added names.
Readers can see the constantly updated list of signatures in Greek, here:

http://www.impantokratoros.gr/ABF82395.el.aspx