An English translation (2.2) of
Σύντομη Ἱστορία τῆς
Μαρτυρικῆς Ἐκκλησίας
τῶν Γνησίων
Ὀρθοδόξων Χριστιανῶν Ἑλλάδος καὶ περὶ τῆς Ἀποστολικῆς Διαδοχῆς Αὐτῆς,
published
in March 2015 by the Holy Synod of the Church of the G.O.C. of Greece, and
edited by the Synodal Committee for Dogmatic and Canonical Issues.
Online: https://www.ecclesiagoc.gr/images/stories/pdfs/IstoriaEkklGOX-S.pdf
CONTENTS
Preface
1. The Preparation for the Calendar Reform
in the Orthodox Church
2. The Change of the Calendar in the Church
of Greece and the Praiseworthy Reaction of Orthodox Christians
3. Acquisition of Episcopal Leadership and
the Reaction of the Innovators
4. New Persecutions of the Genuine Orthodox
and Their Internal Turmoil
5. The Great Persecution of 1951 and the
Subsequent Developments Until the Repose of Former Metropolitan of Florina,
Chrysostomos
6. The Path of Orphanhood and the
Establishment of a New Holy Synod
7. The Apostolic Succession of the Church
of the Genuine Orthodox Christians of Greece is Indisputable
8. The Post-1970 Course of the Genuine
Orthodox Church
9. A Period of Great Internal Trials
10. A Period of Reconstruction and Hope
Basic Bibliography
Preface
The
past year, 2014, marked the anniversary of the completion of 90 years since the
Calendar Innovation of 1924. Then, under the pretext of a supposedly small and
insignificant change in the date of the Feasts, a great and decisive step was
taken towards something novel in a negative sense, something entirely
"new" in the life of the Orthodox Church: a new ecclesiological
heresy, Ecumenism, began to be imposed.
This
heresy began to be implemented gradually, in as imperceptible a manner as
possible, so that it would not be noticed by most, and its poison, as it was
administered in small doses, eroded the consciences of the faithful to such an
extent that it rendered the Church of the Innovators "New," meaning a
part of the heresy to which it was taken captive.
In
the name of a supposed love, the Holy Spirit-filled Love of Truth, the only
true and saving one, was abandoned.
From
that first implementation of the Innovation of 1924, an epic resistance began
for the preservation of the priceless treasure of Orthodoxy, that of the sacred
Struggle of the Genuine Orthodox Christians, in our homeland and elsewhere.
This
heroic and at the same time tragic epic is largely unknown to modern Greeks,
even to the faithful of our Church; it is either forgotten, distorted, or even
misrepresented. For this reason, it is necessary to present it in a
responsible, comprehensive, understandable, and concise manner.
Having
this in mind, our Holy Synod of the Genuine Orthodox Christians of Greece,
under His Beatitude Archbishop Kallinikos, proceeded with the publication and
circulation of the present work. Its purpose is primarily informative, but also
apologetic.
It
is an urgent necessity for the new generations, our youth, to learn the history
of our Church. It is necessary for certain things to be clarified. Moreover, it
is necessary to clarify the origins of our canonical Priesthood, because
unfortunately many things are said and heard by those who are either ignorant
of the truth or, worse, distort and maliciously abuse it.
It
is necessary for all of us to appreciate the weight of the inheritance and
responsibility that we, the Genuine Orthodox Christians, bear, so that we may
gain understanding, be inspired, and be taught not only by the heroic,
glorious, and outstanding examples of the Fighters before us, but also by the
mistakes that were made, in order that they may not be repeated.
With
this work, the evident lack of an informative and reliable study is in some way
addressed, providing objective information to every researcher, as well as to
every well-intentioned seeker of truth, for the subject of the Genuine Orthodox
Christians, commonly known as the "Old Calendarists."
This
work of ours, despite its completeness and reliability, is not by its nature
and purpose exhaustive and detailed. It states what is necessary with
particular emphasis on certain subjects, persons, and periods. It would be both
our joy and our wish for it to serve as the impetus, the foundation, and the
beginning for a more complete and systematic work with direct reference to
sources and texts.
Nevertheless,
this present work of ours continues to be regarded as a testimony of life and
firsthand knowledge from the wealth of the Church's lived experience, for the
benefit, reflection, and self-examination of the reader.
It
is also the fulfillment of a duty toward the recent history of those before us,
of the present, and of those to come, as well as a promise, before God and men,
that we will continue, at all costs, the good Struggle, "looking unto
Jesus, the Author and Finisher of our Faith"!
- The Holy Synod
1. The Preparation for the Calendar Reform in the Orthodox Church
From
the early 20th century, an influence became apparent within the Orthodox Church
from the surrounding atmosphere in the heterodox world. The so-called unionist
activities had begun, the Ecumenical efforts for cooperation and union of the
various Christian Confessions, mainly in the Protestant world. But the Papists
also continued to propagate their own heretical innovations, such as their
Western Calendar, the Gregorian.
The
Orthodox Church, up until the end of the 19th century, remained in its official
expression and Confession faithful to the line of its Synodal and Patristic
Tradition, as the One, Holy, Catholic, and Apostolic Church of Christ on earth,
the undefeated Ark of Salvation.
For
this reason, it was never tempted until then by the "sirens" of
supposed modernization in its God-given Faith and Life, and it decisively
rejected every innovation and every kind of novelty as a dictate of the wicked
devil.
In
three Pan-Orthodox Synods, in 1583, 1587, and 1593, it condemned the new Paschalion
and Menaion of Pope Gregory of 1582, because it abolished the Paschal
Rule of the Church, as it had been divinely established by the First Ecumenical
Synod of the Church in 325 in Nicaea of Bithynia.
*
However,
in the early 20th century, a trend began in the Orthodox Church towards
rapprochement with the Westerners, with the so-called "two great
growths" of Christianity, and a willingness to discuss changing the
Patristic Calendar. This was expressed in an Encyclical of the Patriarchate of
Constantinople in 1902. The Local Orthodox Churches responded negatively, and any
potential change to the Ecclesiastical Calendar was considered—very
rightly—foolish, pointless, and dangerous for its unity.
From
then on, unfortunately, fermentations began to the detriment of the Tradition
of the Church by high-ranking officials of the Orthodox Churches, who suffered
a sorrowful alteration in their conscience, as they distanced themselves
experientially from the sanctifying Tradition of the Church and became attached
to the camp of the secularized Christianity of the West or, worse, to
anti-Christian secret societies and organizations.
Thus,
the Encyclical of the Patriarchate of Constantinople in 1920 de facto
recognized all the heretical Communities as "Churches of Christ" and
proposed the necessary measures for the promotion of the formation of a "Community
of Churches," modeled after the then "League of Nations,"
with purely worldly goals and pursuits. As the first such measure for the
fulfillment of this aim, it was foreseen to find a "common
calendar" for the joint celebration of Feasts with all other
Christians, regardless of their faith or origin.
However,
this was something unprecedented and entirely unacceptable, according to the
principles of Orthodox teaching and ecclesiology. For this reason, it is well
known that this Ecumenist effort, for about a century now, has not brought
about any repentance or return of the heterodox to the Orthodox Church, but
rather has led the Ecumenists themselves to a departure from It.
In
order for these subversive measures to be implemented on both a theoretical and
practical level, the appropriate individuals were found at that time, who
cooperated in a fateful and effective manner. For example, Meletios Metaxakis,
who was uncanonically placed on the Throne of Constantinople in 1922, was
undoubtedly a Mason.
