Athanasios Bollas | June 17, 2025
Every year on June
17, our Church honors the memory of Saint Hypatios of Rufinianai. He is perhaps
a not so well-known Saint, yet his life is very instructive, especially for our
times.
In an age when the
pan-heresy of Ecumenism, neo-idolatry, and neo-paganism are flourishing, in an
age when cessation of communion for reasons of heresy is called schism, in an
age when unconditional obedience to the Bishops is constantly promoted and silence
on matters of faith is presented as a prudent act, the example of the Saints
comes to clarify the Orthodox position and stance.
It was therefore
considered useful to highlight the teaching and example of Saint Hypatios,
through certain incidents from his life and their connection with present-day
circumstances. What did the Saint do when Nestorius began to preach heresy?
What did he do when his Bishop prevented him from reacting against idolatry,
telling him, “You are a monk; sit quietly and be still”?
A few words about Saint Hypatios of Rufinianai
Saint Hypatios of
Rufinianai (circa 366–446 A.D.) [1] was born in Phrygia of Asia Minor to pious
parents, and at the age of 18 he went to Thrace, where he became a monk. After
several years, he moved to Chalcedon of Asia Minor, and together with two brothers
they settled in a monastery that had been built by Rufinus—the monastery of
Rufinianai—hence the “of Rufinianai” in the name of the Saint.
After quite some
time, Saint Hypatios returned to his former monastery in Thrace. However, one
day, as he was praying with a brother, they heard a voice saying: “Hypatios, go to Rufinianai, for I have set
you as a light to the nations unto the ends of the earth.” [2] Thus, by the
command of the Lord and at the request of the monks, at the age of 40, Saint
Hypatios became abbot of the monastery of Rufinus in Chalcedon.
As Kallinikos, the
disciple and biographer of the Saint, informs us, Saint Hypatios had such
Divine Grace that whoever heard him teaching was immediately moved to
compunction and thought that he was being admonished not by a man, but by the
Lord Himself. [3] The Saint was also very ascetical, very merciful, had the
gift of foreknowledge and insight, delivered people from demons, healed various
illnesses, in times of need multiplied water and food through his prayer,
turned people to monasticism by his example, and helped many escape the
delusion of heresy and idolatry.
Having all these
gifts, as was natural, many people turned to him for counsel and help, and
regarded him as their spiritual father. At the age of 80, after Saint Hypatios
had already led 80 of his disciples to the Lord who had reposed before him,
“afterwards he too departed to Him, to receive the recompense for his labors,”
as we read in the Synaxarion of Saint
Nikodemos. [4]
Saint Hypatios: “I cease communion with Nestorius and do
not commemorate his name”
In the days of
Saint Hypatios, Nestorius became Archbishop of Constantinople (428–431 A.D.),
the leader of the Christological heresy of Nestorianism. At that time, the
bishop of Chalcedon—under whose diocese the monastery of Saint Hypatios
belonged—was Eulalius. [5]
We read in the life
of the Saint that, as soon as the three years were completed from the
enthronement of Nestorius in Constantinople, the evil treasure of Nestorius’s
heart began to be partially revealed. During one of his sermons, “he spoke ineffable things concerning the
Lord, against his own head,” [6] meaning that what he said was not based on
Holy Scripture or the Fathers but came from his own head—he made them up from
his own mind, just as heresies in general arise from proud minds.
Continuing, the
biographer of Saint Hypatios writes:
“When
Hypatios realized that the views of Nestorius were not as they ought to be, he
immediately erased his name from the diptychs of the Church, so that it would
not be mentioned during the Proskomide.
When the most pious bishop Eulalius was informed of this, he feared the outcome
of such an action; and as the matter spread, Nestorius himself told him to
scold Hypatios—because Nestorius was still bishop in Constantinople.
And
thus, Eulalius says to Hypatios:
– Why did you erase his name
before seeing what would happen?
And
Hypatios said:
– From the moment I learned
that he speaks badly of my Lord, I cease communion with him and do not
commemorate his name; he is no longer a bishop.
Then
Eulalius said to him angrily:
– Go and correct what you have
done, for I can also punish you.
And
Hypatios replied:
– Do whatever you wish; for I
have decided to suffer everything, and with this decision I have chosen this.” [7]
As is well known,
Nestorius and his heretical teachings were condemned by two Ecumenical
Councils: the Third (Ephesus, 431) and the Fourth (Chalcedon, 451). Thus, he
remained on the throne of Constantinople for only three and a half years. This
had been revealed in a vision [8] to Saint Hypatios even before Nestorius was
enthroned. In that vision, he saw the enthronement and heard a voice saying: “Three spans and half a span, and the tare
shall be uprooted”—that is, three and a half years, and the weed, meaning
the heretic Nestorius, will be uprooted. Thus, Saint Hypatios began to inform
and warn the brethren in order to protect them from the heresy, telling them
what he had seen: “I have seen concerning
him that he will sway in his faith”—that Nestorius would go astray in
matters of the faith.
Indeed,
characteristic of Nestorius’s arrogance is the fact that, once he ascended the
throne, and having been informed about the vision, he would send clerics to
Saint Hypatios, telling them: “Go and say to that one who sees dreams and
imagines various things, that I will rule the city for 20 years—so where are
your fantasies?” Saint Hypatios, remaining steadfast, would reply: “Tell the Bishop that, if the things I saw
come to pass, then it was a revelation from God; otherwise, I imagined them as
a man.” With his replies and his overall attitude, the clerics marveled at
the Saint’s discernment, and Nestorius eventually ceased sending clerics.
Drawing a parallel
between what has been mentioned so far and the current ecclesiastical
situation, we can derive many conclusions. First of all, it becomes clear that
the cessation of ecclesiastical communion with someone who holds heretical
views is not only not forbidden, but stems, among other things, from the
example of the Saints. Many today, either out of ignorance or self-interest,
claim that until a cleric is officially deposed, ecclesiastical communion with
him is obligatory—even if that cleric is teaching heresy.
On the contrary,
however, as we have seen, Saint Hypatios hastened to cease communion with
Nestorius immediately upon learning that he was publicly preaching
heresy—before Nestorius was condemned synodally. This immediate reaction of
Saint Hypatios recalls the words of Saint Basil the Great, who, referring to
Orthodox clerics who had been falsely accused of heresy, writes: “Not even temporarily would we accept
association with them, if we found that they were deficient in the faith.”
[9]
The Bishop of Saint
Hypatios, the “most pious” Eulalios, feared the consequences of such an action
and, being pressured by Nestorius, attempted to prevent the Saint from
reacting. He believed that the Saint should not have done such a thing “before
seeing what would happen,” that is, before Nestorius was deposed. Similarly,
there are today priests and bishops—even some with an Orthodox mindset,
“pious”—who, with or without intimidation and pressure, hinder the patristic
practice of ceasing commemoration, promoting the mistaken notion that a council
against the heretic must first take place.
Unfortunately, they
ignore or deliberately overlook the example and teaching of so many Saints, as
well as the Holy Canons—such as the 15th Canon of the First-Second Council,
which explicitly praises the cessation of communion “prior to synodal judgment.”
[10] Saint Hypatios, however, makes the Orthodox stance clear, saying: “From the moment I learned that he speaks
badly about my Lord, I cease communion with him and do not commemorate his
name.” It becomes evident here that the cessation of communion can take
place from the very moment someone begins to preach heresy. After all, the
ultimate aim of ceasing commemoration is to bring about a future Orthodox
Council that will condemn the one who unrepentantly holds and teaches heretical
views.
