Ecclesiology of the Old Calendar Romanian Church (pre-2014)

+ Archbishop and Metropolitan Vlasie Mogârzan

 

Starting from the year 1924, with the schism in the Romanian Orthodox Church, due to the introduction of innovations in matters of faith coming from the West, two major Sacraments within the Old Calendar Orthodox Church have been contested. For this reason, we owe a series of explanations and canonical arguments through which we refute the unjust accusations brought against our Church.

On Ordination

From the earliest times, the Orthodox Church has been guided by two principles—the principle of strictness (akribeia), by virtue of which the canons have authority and become the letter of the law, and the principle of leniency (economia), which involves a canonical tolerance applied only in critical situations and only for a limited time.

In the year 1955, the Old Calendar Orthodox Church of Romania, recognized by the Ministry of Religious Affairs' act no. 38955 of August 3, 1945, and functioning under the name of the Traditionalist Christian Faith, in accordance with the First Canon of St. Basil the Great and following the principle of ecclesiastical economia (leniency), accepted as valid the ordination of Bishop Galaction Cordun, who in that year (1955) would return to the Old Calendar Orthodox Church. During this time, another bishop from the New Calendar Orthodox Church (B.O.R.) also expressed sympathy towards the Traditional Church, led by Hieromonk Glicherie Tănase. This was Bishop Atanasie Dincă Bârlădeanul, ordained in 1945 and excluded from the B.O.R. by Patriarch Justinian Marina and his synod in 1948, for political reasons.

The return of Archbishop Galaction to the ancestral Orthodox Church, the preserver of the ancient traditions of the Holy Fathers, was accomplished on April 5, 1955, and was formalized through a public declaration (confession of faith) on the same date. His personality, marked by impeccable integrity, did not allow for any concealment of this kind, and his firm stance on preserving Holy Tradition and safeguarding the Holy Canons was already well known, both in high ecclesiastical circles and among the Orthodox faithful. The declaration of his return to the ancestral Church was a true confession of faith. Here is its content: "I, the undersigned Archbishop Galaction Cordun, residing in Bucharest, Nicolae Bălcescu district, Cuza Vodă Street no. 2, spiritual leader of the Traditional Eastern Orthodox Church (Old Calendar Orthodox Church), hereby declare, in the presence of the clergy and the people from all parishes and monasteries within the territory of the Romanian People's Republic, that: I, Archbishop Galaction Cordun, of my own free will and without being compelled by anyone, have accepted the proposal and the election made by the people in my person to be the spiritual leader of this Church, its archbishop, as I declared to the Holy Synod in the letter I sent through the Capital Tribunal of the Romanian People's Republic on April 5, 1955, a letter mentioned in the Romanian Orthodox Church's magazine, the official bulletin of the Holy Synod, no. 34. I have never renounced this public declaration. I declare before the faithful people that I am and remain the Archbishop and Spiritual Leader of the Traditional Eastern Orthodox Church, a confession I make once and for all."

In conclusion, through this public declaration by Bishop Galaction Cordun on April 5, 1955, addressed both to the Capital Tribunal of the Socialist Republic of Romania and to the Synod of the Romanian Orthodox Church, led by Justinian Marina, he becomes the "Spiritual Leader of the Traditionalist Eastern Orthodox Church" (Official Bulletin, no. 3-4/1956), currently recognized under the title of the Old Calendar Orthodox Church of Romania. His official reception as Metropolitan of the Eastern Orthodox Church took place on May 21, 1955, but by that date, his confession of returning to the Eastern Orthodox Church (Traditionalist Christian Faith) had already been made.

According to the above-mentioned canon, His Grace Galaction Cordun was received again as a bishop through the confession of apostolic faith.