He
convened a Congress in Constantinople in May-June of 1923, which he even called
"Pan-Orthodox," although in reality only 10 people (!) participated,
with most of the Patriarchates abstaining, and he undertook the voting and
promotion of the ecumenist and secularizing reforms in the Orthodox Church. The
Metaxakis Congress targeted the Calendar of the Orthodox Church, in accordance
with the provisions of the prior Encyclical of 1920, and it illegally and
uncanonically decided its "reform," as well as the Paschalion,
by essentially accepting the condemned Papal Gregorian Calendar!
It
must be emphasized in every way that the so-called "New Julian" or
"Meletian" Calendar is identical to and coincides with
the Gregorian Papal Calendar, and this is what the New Calendarists accepted to
their condemnation.
It
is nonetheless noteworthy that a Royal Decree in Greece, a few months earlier,
in January of 1923, which was never revoked, established the new calendar for
use by the State and stipulated the continued observance of the Patristic
Calendar for the Church.
2. The Change of the Calendar in the Church
of Greece and the Praiseworthy Reaction of Orthodox Christians
In 1923, Chrysostomos Papadopoulos, a professor, was elected Archbishop of Athens by a small Synod, at the suggestion of the State. Within a short period of time, without consultation with the other Orthodox Churches, without agreement, without notification or preparation, he proceeded unilaterally, despite opposition within his own Synod, with the change of the Calendar. Thus, March 10, 1924, was suddenly renamed March 23, with a desperate leap in both height and depth!
The
Orthodox faithful, despite the particularly difficult time in every respect
(national division, the Asia Minor catastrophe, refugees, etc.), did not remain
indifferent to that seemingly "small" change, but reacted with
admirable persistence and fully justified the title given to the People of God
by the Orthodox Patriarchs of the 1848 Synod as the "guardian of
Orthodoxy."
The
observation of our simple, despised, yet God-bearing Orthodox people regarding
the imposition of the New Calendar is well known: "They made us
Franks!..." The yoke of Frankish domination was always particularly
repulsive and oppressive, and rivers of blood were shed to prevent its
dominance in our Eastern lands. And now, with the seal of the Archbishop and
the buttstock of the policeman, it was imposed suddenly and dictatorially,
something that could only have been imagined as a nightmarish dream in the
past!...
The
faithful, motivated and inspired by their Orthodox conscience and intuition,
opposed it decisively. They protested, expressed their opposition in every
Christian way, felt betrayed and trapped, but did not lay down the
"weapons of righteousness." A glorious and dramatic Struggle began.
It was a Struggle against the first practical measure implementing the heresy
of Ecumenism in the Church and for the preservation of the pure Deposit of
Faith. Therefore, it was an anti-heretical Struggle, for Faith and Tradition,
entirely God-pleasing and legitimate. A Schism was declared in the Church, for
which the innovators alone were responsible. It was not a struggle over 13
days, as they tried to present it, but a struggle for the true essence of the
Church and its salvific mission.
*
In
the Metropolis of Athens, the Orthodox faithful, despite prohibitions, kept
vigil during the Feast of the Annunciation in 1924 according to the Patristic
Calendar, and three astonishing Miracles occurred: Our Lady healed a
7-year-old boy who was deaf-mute and paralyzed, and he both spoke and walked; a
17-year-old paralyzed girl, who also walked; and a 30-year-old deaf-mute man,
who also spoke. All these miracles were clearly a sign of divine favor towards
those Orthodox Christians who did not accept the Innovation!
It
is notable that the first Orthodox Fighters were laypeople, individuals from
all social classes, but mainly simple, poor, and humble, yet courageous and
brave-hearted. Those unsung heroes founded the "Society of the
Orthodox" in Athens a few days after the Innovation and, with their
limited means but equipped with their great Faith, began informing the public
through printed materials, speeches, and other activities. Personalities of
distinction also participated in their lectures, such as the historian and
professor at the University of Athens Pavlos Karolidis, the Great Archivist
Manuel Gedeon, the professor of Byzantine Ecclesiastical Music Konstantinos
Psachos, and others.
Ioannis
Sideris took on the role of President of the "Society," and its
members included Andreas Vaporeidis, Adrianos Papadimitriou, Vasileios
Delivorias, and others, as well as the Athonite monks Paisios Finokalliotakis
and Chrysanthos Vrettaros.
They
gathered for prayer in homes or chapels, initially on their own without clergy,
under the threat of persecution and violence from the state Church. Their
perseverance in Christ bore fruit. In August 1924, a full six months after the
Innovation, the first two clergy joined them: Hieromonk Parthenios of Iviron
and the venerable Priest Fr. Ioannis Floros, who became the spiritual leaders
of the members of the "Society of the Orthodox."
*
The
first Christmas of 1924 was celebrated at the Chapel of St. Therapon in Goudi,
which was then outside of Athens. About 3,000 faithful gathered, and despite
the intervention of the Gendarmerie and Army forces (!), led by the military
Commander of Athens, the determined Orthodox fearlessly resisted and conducted
their Feast and Vigil with their priest, Fr. Parthenios, receiving the Holy
Mysteries with reverence and divine blessing.
The
first Theophany of 1925 at St. George Xyrotagaros in Faliro also had a dramatic
ordeal. The intervention of the Gendarmerie forces, under the pretext that the
Republic was allegedly being undermined (!), and the arrest of about 30
faithful who were taken to the police station, demonstrated the fury of the
persecutors and the steadfastness of the Orthodox Confessors. The
"triumphant" proclamation of the police commander after the body
search of the detainees, where only religious items were found on them, became
proverbial: "Well, with Gospels, crosses, and prayer ropes, the
Republic won't fall!"
As
the persecution intensified, the faithful of the Old Calendar paradoxically
increased, and other heroic Clergy also began to join the ranks of the sacred
Struggle for Orthodoxy.
During
the Vigil of the Exaltation of the Holy Cross, on the night of September 13-14,
1925, according to the ecclesiastical calendar, at the then-deserted Byzantine
Monastery of St. John the Theologian in the settlement of Papagou in Attica, at
the foothills of Mount Hymettus, the great Miracle of the Divine
Confirmation of our sacred Struggle occurred. Around midnight, while the
devout Fr. Ioannis Floros was officiating and about 2,000 faithful were
praying, and as men of the Gendarmerie arrived with the intent to persecute,
the Precious and Life-Giving Cross appeared brilliantly in the sky, directly
above the holy assembly of the vigilant Orthodox, illuminating their hearts,
strengthening their zeal, and flooding them with divine reinforcement and
blessing! Thus, the sacred Struggle was blessed from above, and the
persecutors were shamed, and their feeble intentions were utterly destroyed.
*
In
December 1925 (with official recognition in May 1926), the "Society of the
Orthodox" was transformed into the "Greek Religious Community of
Genuine Orthodox Christians" (the term "Genuine" was chosen,
as it is found in the Decree of the Seventh Ecumenical Synod, instead of the
mocking term "Old Calendarists"). The "Community" began
actively establishing Parishes and Branches throughout Greece, as it was then
that the construction of privately-owned churches began in many areas of the
country.
Even
though there were ministerial orders and assurances of religious freedom, the
persecution nevertheless worsened, the pressures intensified, but the faithful
also multiplied, and their zeal grew stronger.
Clergy,
Hieromonks, as well as Monks, came from Mount Athos, from the ranks of the
so-called Zealot Fathers, who had ceased the commemoration of the New
Calendarist Patriarch of Constantinople, to assist in the Struggle for
Patristic Traditions. They brought the ascetic ideal to the faithful and, apart
from Parishes and Communities, began to establish important Monasteries, mainly
for women and a few for men, first in Attica and later in other regions.