Saint Hypatios even
concludes by saying of Nestorius that “he
is no longer a bishop”! In other words, he has lost the essence of his
office, even if formally—since he has not been deposed—he still holds the rank
of bishop. Since, therefore, he no longer oversees (ἐπι-σκοπεί; σκοπέω – σκοπῶ = keep watch, be vigilant [11]), that
is, he does not keep watch to protect his flock from heresy but, on the
contrary, leads it into delusion and perdition, he is no longer a bishop as
Christ wills but a “false bishop” and “false teacher,” as the aforementioned
Holy Canon (the 15th of the First-Second Council) characteristically calls
those bishops in name who preach heresy “bare-headed.”
Next, the bishop of
Saint Hypatios, Eulalios, resorted to intimidation: “Go and correct what you have done, for I can also punish you.”
Just as Eulalios threatened the Saint with punishments if he did not change his
stance, so too today it is a common occurrence for priests and monks who react
against the pan-heresy of Ecumenism to be threatened and subjected to
persecution, suspension, excommunication, and other penalties, with the aim of
breaking their zeal. Just as Nestorius told Eulalios “to scold Hypatios,” so also in our own days we see, for example,
Bartholomew of Constantinople sending a letter to Ieronymos of Athens, [12]
urging him to “proceed with the
appropriate [...] admonitions and exhortations, [...] under the threat of
imposing [...] the prescribed sanctions” on those priests (“Protopresbyter Theodoros Zisis and
like-minded clergy and laity”) and Bishops who oppose the decisions of the
pseudo-council at Kolymbari.
Thus, the
heresy-leaning parties confirm that they fear reactions—especially the
cessation of communion—since their disastrous plans are threatened. After all,
let us not forget, for example, when Bartholomew, in a speech at Mount Athos,
indirectly but clearly warned the monks not to cease commemorating him, as was
highlighted by Katanyxis in a
relevant article titled “Bartholomew revealed what he fears most – His speech
at the Holy Monastery of Karakallou.” [13] Or when Ieronymos, during the
ordination of the new Metropolitan of Kastoria, Kallinikos, said [14] that
anyone who disagrees with the Synod and “whose opinion is strong,” “should
[...] retire to his home.” Also telling is that, later in the same speech,
after distorting the true meaning of the word “walling off” [ἀποτειχίζομαι], about which he even
emphasized that “many [...] hear it and shudder and do not want it,” he said to
the new Metropolitan: “I believe that you will never bring us into such
difficulty.”
It is therefore
clear that they are troubled, just as the heretic Nestorius was troubled when
he saw Saint Hypatios cease ecclesiastical communion with him. This is why they
attempt to slander and dissuade from Canonical Walling Off. Yet despite the
pressures, the Saint, with boldness, self-denial, and confessional courage,
declared that he was ready to resist to the end: “Do whatever you wish; for I
have decided to suffer everything, and with this decision I did this!” This is
the Orthodox stance that the Saints teach us—not unconditional submission and
obedience to Bishops and Councils, as various clergy and theologians teach us
today.
Another noteworthy
point in this account from the life of Saint Hypatios is the fact that,
although the Saint had already been informed by a vision that Nestorius would
be deposed (“Three spans and half a span,
and the tare shall be uprooted”), this did not stop him from confessing
Orthodoxy and fighting against heresy as soon as it appeared. In contrast, in
our own days, we see a prevailing tendency toward complacency—that the
faithful, both clergy and laity, need not struggle against Ecumenism, because,
for example, global events (wars, etc.) will eventually lead to a change in the
ecclesiastical situation and Ecumenism will disappear. [15]
We see, however,
that the Saints did not have such a mindset. Saint Hypatios, despite the fact
that he even knew how soon Nestorius would be deposed, did not rest in that
knowledge, but fought vigorously against Nestorius’s novel teaching, in order
to protect himself and his brethren from delusion. Saint Paisios clarifies on
this matter that the reaction of Christians is necessary, regardless of how God
will arrange events: “The presence of
Christians is now a confession of faith. One may help more through prayer, but
others will take advantage of one’s silence […] If some do not begin to strike
at evil, to rebuke those who scandalize the faithful, greater harm will come. […]
What God will do is another matter.” [16]
The venerable elder
Philotheos Zervakos, spiritual child of Saint Nektarios, characteristically
teaches us: “Christ will not abandon His Church, but we too must do what we are
obligated to do, and blessed are those who will remain faithful to the Orthodox
faith and confession unto death.” [17] Likewise, the late militant Bishop of
Florina, Augoustinos Kantiotis, with his charismatic and awakening speech,
emphasizes:
“Some may say, ‘God will
provide...’ God indeed provides. Nothing happens on earth unless God wills it.
But God also wants us to be fighters on earth. [...] They have a system to tear
down the Church of Christ. Therefore, we too must be ready to defend what is
sacred and holy. And we should not only say ‘God will provide...’ and ‘the
gates of Hades shall not prevail against it’ (Matt. 16:18). Certainly, the
Church will not disappear from the world; but it can disappear from Greece,
just as it disappeared from Asia Minor. Where is the Church of Asia Minor?
Where are its fifty metropolises, where are its other churches, where are its
monasteries, where are its holy shrines, where are its relics, where...,
where..., where...?” [18]
Saint Hypatios, the flourishing of idolatry, and the
indifference of the Bishop
Let us examine one
more account from the life of Saint Hypatios, which is also instructive for our
present time.
We read:
“Once,
at another time, the prefect Leontios attempted to revive the ancient Olympic
Games in the theater of Chalcedon, which the previous emperors and the worthy
of remembrance Constantine had abolished. When Hypatios was informed of this,
he showed such great zeal that he wept groaning, cried out to God, and said: My Lord, am I to see idolatry flourish in my
lifetime? Do not permit this, O Master. And he immediately said to his
brethren: ‘If anyone is afraid to die for Christ, let him not come with me.’
About twenty brethren followed him.”
And
immediately he ran to Bishop Eulalios; and as the bishop sought to learn the
cause of his distress, he said to him:
— I have heard and learned
that idolatry is about to revive through the Olympic games next to us and
beside the holy church of God, and I have decided to go to the theater and to
die, rather than allow this to happen.
The
bishop, once again, opposed him, saying:
— Do you wish to die, even
though no one is forcing us to sacrifice to the gods? You are a monk; sit and
be still, for this is my concern.
But
he said:
— Precisely because it is your
concern, but you do not care, seeing that the Lord is being dishonored by those
who undertake such things, and that the Christian people, in their ignorance,
are being led toward idolatry—this is why I have come to protest to your
holiness and to inform you that tomorrow, when the prefect goes to attend the
festival, I intend to enter the theater with all the monks, to drag the prefect
down from his throne, and thus to die for Christ, rather than allow these
things to take place while I live.
The
bishop had, on other occasions as well, insulted and humiliated him. But
Hypatios, without wasting any time, ran to the archimandrites, saying:
— Struggle with me to drive
out the devil, or else let us die for God.
Then
they all were filled with joy and obeyed him as their father. When the prefect
Leontios learned that the monks had agreed to oppose him, he remained across
from Constantinople under the pretext of illness and did nothing of what he had
intended to do. Truly, because Hypatios had resolved to contend, the Lord
overturned the decision of those who were plotting evil things.” [19]
We see, then, yet
another instance in which Saint Hypatios reacted immediately, as soon as he
realized that the Christians were in danger of being led astray—this time by
the delusion of idolatry.