It is known that in the 4th century, the Holy Fathers of Africa, through economia, accepted the ordinations of the schismatic Donatists (Interpretation of Can. 66, 61 of Carthage, note 346), and those ordained by the Donatists were received into the same clerical ranks upon their return to the Orthodox Church. Similarly, we, in agreement with those of that time and also through the principle of ecclesiastical economia, received Bishop Galaction Cordun into the same clerical rank. Therefore, this was done through economia and only for that time (1955). Today, when by the mercy and help of God, our Church has strengthened its hierarchy, the principle of economia can no longer be applied, but rather that of strictness (akribeia), through which the canons of the Holy Fathers hold firm. By virtue of this principle, the ordinations of schismatics are no longer accepted as valid. In agreement with St. Basil the Great, who, in his first canon, through economia, accepts the baptism and ordination of the Encratite and Novatian schismatics, although he calls them "devoid of grace and like those baptized and ordained by laymen," and in Canon 47, the same Saint, through the strictness of the Church, rejects both the baptism and ordination of these schismatics, because at that time there was no longer a need to use economia, so do we, together with St. Cyprian of Carthage and his synod; together with St. Firmilian of Iconium and Patriarch Dositheus of Jerusalem (in Dodecavivlios, page 221) say that "what was done through economia at a certain time (namely the acceptance of Bishop Galaction Cordun's ordination in 1955) is not to be made a rule in the Church." And, because the Old Calendar Orthodox Church has overcome the period of persecution and lack of clergy, we renounce the principle of economia and adopt the principle of strictness, by virtue of which today we no longer accept the ordinations of schismatics.

On Baptism

Nevertheless, the Holy Synod of the Old Calendar Orthodox Church of Romania, following the word of St. Basil the Great in his first canon, has decided to accept, through economia, the baptism of schismatics from the Romanian Orthodox Church (New Calendar), meaning only the three immersions performed in the name of the Holy Trinity. However, in order not to hinder the salvation of many, the Synod of the Old Calendar Orthodox Church of Romania has applied the principle of economia, as did the Holy Fathers of the First Council (Canon 8) and the Second Council (Canon 7), as well as St. Basil (Canon 1). Based on these canons, we accept only the baptism of schismatics (the three immersions), but only if this baptism is performed according to the order of the Orthodox Church (the three complete immersions and in the name of the Holy Trinity). Although St. Basil refers to schismatics as "laypeople and devoid of Grace," we nonetheless accept their three immersions, both on the basis of the above-mentioned canons and taking into account many miracles from the Holy Scriptures, where immersions performed only by laypeople proved to be valid. Generally, the Church accepts baptism performed by laypeople only when the one who is to be baptized is in danger of death. We recall in this regard the miracle from the life of St. Athanasius, Archbishop of Alexandria, who, as a child, was playfully baptizing children of his age on the seashore. Upon investigating this matter, St. Patriarch Alexander and his synod declared the sacrament of holy baptism performed by the child Athanasius valid, according to the order of Orthodoxy. And because we confess together with St. Paul the Apostle "One Lord, one Faith, one Baptism," so that we do not become transgressors of God's law, we anoint with Holy Chrism those schismatics baptized through the three immersions and in the name of the Holy Trinity, who return to the Eastern Orthodox Church, as St. Basil says in Canon 1, or as the Holy Fathers of the Second Council state in Canon 7. And because through economia the Holy Fathers accepted the baptism of schismatics and of the Novatians (Canon 7 of the Second Council), who followed Jewish customs, celebrating Passover and other holidays together with the Jews, but were baptized with the true baptism, we also accept the baptism of schismatics through economia and by the authority of the above canons.

If those who come to the true faith do not have baptism performed through the three immersions and in the name of the Holy Trinity—whether they are schismatics or heretics—we receive them as unbaptized and baptize them with the true baptism of the Apostolic Orthodox Church, after which we anoint them with Holy Chrism and communicate them with the Holy Mysteries (Interpretation of Canons 46 and 47 of the Holy Apostles, notes 83 and 84).