For
this reason, persecutions also took place on Mount Athos. In 1927, 19 Zealot
Monks were exiled by the police of Mount Athos, and others were released
throughout Greece, while others were placed under restriction in various
Monasteries.
The
incident of the attempted cutting of the beard of the Innovator Archbishop of
Athens, Chrysostomos, at St. Constantine in Piraeus in 1927, by Konstantinos
Karagiannidis, a "frustrated" follower of the Old Calendar, is also
well known. He experienced the drama of the painful ecclesiastical division in
his own home; his wife was a fervent supporter of the New Calendar, and thus,
because of the Innovator Archbishop, that man had a "civil war"
within his own family! And how many such "civil wars" were declared
thereafter, separating homes and families and dividing our homeland! That
attempt was only partially unsuccessful, and Karagiannidis was brought to the
police, where, after properly explaining himself, he was eventually acquitted.
Such
actions, of course, are not to be praised, but they do show the magnitude and
the dimensions of the problem caused by the Schism on a practical and social
level, something that, as it seems, the Innovators, in the frenzy of their
illegality, neither considered nor accounted for!...
*
The
persecutions at that time intensified throughout the country. By orders either
of the Innovator Archbishop or of the local Metropolitans, the security forces
launched attacks against the liturgical gatherings of the faithful and arrested
the Clergy, whom they mistreated, disrobed, shaved, imprisoned, or even exiled,
and they treated the ordinary lay faithful with equal brutality.
During
the Vigil of the Archangels, at a celebrating Church in Mandra, Attica, in
November 1927, the worst happened: a police force, which had surrounded the
Church early on, attacked after the Vigil to arrest the Hieromonk Christophoros
Psallydas from Piraeus, who had served the liturgy. In the effort to protect
the Priest from the attack of the police, 27-year-old mother of two young
children, Catherine Routtis, was fatally struck in the head by a policeman's
rifle butt. She was rushed, bleeding, to "Evangelismos"
Hospital, where she succumbed to the fatal wound on November 15/28, being
crowned by our Lord with the glorious crown of Martyrdom! This unjustly
murdered New Martyr, the Protomartyr of our sacred Struggle, cries out and
condemns the Innovators and persecutors of Piety! The "Blood of
Mandra" denounces the arbitrariness and violence of the Innovators and
proves their spiritual barbarity and nakedness, their injustice and
lawlessness!
Who
took responsibility for this crime? Who faced consequences for it? Who repented
and expressed their remorse? No matter how many similar questions are raised,
they will not be answered. Those who sinned mortally against the Mother Holy
Church, the Innovators, must make amends in order to receive forgiveness from
God and men, before it is too late...
In
1929, two groups of Hieromonks were sent by the Zealots of Mount Athos, who
essentially became the spiritual leadership of the sacred Struggle during that
difficult period. In collaboration with the Administrative Council of the
"Community," they worked to support the struggling and persecuted
faithful, to enlighten the Greek people, and even to restore the Innovator
Church to the Patristic Calendar of Orthodoxy.
For
this latter purpose, Memoranda from the "Community" were periodically
sent both to the Holy Synod of the Hierarchy of the Church of Greece, such as
the one on June 27, 1929, as well as to individual Hierarchs. This resulted in
the writing and submission of texts, Memoranda, and Protests from Hierarchs of
the Innovator Church to their Synod regarding the uncanonical nature of the
introduction of the New Calendar, with proposals for a return to the
so-called Old Calendar for the sake of peace and the resolution of the
division.
From
the interesting and revealing discussion that was initiated in the Synod at
that time, a significant Proposal-Protest was submitted on July 4, 1929,
by Irenaeus of Kassandreia, denouncing the coup-like change of the
Calendar and praising the "children of the Church" (!) who
remained faithful to the Liturgical Tradition. It was co-signed by Germanos of
Demetrias and Vasileios of Dryinoupolis, with a referral of the matter for
resolution and settlement in a Major Synod.
But
unfortunately, those prudent voices were not heeded. The Innovator Archbishop
imposed his will with falsehoods, and the majority of the bishops maintained
and continued a rigid and harsh stance, so that instead of the division being
healed, it deepened even further.
It
is noteworthy, however, that even the Patriarchate of Constantinople, in an
Encyclical it issued in 1931, acknowledged that the Calendar issue remained
disputed, pending the future Pan-Orthodox Synod. In other words, they did not
consider their Innovation as a definitive and confirmed act, even though they
supported it in every way and attempted to impose it through force...
That
year (1931), the "Community," representing 245 branches across the
country, once again submitted a Memorandum to the Hierarchy of the Church of
Greece, calling for a return to the Patristic Calendar and an end to the
anti-Christian persecutions. The Hierarchy indeed discussed the matter and
concluded, like Constantinople, that this issue could only be resolved
authoritatively and definitively by an Ecumenical Synod, so that its decision
would be binding on all the Orthodox Churches. At the same time, it appointed a
five-member Committee of Bishops to exchange views with the Genuine Orthodox.
However, the work of the Committee proved to be an effort to impose the
Innovation, thereby revealing its inconsistency.
Also,
a discussion took place in Parliament in 1931 regarding the persecutions
against the "Old Calendarists." All the political parties agreed that
these were law-abiding citizens with the right to freely conduct their
religious rites and that the persecutions against them should cease,
although some Members of Parliament spoke of them in a disdainful manner.
However, the official Hierarchy, which regarded the Genuine Orthodox as
"uncouth troublemakers," unfortunately had the power to impose its
persecutory desires against them.
*
The
Genuine Orthodox, hoping and awaiting a resolution to the issue and steadfastly
fighting for their principles, gained ground despite the persecutions. They
demonstrated admirable endurance and established themselves as an independent
entity, struggling hard for Ecclesiastical Tradition in general and to prevent
the corruption and secularization of church life. In the following years, they
reached around 800 branches throughout the country!
They
also published various books, as well as periodicals ("The Voice of
Orthodoxy," "The Herald of the Orthodox," etc.).
The
persecution against them was tragic: persecuting Metropolitans led
"operations" against them, disrupted worship gatherings, interrupted
Divine Liturgies, and even reached the horrific and unheard-of point of
trampling on sacred Vessels and profanely and blasphemously emptying their
Divine contents, as happened, for example, in Desfina, Phocis, in 1932!
That
year (1932), among many other outrages, an attempt was made to demolish the
newly built Church of the Holy Women's Monastery of St. Irene Chrysovalantou,
the so beloved and miraculous Saint, in Lykovrysi, Attica. However, this did
not take place due to a Miracle of the Saint, aided by the sacrificial
resistance of the Sisterhood under the heroic Abbess Gerontissa Meletia
(Kontaxis)!
At
the Theophany celebration according to the Patristic Calendar in 1933 in Palaio
Faliro, an impressive crowd of about 30,000 Orthodox faithful participated, a
vast multitude that proclaimed their sincere devotion to the Uninnovated
Orthodoxy.
That
same year (1933), the Patriarchate of Constantinople, in a letter dated October
27, requested the assistance of the Greek government "by all possible
means" against "the raging impious pseudo-zealots"!... Thus,
the persecutory fury of the Phanariots against the Genuine Orthodox, especially
the Zealot Fathers, has a long history, and unfortunately, the lawbreakers, it
seems, "were unwilling to understand"!...