Just as in the time
of Saint Hypatios, so also today, idolatry is experiencing great
flourishing—both worldwide and in our own country. It is no coincidence that
more and more events and practices of idolatrous content and origin are being
promoted and advertised, such as carnivals, [20] Halloween, [21] color
festivals, [22] firewalking rituals [anastenaria],
[23] yoga, [24] divination (tarot cards, coffee reading, etc.), [25] tattoos,
[26] astrology, [27] homeopathy, [28] magic, [29] and others.
Characteristic is
the spread of occultism [30] and neopaganism, about which we read:
“A
serious indication of the spiritual misguidance of man in recent years is the
emergence and development of the global neopagan movement. [...] It manifests
as an effort to revive ancient religious beliefs and rituals, bearing a strong
naturalistic and pantheistic character. [...] In Greece, there is an attempt to
revive ancient Greek pagan religious forms.” [31]
In 2003, a
scholarly conference was organized against Neo-idolatry under the title:
“Phenomena of Neo-idolatry. Dodecatheism – Undermining of the Old Testament –
Olympic Games,” despite the reactions of neo-idolatrous associations. In the
conclusions of the conference, we read:
“Neo-idolatry
constitutes a real pastoral problem. [...] [Its momentum] is due not to the
charm of forgotten, nonexistent, and powerless gods, but to the financial power
of its promoters, who publish dozens of magazines and printed materials and
appear on television almost daily, part of which they control. [...]
Neo-idolatry, or neopaganism, or antiquity-worship is not only a Greek but a
global phenomenon. The attempt to revive the ancient national religions,
exploiting the patriotic sentiments of the people, is a goal of the so-called
New Age, to which it belongs. It is supported by local Masonic lodges, which
are not interested in any specific religion, but in promoting syncretism and
binding people to a pan-religion, so that the New World Order may be imposed
globally.” [32]
Thus, the
pan-heresy of Ecumenism—what else is it but idolatry [33]?—since it leads to
the acceptance of and communion with the idolatry of heresies and other
religions, while we know that “All the gods of the nations are demons” (Psalm
95:5). Ecumenism even reaches the point of blatant and undisguised
neo-idolatry, when, for example, we have joint prayer (Greenland) before a
glass sphere, which in occult neopaganism symbolizes the “Goddess Earth” [34],
as well as idolatrous performances by priestesses, pagans, and sorcerers during
interfaith prayer gatherings (Assisi, etc.) [35]. What is most grievous,
however, is that these things take place with the support—and even the
participation—of “Orthodox” hierarchs.
Saint Paisios said
on this matter:
“The Holy Fathers knew
something and forbade relations with heretics. Today they say: ‘Not only with
heretics, but also with Buddhists, and fire-worshippers, and demon-worshippers
we should pray together. Orthodox must also be present at their joint prayers
and conferences. It is a presence.’ What presence? They solve everything with
logic and justify the unjustifiable” [36]. And elsewhere: “When all gather—what
magicians, what fire-worshippers, what Protestants, a whole crowd—you can’t
even make sense of it, in order to bring peace to the world, how can they help?
May God forgive me, these are rags of the devil. Can peace be made through
sinful partnership?” [37].
Focusing now on the
Olympic Games, we saw in the above account that Saint Hypatios strongly opposed
their taking place, when he learned that “idolatry is about to revive through
the Olympic games next to us and next to the holy church of God.” We read, in
fact, that “he showed such great zeal that he wept groaning, cried out to God,
and said: My Lord, am I to see idolatry flourish in my lifetime? Do not permit
this, O Master.”
But even in today’s
Olympic Games, unfortunately, idolatrous remnants have not disappeared.
According to the conclusions of the aforementioned conference on neo-idolatry:
“The
Olympic Games are a product of Hellenism’s love for physical exercise,
alongside the cultivation of the spirit. Although they had attained great
glory, they gradually declined, [...] and thus reached total disrepute during
the Hellenistic period, so that their abolition in 393 A.D. was the greatest
benefit granted to them. Their revival in 18th-century France was linked with
the revival of idolatry. Moreover, the ritual of the lighting of the Olympic
flame, established by the Nazi regime in Germany (1936), is itself idolatrous
and, unfortunately, continues to be preserved with the same ceremonial format
to this day.” [32]
Fortunately,
however, voices of opposition against the idolatry of the Olympic Games have
not disappeared. The Emeritus
Professor of the Theological School of the Aristotle University of
Thessaloniki, Fr. Theodoros Zisis, in an article he wrote in 2004, before the
holding of the “degraded Olympic Games, much-advertised and heavily promoted
with the participation even of the Church,” commenting among other things on
the exhortation of the Church of Greece [38] for volunteer participation in the
Athens Olympic Games, states characteristically:
“Today Neopaganism,
Neo-idolatry, has raised its head boldly and is almost directing the events of
the Olympic Games, especially through the prayers to Apollo during the opening
ceremony and the worldwide tour of the ‘sacred’ flame through the cities and
towns of Christian Greece, in order to ‘illuminate’ the world, as a substitute
for the divine and uncreated Light. [...]
Instead of us in the Church
encouraging the participation of youth in the Olympic Games [...] through
volunteering [...], we should be doing in neo-pagan Athens what the two
Christian youths, the great Fathers and Teachers Basil the Great and Gregory
the Theologian, did in ancient Athens, the city of idols par excellence: to
exclude all other paths, all other events, not to push the youth into other
directions, apart from the two—Church and school [...]. In the salty sea of the
world, Christians must become a stream of fresh water that flows unaffected by
the salt, or a creature that leaps about, unaffected, within a fire that
consumes all things.” [39]
Likewise, the late
abbot of the Holy Monastery of Gregoriou on Mount Athos, Fr. Georgios Kapsanis,
“moved by pain for the course of our Homeland,” referred “to the matter of the
pagan events which, as they ought not, accompany the Olympic Games,” saying:
“How, then, will faithful
Orthodox Greeks accept them [the Olympic Games], when they are being used to
promote and spread neo-idolatry and the pan-religion of the New Age [...]? How
will Orthodox Christians accept Olympic Games that begin with invocations to
Apollo and are accompanied by prayers to Zeus and other ‘gods’ [...?] Do the
authorities not consider that our Homeland is soaked with apostolic and
martyrial blood? [...] Why such contempt for our Hellenic-Orthodox Tradition
and culture, which glorified our Nation? We raise a cry of protest that reaches
to heaven for the desecration of our Orthodox Homeland through the attempted
restoration of the false gods of the twelve-god pantheon. We beseech the
responsible officials of the State to order the removal of every pagan element
from the events welcoming the Olympic flame in various cities and from the
remaining ceremonies during the Olympic Games.” [40]
In 2010, the
European Special Olympics Games were held, an event similar to the Paralympic
Games, for children and adults with intellectual disabilities. As part of these
games, a flame-lighting ceremony for the Special Olympics took place in
Alexandroupoli. What was unprecedented was that this idolatrous ceremony took
place both in the courtyard and inside a sacred church (Church of the Panagia Kosmosoteira of Feres), with
Anthimos of Alexandroupolis handing over the flame to a priestess. [41]
The late abbot of
the Holy Monastery of Pantokrator in Melissochori, Fr. Kyrillos, wrote at the
time:
“With deepest sorrow we were
informed of the action of the Metropolitan of Alexandroupolis, Mr. Anthimos.