Synodal Decisions

According to Can. 3 (Second Ecumenical Council); Can. 7 (Third Ecumenical Council); Can. 1 (Fourth Ecumenical Council); Can. 1 (Sixth Ecumenical Council); Can. 1 (Seventh Ecumenical Council), the Holy Fathers depose those who "introduce or merely accept innovations in matters of faith" (such as the introduction of the Gregorian calendar into the Church’s usage; the change of the date of Easter in 1926 and 1929 and its celebration on the same date as the Jews; the reduction or even cancellation of the Apostles' Fast; the celebration of the Church's major feasts on the same date as Catholics, Protestants, and Neo-Protestants). Added to these canons of the Holy Fathers are the anathemas of the patriarchs of the four Orthodox Patriarchates (Alexandria, Constantinople, Antioch, and Jerusalem), recognized and published under the name of Synodal Encyclicals (Patriarchal Sigils) from 1583, 1756, 1848, through which those who have introduced or merely accepted innovations in matters of faith (like those mentioned above) are deposed by the Synods of the Orthodox Patriarchates and are called "devoid of Grace." In agreement with the Holy Fathers, who (through their canons) and with the Synods of the Orthodox Patriarchates (through the anathemas of the synodal encyclicals) call these individuals "deposed and devoid of Grace," we, the Holy Synod of the Old Calendar Orthodox Church of Romania, likewise name "deposed and devoid of Grace" all those who have accepted innovations in matters of faith. According to Can. 15 of the First and Second Council of Constantinople in the year 861, the Holy Synod of the Old Calendar Orthodox Church of Romania isolates itself and does not accept liturgical communion or other confessional relations with those who, since 1924 (in Romania), have accepted the calendar change. In this regard, based on the canons of the Holy Fathers and the above synodal decisions of the great patriarchs of the world, the Holy Synod of the Old Calendar Orthodox Church of Romania does not recognize any of the sacraments of the Churches involved in the calendar schism, except baptism. We do not recognize ordination, the Eucharistic sacrifice, unction, chrismation, marriage, confession, nor baptism (if the latter is not performed according to Orthodox order). We affirm this by the fact that the Holy Fathers of the Sixth Ecumenical Council, in the interpretation of Canon 6—note 204, by the power of the principle of strictness, specify that "all priests, as well as bishops who will be deposed for manifest accusations (innovations in matters of faith—editor's note) such as these, cannot bless, nor sanctify, nor perform any other sacred work, nor commune anyone (...) because in all these holy works, a sharing of blessing and holiness occurs, which they do not have." Therefore, such persons no longer have the power to perform the Church's sacraments, sacred rites, or any other work of sanctity. All the more so, we do not accept any sacrament performed by Western heretics or other confessions that originated in the schism of 1054.

But because we, together with the Holy Fathers, call schismatics "deposed and devoid of Grace," we therefore do not recognize any of the sacraments performed by them, except for Orthodox baptism (the three immersions)—and this only through economia. Even more, we do not recognize, and indeed declare null and devoid of the work of the Holy Spirit, all actions and decisions of these schismatics regarding the Old Calendar Orthodox Church, such as the deposition of Archbishop Galaction Cordun on April 14, 1955. We reject this deposition and call it null and without the work of the Holy Spirit because it was not carried out according to the canons of the Church, but rather as an act of revenge by the schismatic synod against the archbishop who, according to Can. 15 of the First and Second Councils of Constantinople from 861 and Apostolic Canon 31, separated himself from the schismatic group for reasons of faith. No canon of the Orthodox Church deposes someone for returning to the true faith, but for departing from it. The deposition of Bishop Galaction Cordun by the Synod of the Romanian Orthodox Church (New Calendar) was uncanonical. First of all, it must be known that at that time Bishop Galaction Cordun was no longer part of the New Calendar Church structure but of the Old Calendar Orthodox Church. The interference of the New Calendar Church in the governance of the Old Calendar Orthodox Church was uncanonical and without any authority. At that time (April 14, 1955), Bishop Galaction Cordun was already part of the Old Calendar Orthodox Church, which represented and continues to represent a different ecclesiastical structure. His deposition in 1955 was dictated by political reasons. Long before 1955, Petru Groza (prime minister in the first communist government of Romania between 1945 and 1952, and later President of the Presidium of the Great National Assembly of the People's Republic of Romania) had asked Patriarch Justinian Marina "to quickly deal with the royalist Galaction," which is why Bishop Galaction Cordun, along with other hierarchs from the Romanian Orthodox Church such as Chesarie Păunescu of Lower Danube and Atanasie Dincă Bârlădeanul, were removed from the Synod of the Romanian Orthodox Church under the pretext of "retirement upon request." With Bishop Galaction Cordun's transition to the Old Calendar Orthodox Church, Patriarch Justinian Marina had even more reason to rid himself of a true pastor who had become "inconvenient" for the future policies of the New Calendar Church, which was to become, under the very leadership of the "Red Patriarch," an instrument of propaganda for the communist regime and an appendage of the totalitarian state.