However,
on October 11, 1933, the aforementioned three Hierarchs from the
Innovators—Irenaeus of Kassandreia, Germanos of Demetrias, and Vasileios of
Dryinoupolis, along with Vasileios of Drama—submitted an "Opinion on
the Calendar" to their Synod of the Hierarchy in session. They
proposed that the only possible solution was a return to the Royal Decree of
January 1923, according to which the State could retain the New Calendar
while the Orthodox Church of Greece would keep the Patristic Calendar, with a
referral of this issue to an Ecumenical or Great Local Synod of the entire
Orthodox Church. However, they did not persist in their proposal, as they were
threatened with deposition!
It
is evident that the issue remained particularly serious and relevant, and
correct solutions were still being proposed by traditional Hierarchs of the
Innovator Church. However, unfortunately, the opinion of the majority prevailed
through force.
*
The
Youth also actively participated with enthusiasm in the sacred Struggle for the
Faith, establishing in 1934 the "Union of the Youth of the Genuine
Orthodox Christians of Greece" to support the testimony and activities
of Genuine Orthodoxy during those difficult years.
That
year (1934), it was revealed with dismay that the Administrative Council of the
"Community" had secretly made a reprehensible maneuver since 1931,
accepting the commemoration of the Innovator Archbishop in order to secure
clergy to meet the needs of the Genuine Orthodox. This action was considered a
betrayal of the principles of the sacred Struggle, and in August of that year,
a new Administrative Council was elected.
It
then proceeded with an official Declaration of Renunciation of the
Innovator Archbishop, as well as the "official Orthodox Church,"
because it had become schismatic, along with a decision to seek out
"canonical Bishops" to whom the "leadership of the Church"
could be entrusted. This Declaration of Renunciation was also signed by
prominent Zealot Athonite Hieromonks and Spiritual Fathers, who constituted the
temporary spiritual leadership of the Genuine Orthodox.
In
October 1934, the Administrative Council of the "Community" appealed
to the Holy Synod of the Russian Orthodox Church Abroad, under Metropolitan
Anthony (Khrapovitsky) of Kiev, which was still based at Karlovci in the
Kingdom of Yugoslavia at that time, seeking spiritual protection and requesting
the ordination of Bishops and Priests for the sacred Struggle in Greece. That
effort was unsuccessful, but we know that it was finally fulfilled 26 years
later.
It
is noteworthy that in that year (1934), the country's Prime Minister, P.
Tsaldaris, during a meeting with a Committee of Bishops from the official
Church, proposed holding a referendum on the Calendar issue, but they
refused! They obviously knew that the despised "Old
Calendarists," whom they estimated to be only a few tens of thousands, were
in reality a significant and considerable minority, numbering hundreds of
thousands of faithful.
At
the Theophany of 1935 at Faliro Beach, about 30,000 faithful of the Patristic
Calendar once again made a strong presence!
Despite
the difficulties, the anticipation and faith for a favorable outcome of the
Struggle remained strong and fervent.
3. Acquisition of Episcopal Leadership and the Reaction of the Innovators
From
the beginning of the holy Struggle, the leading Clergy and laity made appeals,
as well as occasional visits, to various sympathetic Hierarchs, beseeching them
to abandon the Innovation and to assume the shepherding of the Genuine
Orthodox.
Such
approaches were also made to the retired eminent Hierarch, Chrysostomos
(Kavouridis), formerly of Florina, who was also formerly of Imbros and Tenedos
and later of Pelagonia.
As
Metropolitan of Florina from 1926 to 1928, he celebrated the Feasts—at the
insistence of the local traditional population—according to both the Old and
the New Calendar, but primarily according to the Old Calendar. The Holy Synod
of Innovation, however, obliged him to establish the New Calendar starting with
the Feast of Saints Peter and Paul in 1928. On that very day, an unexpected
and devastating flood occurred (!), and the people of Florina, as well as
Metropolitan Chrysostomos himself, regarded this as a divine punishment for the
abandonment of the Patristic Calendar! (see Dim. Bekasis, The Great
Flood of 1928, on the website "Florina Album – Florinapast,"
dated 9-11-2007).
Exactly
one year later, in June 1929, Chrysostomos of Florina submitted a Memorandum
to his Synod regarding the Calendar issue, requesting that it be examined from
the perspective of the difference with the Papists, for whom the Old
Calendar serves as a "barrier" for Orthodox Christians.
Since
this barrier was torn down by the very ones who were supposed to be the
guardians of Christ's Fold, the flood of Innovations and Secularization poured
in, and the disastrous shipwrecks of today's Ecumenist heresy are easily
explained and evident.
From
1932, when Metropolitan Chrysostomos was a retired hierarch with the title
"formerly of Florina," he began to follow the struggling Genuine
Orthodox more closely, and especially from 1934, he aligned himself with their
cause, even writing articles in support of them under the name "Ecclesiastikos."
Furthermore, even while he was still an active hierarch, he continued to point
out to the Synod of Innovation the need to restore the Orthodox Calendar for
the unity of Christians and the peace of the Church.
*
On
May 12/25, 1935, the "Community" addressed a letter-appeal to the
Most Reverend Metropolitans Germanos of Demetrias, Chrysostomos, formerly of
Florina, and Chrysostomos of Zakynthos, in the name of Christ, Orthodoxy, and
the endangered Greek people, asking them to take on the leadership of the holy
Struggle "for the restoration of the Patristic Calendar in the
Church."
The
three Hierarchs, in response, declared that they had severed all relations and
ties to the Official Hierarchy, which had been declared schismatic due to the
Calendar Innovation against Orthodoxy. They also stated that they were assuming
the spiritual administration and ecclesiastical shepherding of the Genuine
Orthodox Christians in order to continue the glorious historical course of the
Orthodox Greek Church.
On
May 13/26, 1935, a festive Divine Liturgy was celebrated at the historic Church
of the Dormition of the Theotokos in Kolonos, Athens, on the occasion of the
assumption of the holy Struggle by the three Confessor Hierarchs. Around 25,000
faithful attended, filled with ecclesiastical enthusiasm for this historic
event!
The
next day, the three Hierarchs—of Demetrias, formerly of Florina, and of
Zakynthos—sent a written Denunciation to the Official Synod of
Innovation. They wrote that the reasons for following the Innovation out of
ecclesiastical economy no longer existed and that, for reasons of conscience
and out of pain for the unity of all Orthodox Greeks on the foundation of the
Calendar and Orthodox Tradition, they had proceeded to sever ecclesiastical
communion with the Official Synod. They called for the restoration of the
Patristic Calendar for the peace of the Church and the Nation. The Official
Hierarchy, in the persons of its Hierarchs, was deemed to have separated
itself, according to the spirit of the Holy Canons, from the body of Orthodoxy
and was declared Schismatic for the unilateral and uncanonical introduction of
the Gregorian Calendar, the disruption of the unity of Orthodoxy, and the
division of Christians.
The
three Confessor Hierarchs also issued an Edict to the Greek People, a Proclamation
to the Parish Clergy and Monastics, and a Protest to the Orthodox
Churches regarding their action.
*
The
three Hierarchs then allowed a ten-day period to pass in order to see if the
official Church would seek unity in Orthodoxy. However, seeing that, on the
contrary, it was actively working to suppress their God-pleasing Confession by
any means necessary, and fearing their imminent arrest with unpredictable
consequences, they proceeded with the consecration of four Bishops to form an
Episcopal Synod, organize ecclesiastical life, and meet the spiritual needs of
the Flock.