[...] We consider this act inappropriate and unacceptable, entirely unbefitting
the holiness of our worship and its sacred spaces. We believe that every
right-minded Christian shares this view and watches with bewilderment a
theatrical performance taking place inside a sacred church—and indeed within
the ‘Holy of Holies’ (!!??). An Orthodox Bishop, vested in his hierarchical
mantle, participating in this and exiting the Holy Sanctuary through the Royal
Doors together with a young girl (!!??). Moreover, this young girl and several
other participants are referred to as ‘priestesses’ (!!??). How can this entire
spectacle be characterized? [...] It is impossible for us to remain silent and
not denounce such a situation, also conveying the outcry of many faithful.” [42]
We see, then, from
all the above that even in our own days an attempt is being made to revive
idolatry through the Olympic Games and not only, accompanied by the silence of
hierarchs—or even by their participation. We, however, should be taught by the
example of the Saints, such as Saint Hypatios. The Saint knew the words of Holy
Scripture: “Little children, keep
yourselves from idols” (1 John 5:21), and he was determined to go to the
theater of Chalcedon, where the Olympic games were to take place, in order to
prevent, together with some of his brethren, the attempted revival of idolatry.
He preferred, as he said, to die for Christ rather than to allow such things to
happen while he was still alive.
Bishop Eulalios,
perhaps wishing in this way to justify his own inaction regarding this matter,
responded to Saint Hypatios: “Do you
wish, then, to die, since no one is forcing us to sacrifice to the gods?”
However, the fact that there is no compulsion to participate in such events
does not negate the real danger of idolatrous delusion, which spreads through
these activities. Therefore, the forceful reaction of Saint Hypatios is not
only not irrational, but on the contrary, it is an expression of the Saint’s
great love for his fellow human beings and for Christ.
Eulalios continued
his attempt to prevent Saint Hypatios, saying to him: “You are a monk; sit and be still, for this is my concern.” An
argument that is heard repeatedly today against those who react to the issue of
Ecumenism and other deviations. Unfortunately, the notion prevails that only
the Bishop has the right to speak out, only he has the gift to discern
situations, and when the Bishop does not react, the rest (priests, monks,
laypeople) are required to follow him and remain silent. Especially regarding
monks, it is often claimed that their sole duty is the hesychastic life (“sit
and be still”) and that they should not be concerned with the spread of
delusion in the world.
We hear, for
example, among many others, Hieromonk Antipas Skandalakis from Mount Athos—a
well-known advocate of unconditional obedience—in one of his usual attempts to
distort the Orthodox stance toward heresy, saying: “Why should people care [about] what the Ecumenical Patriarch is doing
or what the Patriarch of Moscow is doing, etc.? These are problems of the
Churches, of the primates, of the Synods—they’ll find a way at some point [to
resolve them].” [43] Or elsewhere: “Elder
Theodosis, whom we had at our cell, used to say, [...] as soon as he heard
someone shouting about Orthodoxy, about Patriarchs, about Ecumenism, [he would
say,] ‘Oh come on, blessed one, shrink into your little corner, say “Lord have
mercy” and leave those things to others.’” [44]
But what did Saint
Hypatios reply to his Bishop’s “sit and be still”? In his disarming response,
the Saint clarifies to Eulalios that he protests and resists “precisely because
it is your concern, but you do not care.” Indeed, the protection of the flock
is primarily the duty of the Bishops. As Saint John Chrysostom teaches,
addressing the “leaders of the Churches,” Bishops are called—following the
example of the Lord, who arranged all things “for the salvation of our race”—to
be vigilant “in all things, both driving out the wolves and guarding the
flock.” He characteristically says: “Hear, O shepherds, and tremble, and do not
be silent, but preach the word; give no place to the devil, give no prey to the
wolves.” [45]
But what happens
when the Bishops remain silent and do not preach the word of Orthodoxy? When
they do not drive out the wolves and leave the flock—entrusted to them by
God—unprotected? Should monks, priests, or even laypeople also remain silent?
Of course not. It is precisely then that there is a need for them to react,
since through the Bishop’s indifference the people are led into delusion. This
is exactly what the example of Saint Hypatios teaches, who, being a monk, chose
to resist the revival of idolatry “seeing the Lord being dishonored [...] and
the Christian people, in their ignorance, being led into idolatry.”
This courageous
stance of Saint Hypatios is brought to mind in our time by the corresponding
confessional stance of the late militant Fr. Nikolaos Manolis, who with similar
boldness and self-denial responded to Anthimos of Thessaloniki, who hindered
him and forbade him [46] from speaking out against heresies in general and
against Ecumenism. In numerous talks, the late Fr. Nikolaos characteristically
stated:
“So
I go to the Metropolitan who summoned me [Anthimos], and he says to me: ‘Who
are you? Why are you speaking about the Patriarch and about heresies? [...]
Aren’t you ashamed? You were the one to speak?’ I said to him: ‘Who should
speak? [...] If you speak out against heresies, I will speak about prayer,
about the prayer rope, and about fasting. But since you are not speaking about
heresies, someone has to speak.’” [47] “‘If you [Mr. Anthimos] speak about the
Pope, about Bartholomew, then I will have no need to speak. You go out—since
you have the knowledge and the episcopacy—and defend the faith.’ In his office
he had told me: ‘Leave those things to me. [...] When you want to say something
about the Patriarch, come to my office and whisper it in my ear. Let no one
hear us. I know what to do.’ He did nothing. I would tell him [...] and he
would say: ‘Don’t get involved, I’ll take care of it.’ And he did nothing...”
[48] “‘If you [Mr. Anthimos] speak out against Ecumenism [...] and take the
lead in fighting this heresy, I will step back; I have no reason to be out in
front. But not seeing you confronting Ecumenism—this dreadful heresy—I feel the
need to fill the gap that I see exists’” [49].
Resistance to
heresy, then, is indeed primarily and chiefly the work of the Bishops—but not
exclusively so. Saint Theodore the Studite clarifies that when “Christ is
persecuted,” it is necessary for the truth and “the word of Orthodoxy” to be
proclaimed with boldness by everyone, “not only if one is prominent in rank or
knowledge,” but even if he holds the position of a disciple [50]. He
emphatically states that
“when
it concerns the faith, it is not fitting for anyone to say: ‘Who am I? A
priest? [...] A ruler? [...] A soldier? [...] A farmer? [...] A poor man? [...]
I have no place or responsibility in the matter.’ Woe to you—will the stones
cry out while you remain silent and unconcerned?” “For it is a commandment of
the Lord not to remain silent in a time when the Faith is in danger. For He
says, ‘Speak, and do not be silent’” [51].
In the same spirit,
the teacher of Saint Mark of Ephesus, the monk Joseph Bryennios, clarifies that
when the faith is in danger, then confession is necessary—not only, for
example, from the bishop, but from anyone who is able to confess:
“Everyone
who is able to speak the truth and does not speak it will be condemned by God.
And this applies when it is the faith that is in danger. For to remain at ease
in such matters is proper to denial, but to speak is that of sincere
confession” [52].
Also very
characteristic is the stance of Saint Aphraates, who lived during the time when
Arianism was prevailing. Although he was a monk, the Saint left his monastery
and “went down to Antioch, teaching the Christians and strengthening them in
Orthodoxy.” His instructive response, when asked by the Arian emperor Valens,
“Why did you leave your quietude and walk about in the city?” was the
following: “I see that the house of my Father God is burning, and for this
reason I run and strive in every way to extinguish the flame. If you accuse me
for having left my quietude, rather accuse yourself, for you have set fire to
the house of God, and do not accuse me, who am struggling to extinguish it”
[53].