During a meeting between Bishop Gherasim Cucoșel of Rădăuți (Romanian Orthodox Church) and the current Metropolitan of the Old Calendar Orthodox Church, Vlasie Mogârzan, His Grace Gherasim stated that "In 1990, Patriarch Teoctist Arăpașu lifted all political depositions," among which was the deposition of Bishop Galaction Cordun.

In the same spirit as the Holy Fathers of the Church, we also reject heretics as enemies of the salvific dogmas of the Orthodox faith.

We Reject the Heresy of Ecumenism

The Holy Canons of the Orthodox Church forbid joint prayer with heretics and schismatics (through Canons 10, 11, 45, 65 of the Holy Apostles, and Canons 6, 9, 32 of Laodicea). For this reason, we, the Holy Synod of the Old Calendar Orthodox Church of Romania, do not accept any form of joint service; we do not perform any of the Seven Sacraments of the Church—nor any sacred rites or other spiritual works—with the adherents and representatives of contemporary ecumenism. We do not accept any form of joint prayer with these ecumenist heretics (Papists, Monophysites, Lutherans, Calvinists, Protestants, Neo-Protestants, etc.), sectarians, pagans, or New Calendarist schismatics who have disregarded the decisions of the Holy Spirit-bearing Fathers of the First Council of Nicaea, and who have been anathematized by the Encyclicals of the Eastern Patriarchs from the years 1582, 1756, 1848. We align ourselves with the great teacher of the Church, Saint John Chrysostom, who, in his interpretation of the Epistle to the Hebrews, word 34, says: "If the bishop or cleric is deceitful in matters of faith, then flee from and reject him, not only as a man but even if he were an angel from heaven."

Contemporary ecumenism aims to relativize, minimize, and nullify the saving truth of Orthodoxy. Whoever joins this heresy, which undermines the foundation of the Church, is like Judas, who betrayed Christ. Such individuals fall under the anathemas of the Holy Fathers, directed against heretics who falsified the Church’s dogmas and dishonored the rightful order of the Holy Canons. We confess together with Saint Mark of Ephesus, Metropolitan of Ephesus (1444), and the sole defender of Orthodoxy at the "unionist" council of Ferrara-Florence (1438-1439), and we say with him: "Our faith is the true confession of our Holy Fathers. With it, we hope to stand before the Lord and receive the forgiveness of sins; and without it, I do not know what kind of piety could save us from eternal torment. In matters of faith, there is no concession. Issues of faith do not admit economia."

We also confess together with Saint Paisius of Neamț, who says: "Are not the Romans (Roman Catholics) with their pope heretics? I know well that you will say they are heretics. And since they are heretics, as they truly are, then our Holy Church anathematizes them. And those whom the Holy Church anathematizes, I, being her son, anathematize together with the Church." ("Spiritual Words and Letters" - vol. II, Ed. Central Typography, Chișinău, 1999, p. 49). As sons of Christ's Church, we reject any manifestation of contemporary ecumenism, for we have the duty to fight for the truth until our last breath, and not against the truth. We are justified by the words of Saint John the Evangelist, who says: "I have no greater joy than to hear that my children walk in truth" (III John 1:4).

Romanian source: https://web.archive.org/web/20140204063527/http://www.manastirea-amd.ro:80/prezentare-AMD/eclesiologia-bisericii-ortodoxe-de-stil-vechi-din-romania.html (posted 18 August 2012)