Thus,
at the Holy Monastery of Panagia Pefkovounogiatrissa in Keratea, Attica,
the following Archimandrites were successively consecrated as bishops: Germanos
Varykopoulos as Bishop of the Cyclades, Christophoros Chatzis as Bishop of
Megara, Polykarpos Liosis as Bishop of Diavleia, and Matthaios Karpathakis, a monk
of Mount Athos, as Bishop of Vresthena.
The
presidency of the newly formed Holy Synod was assumed by the senior
Metropolitan in terms of ordination, Germanos of Demetrias.
It
is noteworthy that the formation of the Synod of the Patristic Calendar was
hastily condemned by the Patriarchates of Constantinople and Alexandria, as
well as by the Theological School of Athens through a resolution.
The
Innovative Greek Hierarchy proceeded to remove Germanos of Demetrias and
Chrysostomos of Zakynthos from their thrones, appointing Locum Tenentes
in their dioceses. They also referred the three Confessor Hierarchs to an
Ecclesiastical Court and sought the assistance of the Government to suppress
the entire movement, convincing it to take violent and oppressive measures
against the Genuine Orthodox Hierarchs. The three Hierarchs—of Demetrias,
formerly of Florina, and of Zakynthos—were placed under guard and confined at
the offices of the newly formed Synod in Athens. Similarly, the newly
consecrated Bishops, as well as the offices of the "Community," were
placed under house arrest.
The
referral of the Confessor Hierarchs to trial caused significant disagreement
within the Synod of the Innovators, and three Metropolitans resigned from their
synodal duties as a sign of protest.
On
June 1/14, 1935, the Hierarchs who had renounced the Synod in favor of the
Patristic Calendar were tried for establishing a parasynagogue, for showing
contempt toward the "canonical and lawful Church," and for urging the
clergy and laity to similarly renounce the official Church. A large crowd of
people hastened to express their protest as well as their support for the
persecuted Confessors, chanting the Supplicatory Canon to the Theotokos in the
Metropolis Square, led by 40 priests and 60 monks!
The
unlawful synodal court, instead of repentance and unity, condemned the
Confessor Hierarchs to so-called deposition and to five years of physical
confinement!
The
news disappointed the gathered crowds, who protested strongly and faced a
brutal attack from the police forces and fire hoses! About 100 Genuine Orthodox
believers were seriously injured, and in this or another similar clash, three
Orthodox believers were killed.
Within
a week, the condemned Hierarchs were forcibly abducted by the police forces, as
the Government, entirely uncanonically, sided with the Innovative Church, and
they were sent to their places of exile: thus, Germanos of Demetrias was taken
to the Holy Monastery of Hozoviotissa on the island of Amorgos, Chrysostomos,
formerly of Florina, to the Holy Monastery of St. Dionysios on Mount Olympus,
and Chrysostomos of Zakynthos to the Holy Monastery of Romvos in Acarnania.
Before
being sent into exile, the three persecuted Hierarchs issued a "Pastoral
Encyclical" to the Orthodox Greek People, which was published in the
press on June 21, 1935. Through this Encyclical, they urged a Struggle
for the triumph of Orthodoxy and once again affirmed that the Official
Hierarchy had created a Schism. They added that spiritual communion with
it must be avoided at all costs, because "the Grace of the Holy Spirit
has departed" from its ministers, as they had violated the decisions
of the Pan-Orthodox Synods that condemned the Gregorian Calendar.
This
latter position was widespread among Clergy, especially Athonites, and the
laity of the Patristic Calendar, and it had been officially expressed in the denunciation
of the Innovative Church in August 1934, although it was not originally
conceived by them. It was first propagated by the Innovative Archbishop
Chrysostomos Papadopoulos in 1926, using it in reverse, that is, against the
Genuine Orthodox, who did not commemorate him for reasons of Faith, in
accordance with the Holy Canons, the 31st Apostolic Canon and the 15th Canon of
the First-Second Synod, and were, of course, worthy of honor for this.
The
newly consecrated Bishops, who were also referred to trial by an Episcopal
Court as Bishops, were given the same sentence of so-called deposition and
physical confinement. Germanos of the Cyclades suffered exile to the Monastery
of Strofades in Zakynthos, although it appears from a surviving letter that he
was ultimately exiled to the Monastery of Kathara in Ithaca. Matthaios of
Vresthena, on the other hand, was placed under simple confinement, remaining at
the Women's Monastery of Pefkovounogiatrissa, hiding to apparently
escape the danger.
However,
Chrysostomos of Zakynthos, as well as Christophoros of Megara and Polykarpos of
Diavleia, lost heart and returned to the Innovation. Chrysostomos of Zakynthos
was reinstated in his position, but Christophoros of Megara and Polykarpos of
Diavleia were not recognized as Bishops. Considering themselves Bishops, they
did not serve as priests, waiting for the outcome of events, though they were,
of course, unable at that time to exercise their episcopal functions under the
New Calendar.
Chrysostomos,
formerly of Florina, during his exile, while under guard and humiliated at the
Monastery of Olympus, wrote his apologetic treatise "To the Orthodox
Greek Conscience: The Ecclesiastical Calendar as a Criterion of Orthodoxy"
(1/14 July 1935, p. 87).
4. New Persecutions of the Genuine Orthodox and Their Internal Turmoil
The
exiled Hierarchs of Demetrias, formerly of Florina, and of the Cyclades
returned from exile in October 1935, with the silent consent of the Government,
under the pretext of their deteriorating health, regaining freedom of movement.
However, at that time, a new method of persecution was initiated by the New
Calendarists. They denounced them in Criminal Courts for allegedly usurping
authority. That is, although they had supposedly been deposed by the Official
Hierarchy of Innovation, they continued to exercise episcopal
functions—celebrating services, ordaining clergy, consecrating churches,
signing documents, etc.
Many
such trials took place in the following years (1937, 1938, 1940), in which the
accused Confessor Hierarchs were acquitted, thanks to brilliant defenses,
particularly from the former Metropolitan of Florina, Chrysostomos, the main
"theorist" of the holy Struggle. Indeed, he bore the great burden of
drafting the documents and wrote numerous confessional, apologetic, and
interpretive works, which are distinguished for their depth, thoroughness, and
their fervor and zeal for Christ.
*
The
fact that the Confessor Hierarchs of the Patristic Calendar did not accept the
punishments imposed on them by the Innovators of the New Calendar was in line
with their firm belief that they had not committed a schism against a lawful
and canonical Ecclesiastical Authority, in which case they would indeed have
borne responsibility and incurred just penalties. Rather, they denounced the
deluded Innovative Hierarchy for ecclesiastical and canonical reasons, which
concerned not only the Holy Canons regarding divine worship but also the very
Unity of the One Church. Therefore, the Hierarchy that deviated from the Canons
and Tradition had no right to validly judge the Hierarchs who returned to the
Orthodox path. On the contrary, through its persecution of them, it
demonstrated its own deeper estrangement from Truth and Justice.
The
Innovators bear the responsibility for the division and are accountable for the
Schism and the persecutions against the Orthodox before God and mankind. As
thoroughly analyzed in the extensive writings of Chrysostomos, formerly of
Florina, the Non-Innovating Genuine Orthodox constitute the Orthodox Church
of Greece in its true sense and preserve its authentic conscience, striving
for the resolution of the division that was provoked and for a valid and
definitive solution by a Pan-Orthodox Synod, in accordance with the
understanding and Tradition of the Church. For this purpose, Chrysostomos,
formerly of Florina, visited the Patriarchates of Jerusalem and Antioch from
December 1935 to May 1936.