Likewise, Saint
John of Damascus, beginning his first discourse against the Iconoclasts—which
he wrote while still a layman [54]—states:
“Certainly,
we ought, always mindful of our unworthiness, to keep silent and confess our
sins to God—but this applies when all things are well in due season. However,
since I see the Church [...] being shaken by the violent breath of evil spirits
[...] and [...] the people of God and the divinely-given ancient teaching of
the Church being fragmented into various doctrines, I considered it
inappropriate to remain silent [...] recalling the judgment that threatens,
saying: ‘If anyone hides something out of fear and conceals it, My soul shall
not be well pleased in him’ [Hab. 2:4], and, ‘If you see the sword coming and
do not warn your brother, I will require his blood at your hand’ [Ezek. 33:8].
Therefore, being stirred by an unbearable fear, I resolved to speak, not
regarding the majesty of kings before the truth” [55].
It is clear, then,
from the above examples of the Saints that in difficult times for our faith,
the Orthodox stance is not silence and complacency on such matters, but
confession. No one—not the simple priest, nor the monk, nor the layperson—is
superfluous in the struggle for the faith, to which Holy Scripture calls us,
saying: “Contend earnestly for the faith which was once delivered unto the
saints” (Jude 1:4). All Christians are necessary and have a voice—especially
when the Bishop either fails to protect the flock or is himself the one leading
it into delusion. “And if the blind lead the blind, both shall fall into a
ditch” (Matt. 15:14).
Concluding the
above account from the life of Saint Hypatios, his biographer notes that in the
end those Olympic Games were indeed cancelled, concluding: “because Hypatios
resolved to contend, the Lord overturned the decision of those who devised
evil.” The Saint was prepared even to die for the truth, and God blessed his
struggle. This, after all, is also what the passage from the Old Testament
teaches us: “Strive for the truth unto death, and the Lord God shall fight for
you” (Sirach 4:28). Thus, we have the synergy of God and man. It is, of course,
God who brings about the reversal (“the Lord overturned the decision of those
who devised evil”), but He also expects us to carry out His will in cooperation
with Him (“because Hypatios resolved to contend”). As we are characteristically
taught by Saint Barsanuphius: “What greater spiritual fruit is there than to
struggle for the faith of Christ and to establish Christianity? Of course, it
is chiefly through Christ that it is established, but God wishes to test the
intentions of men, so that it may be clearly shown to which side they incline”
[56].
In closing, we pray
that God, through the intercessions of Saint Hypatios of Rufinianai, may
enlighten us all to follow the example of His Saints, protect us from every
kind of delusion and heresy of our time, and grant us a militant and Orthodox
mindset!
References
[1]
Rafał Kosiński, Holiness and Power,
p. 25. https://library.oapen.org
[2] Callinicos, Vie D’hypatios (Monk
Callinicos, Life of Our Holy Father
Hypatios of Rufinianai, original ~450 A.D.), ed. G. J. M. Bartelink, Sources Chrétiennes no 177, Paris 1971,
ch. 10, para. 4, p. 108. https://www.scribd.com/
[3] Callinicos, Vie D’hypatios…,
prologue, l. 16, p. 72.
[4] Saint Nikodemos the Hagiorite, Synaxarion
of the Twelve Months of the Year, Zakynthos 1868, vol. III, on June 17, p.
112. https://books.google.gr
[5] Vasileios A. Mystakidis, Episcopal
Lists, Epetiris of the Society for
Byzantine Studies, issue 12, 1936, p. 230. https://core.ac.uk
[6] Callinicos, Vie D’hypatios…, ch.
32, paras. 9–10, p. 212.
[7] Original text: Callinicos, Vie
D’hypatios…, ch. 32, paras. 11–16, pp. 212–214. Translated text: Life of Saint Hypatios, trans. A.
Arvanitis, Flowers of the Desert
series, no. 6, Athens 1973, pp. 93–94. See also Monk Theodoritos, Monasticism and Heresy, Athens 1977, p.
42. https://www.scribd.com
[8] Callinicos, Vie D’hypatios…, ch.
32, paras. 1–8, pp. 208–212.
[9] “Nor even for a time would we have accepted communion with them, had we
found them defective concerning the Faith.” – Basil the Great, Letters to Peter, Bishop of Alexandria,
P.G. 32,993–995. https://archive.org
[10] Text on Katanyxis, titled
“Translation of the 15th Canon of the First-Second Council”: https://katanixi.gr
[11] Liddell & Scott, Greek-English
Lexicon, entry “ἐπι-σκοπέω”: https://www.greek-language.gr
[12] Letter from the Ecumenical Patriarch to Archbishop Ieronymos concerning
those opposing the Council of Kolymbari, 18/11/2016. Protocol No. 1153: https://web.archive.org
[13] Article in Nychthemeron
(28/5/2022), titled “Bartholomew at Mount Athos: Monks are not above, or
beside, but within the Church”: http://www.nyxthimeron.com
Article in Katanyxis (6/6/2022),
titled “Bartholomew revealed what he fears most. His speech at the Holy
Monastery of Karakallou”: https://katanixi.gr
[14] Article on Orthodoxia News Agency
(10/10/2021), titled “Message from Ieronymos: Above all, the unity of the
Church (VIDEO)”: https://www.orthodoxianewsagency.gr
Video titled “Ieronymos on Walling Off”: https://youtu.be See also: Article on Ekklisia Online (14/10/2021), titled
“Ambrosios to Archbishop on walling off: You are mistaken, Your Beatitude—you
have torn the Church apart”: https://www.ekklisiaonline.gr. Article on Katanyxis (6/11/2021), titled “Very weak
reasoning, Mr. Ieronymos”: https://katanixi.gr
[15] See video titled: “Fr. Nikolaos Manolis, Response to Metropolitan Morphou
about the vision of Elder Ephraim of Philotheou [VIDEO 2019]”: https://youtu.be
[16] Saint Paisios the Athonite, Words II
– Spiritual Awakening, Souroti Thessaloniki 1999, ch. 2 – “The presence of
the Christian is a confession of faith,” p. 43. Digital edition (PDF), 1999, p.
26: https://app.box.com
[17] Proceedings from the memorial event for Elder Philotheos Zervakos,
Thessaloniki, 11 May 2014, Greetings and speeches, p. 78. https://www.orthodoxoskypseli.gr
See also: Archimandrite Philotheos Zervakos, Paternal Exhortations, Truths of Pain and Love for a Safe Ascent to
Heaven, Orthodoxos Kypsele Publications, Thessaloniki 2014.
[18] Bishop Augoustinos Kantiotis, Christians
in the Last Times, 2nd expanded ed., Kozani 2008, p. 102. https://www.augoustinos-kantiotis.gr
[19] Original text: KalliniKos, Vie
D’hypatios…, ch. 33, paras. 1–12, pp. 215–218.
Translated text: Life of Saint Hypatios,
trans. A. Arvanitis…, pp. 94–96.
See also: Monk Theodoritos, Monasticism
and Heresy…, pp. 43–44.
[20] “The roots of carnival are idolatrous, and specifically of Bacchic
origin—in other words, they were held in worship of Dionysus.” – Fr. Athanasios
Mytilinaios https://katanixi.gr
“Carnival festivities are a continuation of ancient idolatrous events.
Therefore, we can unequivocally say that they are parades and works of Satan.
In a word, they are worship of Satan.” – Fr. Kyrillos Kostopoulos https://www.hristospanagia.gr
Video titled “Fr. Nikolaos Manolis, The Blessed Triodion and the Demonized
Carnival [VIDEO 2019]”: https://youtu.be
[21]
“Halloween promotes pagan conceptions of the world and of the relationship
between spirits and the world, and constitutes an effort to familiarize young
children with the magical element. This celebration creates the impression
among its followers that communication with spirits of the underworld is
possible, and may serve as an antechamber for joining groups of witches (Wicca)
or people who wish to become particularly involved in it.”
– Angeliki D. Chatziioannou, article titled “Halloween: The modern version of
ancient Celtic paganism,” Dialogos
magazine, April – June 2017, issue 88, p. 20.
https://www.ecclesia.gr
https://www.impantokratoros.gr
“[Halloween]:
1.Through
early familiarization with the magical element, it constitutes a steady
antechamber of the Neo-Pagan movement (Wicca), which thrives among young people
in America. For neo-pagans, Halloween is an official feast accompanied by
various rituals.
2.
There are not a few cases where children form the impression that communication
with the dead is possible.
3.
It brings to the forefront Roman Catholic feasts (All Saints, Feast of the
Souls) with their corresponding theology, which is not accepted in Orthodoxy
(regarding purgatory, beatific and blessed visions, sainthood, etc.).
4.
It cultivates a sense of similarity with the Orthodox Feast of All Saints, with
the resulting impression that if we have common feasts, we also have common
saints.”
– Statement concerning Halloween by the Office for Heresies of the Holy
Metropolis of Kifisia, 2/11/2016.
https://www.imkifissias.gr
Dialogos magazine, October – December
2016, issue 86, pp. 19–21.
https://www.ecclesia.gr
Video titled “Fr. Nikolaos Manolis, Halloween and related matters: innocent or
wicked? [VIDEO 2019]”:
https://youtu.be
[22]
“The religious character of throwing or smearing with colors at this festival
has various references in Hindu mythology, and the other festive activities in
India are accompanied by a rather familiar carnival-like behavior (drinking,
music, dancing, indecent gestures), as everything is permitted on that day! An
‘oriental’ carnival is coming to our country, and as with every carnival,
behind the ‘light-hearted mood’ for release and entertainment (with all that
entails) lies a constant idolatrous background. However, this is admittedly the
first time we hear this background being loudly proclaimed in such a way as to
invite those interested to learn more about it and its mother
environment—namely the misanthropic Hindu religion; the religion-vehicle of the
‘New Age,’ along with its practices, which are systematically attempting to
infiltrate the Western world. [...] It is self-evident that, as Orthodox
Christians, having put on Christ, we preserve the garment of our Baptism and of
our children untainted, refraining from these events, no matter how ‘innocent,’
youthful, humanitarian, or ‘spiritual’ they may appear.”
– Statement concerning the “Festival of Colors,” by the Office for Heresies of
the Holy Metropolis of Kifisia, 11/6/2015.
https://www.imkifissias.gr
https://alopsis.gr
Dialogos magazine, October – December
2016, issue 86, pp. 21–22.
https://www.ecclesia.gr
[23]
“Synodical opinion: we inform you that the said custom [Anastenaria] as
idolatrous and stemming from the orgiastic festivals of Dionysus, must be
abolished, using all spiritual means at the Church’s disposal.” –
Document-response of the Holy Synod of the Church of Greece to the bishop of
Serres, 26/6/1947.
https://www.hristospanagia.gr
Video titled “Protopresbyter Nikolaos Manolis – The Church’s position on
Anastenaria”: https://youtu.be
[24]
“Yoga is a technique [...] inseparably linked with those religions
[Buddhism–Hinduism]; yoga is the way [...] by which one supposedly reaches
enlightenment. [...] Yoga primarily involves physical exercises, and meditation
is mainly the spiritual part, but these are inseparable. [...] In both Hinduism
and Buddhism there are thousands of male and female deities. In reality, these
religions are crude idolatry!” – Fr. Arsenios Vliagkoftis, lecture titled “Yoga
and Education, karma, castes”:
https://www.impantokratoros.gr
Article titled “Revival of idolatry through yoga on the Acropolis!”: https://web.archive.org
[25]
Text by Michail G. Choulis, titled “Coffee and divination in... our scientific
age?”: https://www.oodegr.com
Fr. Antonios Alevizopoulos, Occultism in
the Light of Orthodoxy, Neo-occultism, Types of Divination: https://www.impantokratoros.gr
[26]
“For our Orthodox faith, any tattoo (decorative, cosmetic, pagan, ethnic, even
Christian) is a sin, and the practice of this ‘art’ is likewise sinful. [...]
Holy Scripture, which wants man to be objectively free, condemns the phenomenon
of tattooing and bodily marking, a common practice among idolaters from the
time of Moses. In the Pentateuch, in the book of Leviticus, God addresses the
faithful with the following words: ‘...You shall not make any cuttings in your
flesh for the dead, nor tattoo any marks on you: I am the Lord your God.’
(Leviticus 19:28)
That is: For reasons of mourning, you shall not tattoo your body, nor shall you
engrave letters on your skin. I am the Lord your God. [...] Saint Cyril (4th
century) and Procopius of Gaza (6th century) confirm the idolatrous practice of
tattooing, saying: ‘It is customary for idolaters to make incisions on the
cheeks and arms,’ i.e., idolaters have the habit of making tattoos on their
cheeks (face) and on their arms. Saint John Chrysostom, in his commentary on
the prophet Jeremiah, notes that from the beginning of mankind the Devil aimed
through tattooing to lead God's blessed creation to the greatest disfigurement.
[...] In the 8th century A.D., the Church condemned the imprinting of any
symbol on the body of Orthodox believers as an idolatrous custom and a practice
of the barbarians!” – Koutsiouras Theodoros, Tattooing in Six Questions: https://alopsis.gr
[27]
“Astrology is not only incompatible with the Christian faith, but it also
belongs to the realm of occultism and idolatry.” – Fr. Antonios Alevizopoulos, Astrology in the Light of Orthodoxy
https://www.hristospanagia.gr
Fr. Arsenios Vliagkoftis, Astrology,
Occultism, and Modern Idolatry: https://www.impantokratoros.gr
[28]
“The fundamental homeopathic belief in a principle that animates the body—a
principle upon which one may act using various ‘therapeutic’ means—is idolatry,
whether it uses the term ‘vital force’ or other concepts like ‘prana’ (from
Hinduism) or ‘chi’ (also known as ‘qi’ from Chinese religion), which some
modern homeopaths explicitly incorporate into Hahnemann’s term ‘vital force.’
[...] As one may conclude from the above, homeopathy—one of the
alternative/complementary healing methods, increasingly attractive today—is not
a science, but an idolatrous belief system accompanied by magical practices
(i.e., sympathetic magic). Under these conditions, no Orthodox Christian should
practice homeopathy or receive homeopathic treatments.”
– Iftime Oana, Iftime Alexandru, “Homeopathy: Science? Faith? Medicine?
Magic?”, trans. K. G. Karakatsanis, ed. Fr. Nektarios Savvidis, Veria 2014, ch.
4.A – “Homeopathy and Paganism”.
https://www.entaksis.gr
“The teaching of leading homeopath Kent contains elements of idolatrous
pantheism (‘simple substance’ with a ‘formative mind’ which exists throughout
creation and ‘animates’ it).”
– Study Group on Medical Ethics Issues, Document on “Homeopathy,” Thessaloniki,
1/7/1997: https://alopsis.gr
Fr. Arsenios Vliagkoftis, Homeopathy
Incompatible with the Orthodox Faith, ed. Parents’ Initiative of Northern
Greece, 1990. http://users.uoa.gr
Video titled “Live Lecture by Fr. Seraphim Zisis: Homeopathic Medicine, Magic,
and Freemasonry”:
Part A – https://youtu.be
Part B – https://youtu.be
Part C – https://youtu.be
[29]
Video titled “Fr. Nikolaos Manolis, About Magic [VIDEO 2019]”: https://youtu.be
[30]
Article on Katanyxis (7/7/2022),
titled: “Pride of Shame (Occultism in Thrace... and not only) (Part A)”: https://katanixi.gr
Article on Katanyxis (8/9/2022),
titled: “Pride of Shame (Occultism in Thrace... and not only) (Part B)”: https://katanixi.gr
[31]
Pamphlet titled “Ancient Worship, Neopaganism, Twelve-God Worshippers”: https://www.sostis.gr
[32] Conclusions of the Conference titled “Phenomena of Neo-Idolatry.