These
Orthodox positions of the Confessor Hierarchs fully shielded them against the
accusations and other improprieties of the Innovators. However, they also
caused friction and divisions within the Non-Innovators. The interpretations
that Chrysostomos, formerly of Florina, occasionally made, within the
aforementioned framework, concerning the meaning of the 1935 declaration about
labeling the Innovators as Schismatics and the implications of this on the
sacramental level, gave rise to hasty conclusions—stemming from excessive
zeal—from various figures within Genuine Orthodoxy, leading to the unfortunate
creation and consolidation of a division within its ranks.
The
two Bishops, of the Cyclades and of Vresthena, hastened in September 1937 to denounce
the Metropolitans of Demetrias and formerly of Florina, alleging that they had
supposedly retreated from their initial Confession. As a result, during that
critical period, the front of the Non-Innovators suffered a weakening and a
severe trial. The fratricidal strife, turmoil, quarrels, and other sorrowful
consequences of petty disputes in the name of a strict Confession of the Faith
deepened a sorrowful division, which unfortunately has not yet been healed to
this day. May the Lord bring healing!
Efforts
for reconciliation and rapprochement have been made since then, explanations
and clarifications were offered, but they were met with the rigidity of the two
separated Bishops, particularly from the circle around Matthaios of Vresthena.
From
relevant documents of 1937, particularly from a letter dated January 16, 1938,
from the Ministry of Education and Religious Affairs to the Synod of the
Official Hierarchy, which communicated a memorandum from the Metropolitans of
Demetrias and formerly of Florina with ten terms for resolving the Calendar
issue, it becomes clear why the two Confessor Hierarchs sought to present a
more moderate stance towards the Innovators as early as 1937. Based on
various indications and promises given to them by political or even
ecclesiastical figures, they held reasonable hopes for a favorable resolution
of the Calendar issue and the reunification of the divided groups through the
return of the Innovators to the Patristic Calendar.
Moreover,
the belief of Metropolitans Germanos of Demetrias and Chrysostomos, formerly of
Florina, that the Calendar issue required resolution by a Great Orthodox Synod,
in order to give ecclesiastical confirmation to the declarations they had made
in 1935, was a firm conviction and hope they had held for years. Let us recall
the aforementioned proposals and protests to the Synod of Innovation from 1929
and 1933, which were also signed by Germanos of Demetrias, and with which
former Metropolitan of Florina Chrysostomos fully agreed. Within the ranks of
the Innovative Hierarchs, there were also "Old Calendarists,"
as Germanos of Demetrias testified from his exile in Amorgos in a letter dated
July 17, 1935, who were waiting to manifest themselves but were held back due
to fear or other circumstances. It was not the right time or moment for an
uncompromisingly separatist and condemnatory stance towards the Innovators, nor
for the constant emphasis on and promotion of certain strict points from the
1935 declarations.
It
is worth noting that Germanos of Demetrias and Chrysostomos, formerly of
Florina, were already seasoned hierarchs with three decades of experience,
possessing vast pastoral and administrative expertise, along with wisdom both
in the eyes of God and the world, far from ordinary. They sought to act with a
broad perspective, with open horizons and bridges of connection. All of this,
and other similar approaches, were not understood by the excessively strict
lovers of precision, who lived in a different atmosphere and maintained a
different mindset—narrow and restrictive—unable to comprehend their motivations
and expectations. As a result, they gravely misunderstood them and accused them
of compromise or even "betrayal" of the principles of the Struggle,
especially since they were not satisfied with the answers they received to
the simplistic questions they constantly posed, seeking confirmation of the
complete and final downfall of the Innovators...
Another
cause of division was the observed discord between the administration of the
"Community" and the Hierarchs Germanos of Demetrias and Chrysostomos,
formerly of Florina. This was likely because the "Community" was not
accustomed to working with experienced Hierarchs, who had established a Holy
Synod and naturally had the primary authority in matters of the holy Struggle.
The result was that the "Community" was replaced by the "Panhellenic
Religious National Orthodox Society" (PTEOK) in 1936.
*
In
October 1939, a "Congress of Genuine Orthodox from all over
Greece" was convened in Athens under the leadership of Germanos of
Demetrias and Chrysostomos, formerly of Florina, with decisions aimed at
improving organization and action.
Various
adversities, however, led Germanos of Demetrias, the then-President of the Holy
Synod, to resign in 1941. From that time until his repose in 1944, he lived
privately, although he remained within Genuine Orthodoxy, despite this being
doubted by some due to certain questionable actions of the blessed Hierarch.
The
burden of the Struggle fell on the Confessor Hierarch, the former Metropolitan
of Florina Chrysostomos, who, despite his advanced age, continued with youthful
zeal to take on the shepherding of the Genuine Orthodox and to address all the
needs and difficulties that arose.
In
1942, Germanos of the Cyclades separated from Matthaios of Vresthena, with
mutual accusations exchanged between them, and they continued on separate
paths. The two had earlier disagreed, around 1938, regarding whom to consecrate
as new Bishops, and as a result, they did not proceed with episcopal
consecrations at that time.
In
1943, the Elder Archimandrite Ieronymos Agiopavlitis, who was blind but
possessed the gifts of clairvoyance and insight, reposed in the Lord. He had
founded the Holy Women's Monastery of St. Paraskevi in Acharnes, Attica, in
1930.
In
1944, Archimandrite Joseph from Desfina of Phocis, a cleric of the Church of
the Genuine Orthodox Christians, was martyred for the Faith in the mountainous
region of Corinthia by the Symmorites. His bones emitted a fragrance of
sanctity.
In
1945, the two Bishops who had retreated a decade earlier, Christophoros of
Megara and Polykarpos of Diavleia, reunited with Chrysostomos, formerly of
Florina, rekindling hopes for a better outcome in future developments.
*
Since
then, after the hardships of the Occupation, there was development in many
areas of the True Church, particularly in liturgical, catechetical,
philanthropic, and generally pastoral work, with an intensification of its
witness through publications, lectures, and similar efforts.
The
persecutions, nevertheless, did not cease, as for example on the island of
Chios, where the local bishop closed the monasteries of the Patristic Calendar
and persecuted the clergy.
In
1946, the organization named "General Philoptochos Fund of the Church
of the Genuine Orthodox Christians of Greece" was established, with
the purpose of providing material assistance to those in need, as well as
financial support for the Church of the Genuine Orthodox Christians.
In
April 1947, the First Panhellenic Congress of the PTEOK was convened in
Athens as a protest against the authorities for the oppressive measures taken
against Genuine Orthodox Greek citizens, and to better organize the conduct of
the holy Struggle. The proceedings of the Congress lasted for three days, with
the participation of not only Hierarchs and Clergy but also around 500
representatives from parishes across the country. Several Members of Parliament
and other dignitaries were also present. Important presentations of the highest
level were delivered, including by the former Metropolitan of Florina, the
Bishop of Diavleia, legal experts, and others, as well as by the zealot
Athonite monk Antonios (Moustakas) of Kavsokalyvia. Additionally, testimonies
were given about persecutions in various parts of the country, and a
significant Resolution was issued, reaffirming the commitment to the
Faith and calling for an end to the persecutions.
Both
in December of that year and in June 1948, efforts were made to unite with the
faction of Matthaios of Vresthena through the co-signing of an agreement
recognizing the Orthodoxy of both sides. However, these efforts were ultimately
thwarted, primarily due to opposition from the circle around the Monastery of
Keratea.