Twelve-God Worship – Undermining of the Old Testament – Olympic Games”,
Thessaloniki 25–27/5/2003: https://alopsis.gr
[33] “So what do all these ‘Christian offshoots’ worship? Of course, they
worship ‘spiritual idols’ of the True God. So how should they be characterized?
Clearly as idolaters. [...] Therefore, the pan-heresy of Ecumenism comes with
the positions of ecumenist theologians, ecumenist Bishops, Archbishops, and
Patriarchs to serve, as a servant, the ‘Master’. And the ‘Master’ in this case
unfortunately bears the name ‘idolatry’. Why? Because Ecumenism accepts all the
‘idolatrous’ states that all the aforementioned ‘Christian offshoots’ have
invented and worship. And not only does it accept them, but it also
‘communicates’ with them and even elevates them to the level of the Church.” –
Fr. Photios Vezynias
Article on the blog “Salpisma Zois” (16/5/2019), titled “The heresy of
Ecumenism is the new idolatry”: http://salpismazois.blogspot.com
See also the text by Fr. Vasileios A. Georgopoulos, titled “Occultism and the
New Age”, ch. 5 – “The occult origin of the interfaith vision of the ‘New
Age’.” From “17th Proceedings of the Pan-Orthodox Conference of Authorized
Representatives of Orthodox Churches and Holy Metropolises on matters of
heresies and para-religions”: https://www.impantokratoros.gr
“Preeminently, of course, Ecumenism is idolatry, this timely heresy, the
pan-heresy, as St. Justin says. Modern man has driven Christ out of his life,
and the results are disastrous. I told you that all of Europe is returning to
idolatry.” – Fr. Savvas of Mount Athos
Lecture (4/3/2017) titled “Modern Idolatry”. Transcript: https://www.hristospanagia.gr
Video titled “Modern Idolatry. Archim. Savvas of Mount Athos 4-3-2017”: https://youtu.be
[34] “Silent prayer of the Patriarch before a ‘model’ of the globe with the
president of Greenland’s Parliament and religious leaders of Roman Catholics,
Evangelicals, Lutherans, Shiite and Sunni Muslims, Jews, Shintoists, Buddhists,
and Hindus during the 7th environmental symposium at sea: ‘Religion, Science
and the Environment’, Arctic Ocean, Greenland, October 2007.” – Magazine “En
Syneidisei”, Pub. Holy Monastery of Great Meteoron, June 2009, p. 32.
https://www.agioritespateres.com
Text (27/10/2016) titled “On the occasion of the 25th anniversary of the
Patriarchate of the Ecumenical Patriarch Bartholomew”, from the Office of
Heresies and Para-Religions of the Holy Metropolis of Piraeus: https://www.impantokratoros.gr
[35] Interfaith prayer in Assisi, 1986:
“The demonically inspired ceremony took place in Assisi, Italy, on the 27th of
last October as an event for world peace. [...] The response of the leaders of
various religions to the invitation to pray with the Pope was unprecedented.
Almost every religious denomination on earth was represented, including even
the satanic worship practices of various savage African tribes and Native
Americans. [...] The horrifying joint prayer of all these groups took place
inside the ‘Christian’ Basilica of St. Mary of the Angels in Assisi, where, in
full clerical vestments, Buddhists and savage pagan chieftains appeared. [...]
A shocking image appeared on the front pages of European and American
newspapers, showing Archbishop Methodios Fouyas of Thyateira praying with the
Pope and the Dalai Lama. Also visible was the representative of the Moscow
Patriarchate, Metropolitan Philaret of Kiev. A hermit representative of
Zoroastrianism (an ancient satanic fire-worship cult) declared after the joint
prayer: ‘For us, fire is a symbol of light and life. It reminds us of the deity
Ahura Mazda and the forces of good.’ There were also ritual dances by initiates
of the Tenrikyo sect performed by Japanese Buddhists inside the temple of the
Apostle Peter in Assisi, accompanied by mystical music. African shamans recited
a prayer for peace at the Vatican!”
– K. Athanasiou, Interfaith prayer under the leadership of the Pope! Orthodoxos Typos (7/11/1986), issue no.
718
Footage of the reception of religious representatives and the interfaith prayer
in Assisi (1986), with dances and rituals of shamans.
Video titled “Ecumenism = the mystery of lawlessness (3) part 1998”: https://youtu.be (7:26)
Page titled “ASSISI: Photos and comments”: https://imdleo.gr
Interfaith prayer in Canberra, 1991: Footage from the 7th General Assembly of
the WCC in Canberra, Australia, February 1991, with shamanistic rituals, etc.
Video titled “Ecumenism = the mystery of lawlessness (7) part 2002”: https://youtu.be (13:11)
Video titled “The Assemblies of the World Council of Churches – Canberra 1991”:
https://www.youtube.com
Interfaith prayer in Chicago, 1993: Footage of the interfaith prayer in Chicago
(1993), with pagan rituals by Native Americans (at 3:50), a group of pagans (at
4:46), interview with a ‘priestess’ of Isis (4:56), etc.
Video titled “Ecumenism = the mystery of lawlessness (2) part 1995”: https://youtu.be
“In 1893, the ‘World Parliament of Religions’ was convened here, in Chicago.
This event was widely understood as a turning point in the ecumenical –
interreligious movement. One hundred years later, in 1993, a ‘World Parliament
of Religions’ was convened here again. We thank Almighty God, because the
people of the city of Chicago [...] who belong to various religions, persist in
their work, their efforts toward understanding. We offer them our patriarchal
blessing and today pledge to continue our support for the province of Chicago
in this honorable work.”
– Bartholomew of Constantinople
Speech to religious leaders of Chicago, 3/11/1993.