In
1948, the Innovative Hierarchy issued an Encyclical, according to which the
clergy of the "Old Calendarists," being considered as coming from
deposed bishops according to their view, would be accepted only through
reordination. As a result of this, blasphemous reordinations of unstable and
unfaithful clergy had already occurred in certain regions.
That
same year, Germanos of the Cyclades was imprisoned for daring to proceed with
ordinations of clergy of the Patristic Calendar.
The
well-known Archimandrite of the New Calendar, Augoustinos Kantiotes, through
his magazine Christian Spark, spoke out against the uncanonical Calendar
Innovation and the turmoil it caused.
In
1948, however, was also the year when Matthaios of Vresthena, alone since 1942
and then aged 87 (!), decided—under pressure from his circle—to proceed, as a
bishop acting alone and in violation of the Holy Canons, with the consecration
of new bishops and the establishment of his own synod. He believed that there
was no other hope left for the preservation of Orthodoxy.
The
canonical Holy Synod under Chrysostomos, formerly of Florina, proceeded to
denounce this uncanonical and coup-like action. Similarly, the PTEOK did
the same.
Nevertheless,
conciliatory efforts were made with the elderly Matthaios of Vresthena. Shortly
before Matthaios' repose in May 1950, during a visit by Chrysostomos, formerly
of Florina, to a house in Athens where Matthaios was being cared for, it is
believed that a reconciliation took place between them, despite the unbrotherly
obstruction once again from Matthaios' circle.
At
the beginning of 1950, Germanos of the Cyclades joined the canonical Holy Synod
under former Metropolitan of Florina Chrysostomos, an event that brought joy to
the Genuine Orthodox. That same year, Freemasonry was synodically condemned as
anti-Christian. Christophoros of Megara requested and received the title of
Bishop of Christianoupolis, to avoid confusion with his previous title.
5. The Great Persecution of 1951 and the Subsequent Developments Until the Repose of former Metropolitan of Florina, Chrysostomos
From
1949, with the election of Spyridon Vlachos, formerly of Ioannina, as the new
Archbishop of the Innovative Church, matters became seriously difficult once
again. Spyridon made "the eradication of Old Calendarism" a
priority.
On
May 26, 1950, a few days after the repose of Matthaios of Vresthena, the then
four-member Holy Synod under former Metropolitan of Florina Chrysostomos issued
an Encyclical reminding the faithful of the principles of the 1935 Confession,
which declared the Church of the Innovators as schismatic and its Mysteries as
lacking sanctifying Grace. The Encyclical urged the clergy of the Patristic
Calendar not to administer Mysteries to New Calendarists without first
requiring their confession and chrismation. It also issued a call for unity
among those divided within the Patristic Calendar, assuring the renunciation of
any positions supported after 1937 that were not in agreement with the
principles of the Orthodox Church and the holy Struggle.
It
was evident that this action aimed, among other things, at the unity of the
Non-Innovators' front in light of the persecutory tendencies of the Innovators
against them.
In
October of that same year, the Theological School of Athens issued a statement
declaring that it was barring students of the "Old Calendar" from
enrollment!
As
early as July 1950, the New Calendar Hierarchy, in a Memorandum to the
Government, harshly attacked the "mania of Old Calendarism,"
which it considered a propaganda more dangerous than Communism and even a
bridgehead for Slavism (!). It proposed measures of unbelievable severity and
barbarity for its suppression, persecution, and dissolution.
One
justification for the impending persecution was the reference to scandals that
had been reported to have occurred at the Women’s Monastery of Pefkovounogiatrissa
in Keratea, associated with the circle of the late Matthaios of Vresthena.
The
Holy Synod under former Metropolitan of Florina Chrysostomos issued a
condemnation of the alleged misconduct at the Monastery, providing assurance
that it had no spiritual connection with that circle and, of course, bore no
responsibility for whatever may have occurred.
The
Synod also provided detailed apologetic responses through the press to the
malicious accusations of the New Calendarists. Among other points, it
emphasized that the Genuine Orthodox Christians were proven patriots and had no
connection with atheistic Communism.
Old
Calendarists numbered several hundred thousand citizens and were entitled to
religious freedom and constitutional protection.
In
anticipation of the looming persecution, the Holy Synod of the Genuine Orthodox
formed two Struggle Committees to coordinate and promote appeals and protests
aimed at preventing this possible persecution.
Ultimately,
the Government, following the July 1950 Memorandum from the New Calendarists
and the opinion of a committee of professors, issued Decree 45 of the
Ministerial Council on January 3, 1951, deciding on a harsh and inhumane
persecution of the "Old Calendarists"!
Nevertheless,
the Holy Synod, after great effort, managed to obtain permission to perform the
Theophany celebration of 1951 at Palaio Faliro, which drew an incredible crowd
despite the adverse weather conditions. At that time, the Holy Synod had about
100 clergy under its jurisdiction, serving in approximately 350 churches.
Immediately
afterward, the persecution against the Genuine Orthodox erupted with great
intensity and tragic consequences: arrest warrants were issued for the
Hierarchs, churches—built with sweat and blood—were closed and sealed, and
taken over. Priests were arrested, mistreated, insulted, defrocked, shaved,
exiled, and subjected to all kinds of humiliations. Monasteries, monks, and
nuns were cruelly persecuted, Divine Worship was banned, Divine Liturgies were
interrupted, the sacred was desecrated, processions were broken up, Epitaphios
services were overturned, and the simple, pure, and faithful people of the
Patristic Calendar were mocked, beaten, dragged through the streets, bruised,
and displaced!
Quite
justly, part of the press condemned the persecutions of the innocent and
law-abiding "Old Calendarists," referring to "ridiculous
rulers" and "false Neros." However, the true instigators were,
of course, the prominent clergy of the New Calendar...
*
On
February 1, 1951, the President of the Holy Synod, the Most Reverend
Metropolitan Chrysostomos, formerly of Florina, was arrested in Stamata,
Attica, and imprisoned. The condition set by the Innovative persecutor,
Archbishop Spyridon, that he accept commemoration of his name in order to be
released and receive his episcopal salary and pensions from 1935, with interest
and rich gifts, was decisively rejected!
When
a colleague visited him in prison, the Confessor Hierarch assured him that he
was in good physical health and even better spiritually, as he was
living some of the most beautiful days of his life. When asked if he felt
tired (he was 81 years old at the time!), he replied that no one gets tired
when suffering for a struggle they truly believe in!
His
place of exile was decided to be the remote Holy Monastery of St. John the
Theologian at Ypsilou (elevation 850 meters) on the island of Lesvos.
The
remaining three Hierarchs hurried to hide and lived in seclusion.
Germanos
of the Cyclades, aged 87, passed away on March 24, 1951, due to hardships and
sorrow. His funeral service was conducted secretly in the hospital by
then-Archimandrite Chrysostomos Kiousis, and he was buried in Athens without a
clergyman, in the presence of a large crowd. However, the attendees faced
persecution, with arrests and detentions for "illegal assembly"!
A
large number of faithful gathered in the Church of St. Paul in Old Kokkinia,
where they began fasting and praying with the slogan, "We want freedom,
we want our Bishops and Priests!" As a result, the police intervened
and forcibly removed them. While being persecuted, they sang a moving variation
of the hymn for their exiled Shepherd: "Many years to Chrysostomos, the
Imprisoned and Confessor Hierarch of Orthodoxy!"...
In
addition to many figures in Greece and abroad who protested against these
medieval and undemocratic persecutions, the then Patriarch of Alexandria,
Christophoros, also expressed his concern and sorrow.