Video titled “Ecumenism = the mystery of lawlessness (3) part 1998”: https://youtu.be/KCKlWnpfOFg (27:57)
See also:
Video titled “Assisi 2011. The full interfaith meeting”: https://youtu.be
https://anti-ecumenist.blogspot.com
[36] Saint Paisios the Athonite, Words I
– With Pain and Love for the Contemporary Man, pub. Souroti Thessaloniki,
2002, para. “Respect for Tradition”, p. 347. In electronic edition (PDF), 1998,
p. 187: https://app.box.com
[37] Saint Paisios the Athonite, Words II
– Spiritual Awakening, pub. Souroti Thessaloniki, 1999, para. “Repentance
helps to eliminate evil”. In electronic edition (PDF), 1999, p. 197: https://app.box.com
[38] Encyclical of the Holy Synod no. 2738: On voluntary work in the Olympic
Games of 2004 (9/4/2002): https://www.ecclesia.gr
[39] Text by Fr. Theodoros Zisis titled “Church and Football”: https://alopsis.gr
[40] Letter (30/3/2004) by Fr. Georgios Capsanis regarding the Olympic Games
2004: https://alopsis.gr
[41]
Article titled “6/9/2010. Lighting of the Flame of the Special Olympics at
Panagia Kosmosoteira in Feres”: https://imalexandroupolis.blogspot.com
Article titled “Unprecedented Interfaith Confusion from the Metropolitan of
Alexandroupolis”: https://thriskeftika.blogspot.com
Photographs:
https://www.scribd.com/doc
https://norfid.wordpress.com
Video titled “NET News Bulletin – Monday, 6 September 2010, 21:00:00”: https://archive.ert.gr (1:40:49)
[42]
Text from the Holy Monastery of Pantokratoros Melissochori, titled “Lighting of
the Flame of the Special Olympics at Panagia Kosmosoteira in Feres”: https://alopsis.gr
[43]
Video titled “We lack self-reproach – Hieromonk Antipas”: https://youtu.be (1:47)
[44]
Video titled “Inquisition Pandemic – Hieromonk Antipas”: https://youtu.be (4:56)
[45]
“Observe the discernment of the prophet, how he proclaims and reveals
triumphantly the heretics, so that we may not be led astray. Listen, you
Orthodox, and do not yield to the heretics; listen, shepherds, and tremble, and
do not keep silent, but preach the word; do not give place to the devil, do not
open the gate to the wolves… Do the same, you shepherds, and do not participate
in the unclean works of darkness; rather, expose them… And the philanthropic
God… inclined the heavens and descended, and arranged everything for the
salvation of our race, showing everything both by doing and teaching. Then,
wanting to teach that those who are to lead the Churches should likewise cast
out heretics, He made a whip of cords, and entering in, He cast them all out of
the temple, and drove them away, and expelled them… Listen, you who preside
over the Churches. For He has shown you what is good, so that you may follow
His footsteps, being vigilant in all things and driving out the wolves and
guarding the flock. After Him… the holy councils held at various times uprooted
those who remained unrepentant, and delivered them to perdition, according to
what is written: ‘You shall destroy all those who speak lies…’”
– Saint John Chrysostom
Homily on False Prophets and False Teachers, part V, P.G. 59, 559 https://archive.org
[46]
Video titled “Protopresbyter Nikolaos Manolis, Clear response to Metropolitan
Anthimos of Thessaloniki [VIDEO 2016]”: https://youtu.be (24:41)
[47]
Video titled “Fr. Nikolaos Manolis, When what is at risk is the Faith, what
does the people of God do?”: https://youtu.be (37:34)
[48]
Video titled “Fr. Nikolaos Manolis, The priest and presbytera during walling
off [VIDEO 2019]”: https://youtu.be (52:53)
[49]
Video titled “Response to Thessaloniki’s Metropolitan Anthimos by Fr. Nikolaos
Manolis [VIDEO 2016].wmv”: https://youtu.be (1:02:12)
[50]
“At this time, in which Christ is persecuted through His image, not only one
who holds a higher rank or knowledge must strive, speaking and teaching the
word of Orthodoxy. But indeed, even if someone holds the rank of a disciple, he
is obliged to speak the truth with boldness and to speak freely.” – Saint
Theodore the Studite, Epistle to Nuns, P.G. 99, 1120B https://archive.org
[51]
“So when it is a matter of faith, it is not permissible to say: Who am I? A
priest? But nowhere. A ruler? Not even that. A soldier? And where? A farmer?
Not even that. A poor man, merely providing his daily food. I have no say or
concern about the matter at hand. Woe, the stones will cry out, and you remain
silent and unconcerned?” – Saint Theodore the Studite, Epistle to Pantoleon the
Logothete, P.G. 99, 1321AB https://archive.org
[52]
Joseph Bryennios, Collected Works,
vol. II, ed. Thessaloniki 1990, p. 18. Ed. Leipzig 1768, p. 11. https://anemi.lib.uoc.gr
[53]
“And when the Venerable [Aphraates] saw that the Archbishops and shepherds of
the Churches had been exiled by the Arian emperor Valens and that the flocks of
Christ were left without spiritual protection, he took pity on their
abandonment and left his quietude, going down to Antioch to teach the
Christians and to strengthen them in Orthodoxy. Then the emperor, finding him
as he walked through the marketplace, asked him: ‘Why have you left your
quietude and walk in the city?’ The Venerable one replied: ‘Tell me, O Emperor,
if I were a virgin hidden in a room and saw someone setting fire to the house
of my father, what would you advise me to do? Surely you would counsel me to
run and extinguish the fire. So now advise me thus, for I see the house of my Father
God burning, and for this reason I run and struggle to extinguish the flame; if
you accuse me of leaving my quietude, accuse rather yourself, who set fire to
the house of God, and not me, who strive to extinguish it.’” Great Synaxarion of the Orthodox Eastern
Church, by Monk Victor Matthaios, Athens 1967, vol. A – January 29, p. 717
https://msoe.gr P.G. 82, 1372D-1373AB
https://archive.org. See also Theodoret the
monk, Monasticism and Heresy…, p. 33.
[54]
“Saint John of Damascus, while still a layman and minister of the Caliphate in
Damascus, around the year 730, sent letters against Iconoclasm to
Constantinople and urged the faithful to disseminate them.” – Fr. Nikolaos
Manolis, Letter (13/2/2017) to the Metropolitan of Thessaloniki: https://agiosiosif.gr
In the Life of Saint John of Damascus, it is mentioned that he first composed
his discourses against the Iconoclasts (P.G. 94, 452A) and later went to become
a monk (P.G. 94, 461B).
Life of our Venerable Father John of
Damascus, P.G. 94, 420. https://archive.org
[55]
“We ought, of course, being always aware of our unworthiness, to remain silent
and confess our sins to God, but only when all things are well in their due
time. But now I see the Church, which God built upon the foundation of the
apostles and prophets, with Christ His Son as the chief cornerstone, being
assaulted, as if in a sea-storm rising with successive waves, tossed and shaken
by the violent breath of evil spirits. I see the robe of Christ, woven with the
grace of God, which the descendants of the impious are audaciously seeking to
tear apart, being torn, and His body — that is, the people of God and the
divinely handed-down ancient teaching of the Church — being fragmented into
various doctrines. Therefore, I deemed it wrong to remain silent and to bind my
tongue, recalling the judgment that threatens, saying: ‘If he shrinks back, My
soul has no pleasure in him; but the righteous shall live by My faith’ [Hab.
2:4] and ‘If you see the sword coming and do not warn your brother, I will
require his blood at your hand’ [Ezek. 33:8]. Thus, being shaken by intolerable
fear, I resolved to speak, not regarding the majesty of kings before the truth;
for I heard the God-bearer David say: ‘I spoke of Your testimonies before
kings, and I was not ashamed’ [Ps. 118:46], and this all the more urged me to
speak out.”
– Saint John of Damascus First Apologetic
Discourse Against Those Who Decry the Holy Icons, P.G. 94, 1232–1233A. https://archive.org
See also Theodoret the monk, Monasticism
and Heresy…, p. 186.
Original Greek text:
https://el.m.wikisource.org/wiki/Λόγοι_απολογητικοί_προς_τους_διαβάλλοντας_τας_Αγίας_Εικόνας
Translation: https://tasthyras.wordpress.com
[56]
“And what are the spiritual fruits, if not to strive for the faith of Christ
and to uphold Christianity? For even though all things are sustained through
Christ, yet God desires to test the will of men, to show where their
inclinations lie.” – Saint Barsanuphius
Saint Nikodemos the Hagiorite, Book of
Barsanuphius and John, ed. V. Rigopoulos, Thessaloniki 1974, p. 358.
Greek
source: https://katanixi.gr/o-osios-ypatios-en-royfinianais-i-diakopi-koinonias-kai-oi-olympiakoi-agones/