It
is noteworthy that while the martyric Hierarch, formerly of Florina, was in
exile, he received a letter from Patriarch Athenagoras of Constantinople, who
had previously served as his Deacon. Athenagoras invited him to Constantinople
as his beloved "Elder," offering him one of the best Metropolises and
any other honor and rest. The exiled Confessor responded with boldness, saying
that his only rest would be for the Patriarch to work for the unity of
Orthodox Christians by restoring the Patristic Calendar to the Church!
It
is noteworthy that the Confessor Hierarch, even from his exile, continually
strengthened his spiritual children through letters, particularly his fellow
workers in the Lord, the lay theologians Stavros Karamitsos and Dionysios
Batistatos, who labored tirelessly for the success of the holy Struggle.
Following
the efforts of many individuals, especially the government Members of
Parliament Nikolaos Zorbas of Chios, Christodoulos Gorgias of Serres, and
Charalambos Skouteris of Boeotia, Prime Minister Nikolaos Plastiras issued an
order on July 16, 1952, to end the exile of former Metropolitan of Florina
Chrysostomos and allow his return to Athens.
The
next day, the vigorous Hierarch returned to the capital by plane and to his
home after 17 months of exile. On July 19, 1952, a meeting was held at
the Synod Offices with the two other Hierarchs, Christophoros of
Christianoupolis and Polykarpos of Diavleia, along with the clergy and the
faithful. Despite the ongoing difficulties, the Primate began, with renewed
strength, the shepherding of the Confessing Flock.
*
Despite
the cessation of the severe persecution and the onset of more favorable
conditions, the difficulties had not yet been fully resolved, and much still
needed to be done.
During
that time, however, a new problem arose. The appeal of the Genuine Orthodox to
political figures for the lifting of the restrictive measures against them had
some unfortunate consequences within their own ranks. This coincided with the
election campaign period in 1952, leading to sharp political rivalry being
introduced among those responsible for the Patristic Calendar. As a result,
pressure was exerted on both the three Hierarchs and the faithful to support
one political party or another.
This
situation led to the announcement of the resignation of the Hierarchs
(November 6, 1952) from the pastoral leadership of the Old Calendarists. In
order to persuade at least Chrysostomos, formerly of Florina, to retract his
resignation and once again assume leadership of the holy Struggle, it became
necessary for the Administrative Council of the PTEOK, which was aligned with a
particular political party, to resign and be replaced by a new council aligned
with a different political party.
Through
this approach, Chrysostomos, formerly of Florina, indeed returned to his
duties. However, the other two Bishops, Christophoros and Polykarpos,
definitively abandoned the holy Struggle and were accepted by the New
Calendarists as Hierarchs this time, subsequently being appointed to
Metropolises.
In
the meantime, despite the disappointment in political promises, the
Non-Innovators regrouped and continued their Struggle, with peace being
restored in the administration under Chrysostomos, formerly of Florina.
However, persecutions continued in various parts of the country. Priests were
arrested and imprisoned, such as the renowned and charismatic spiritual father
Fr. Eugenios Lemonis of Mount Athos, and the indefatigable struggler Fr.
Merkourios Kaloskamis in Piraeus.
The
Confessor Hierarch, former Metropolitan of Florina Chrysostomos, tireless in
trials, was beginning to feel a decline, as well as disappointment with the
course of events. The official Church showed no inclination to resolve the
Calendar issue through an Orthodox Synod, the New Calendarists continued their
persecutions, and the second defection, particularly of Polykarpos of Diavleia,
in whom he had placed his hopes for continuing the holy Struggle, deeply
saddened him. An attempt to collaborate with Evlogios (Kourilas) of Korçë also
proved unsuccessful.
The
venerable Hierarch, after preparing himself and confessing to his charismatic
spiritual father, Fr. Ioannis Vaxevanopoulos of Amfiali, peacefully gave his
soul to the Lord with a saintly end on September 7, 1955. He found rest from
the labors, especially of the last 20 years of his tumultuous life, and
received the crown of Confession and Victory!
His
Funeral Service was chanted in the historic Holy Church of the Transfiguration
in Kypseli, Athens, where he often presided, and he was buried at the Holy
Monastery of the Dormition of the Theotokos in Thrakomakedones, Attica. The
multitude of grieving faithful, who had been left orphaned, tenderly promised
him: "Father, we will continue the Struggle!"—and so it was.
It
is notable that a Memorial Service for him, as an Orthodox Hierarch, was
conducted by Patriarch Christophoros of Alexandria in the patriarchal Church of
St. Savvas in Alexandria.
When
the exhumation of the Confessor Shepherd took place six years after his repose,
a fragrant aroma filled the entire monastery, lasting for 40 whole days! A nun,
who was uncertain if she had been baptized, saw the Hierarch in glory telling
her that she had not been baptized, and so she was baptized properly. Another
young woman from Acharnes, suffering from tuberculosis, anointed herself with
oil from the lamp at his grave, and as a result, she was healed!...
6. The Path of Orphanhood and the Establishment of a New Holy Synod
Immediately
after the blessed repose of the ever-memorable leader, Chrysostomos, formerly
of Florina, a temporary three-member committee of Archimandrites was formed to
oversee the administration of the holy Struggle.
On
September 16, 1955, the clergy convened at the First Panhellenic Clergy
Conference and assigned administrative duties to a twelve-member
Ecclesiastical Committee to serve as the interim governing body for the Church
of the Genuine Orthodox Christians. This committee was chaired by Elder
Archimandrite Akakios Pappas of Mount Athos, the founder of the Holy Women's
Monastery of St. Nicholas in Paiania, Attica. The main goal of the Committee
was the necessary effort to find a way to consecrate new Bishops. Archimandrite
Chrysostomos Kiousis, an active figure, was appointed as the Committee's
secretary. There was also collaboration with the Committees of parishes across
Greece to ensure the smooth organization and continuation of church life and
activities in all areas, with positive results.
The
death of the Innovative persecutor, Archbishop Spyridon Vlachos, the following
year in 1956 brought great relief, as the repressive measures of the
persecutions against the Genuine Orthodox were reduced, although they did not
entirely cease.
Thus,
at the Theophany celebration of 1957, the blessing of the waters with the
diving for the Holy Cross was allowed to take place at St. George in Keratsini,
with a large crowd of faithful participating, led by Archimandrites Akakios
Pappas the Elder and Chrysostomos Kiousis.
In
October 1957, the Second Panhellenic Clergy Conference was convened in
Athens, attended by almost all the clergy of the Genuine Orthodox Christians
from Greece, as well as representatives of the Zealots of Mount Athos. However,
lay representatives were not permitted entry. A review of the work was
conducted, and a new twelve-member Ecclesiastical Committee was elected.
Additionally, three Archimandrites—Akakios Pappas the Elder, Chrysostomos
Naslimis, and Chrysostomos Kiousis—were elected by vote as candidates for the
episcopate.
That
same year, the Church's own office building was purchased at 32 Kaningos
Street.
In
the following year, 1958, efforts to find a solution for the matter of
episcopal consecration intensified in various directions.
Approaches
were also made to resolve the Calendar issue with the Patriarch of Alexandria,
Christophoros, who was sympathetic to the holy Struggle and promised
assistance. In fact, he sent an official letter to Theoklitos, then Archbishop
of Athens of the Innovative Church, regarding the ecclesiastical division
caused by the introduction of the New Calendar. In the letter, he expressed his
regret for having accepted the Gregorian Calendar for Alexandria and urged the
Church of Greece to address the matter of returning to the Patristic Calendar.
That
same year, the Ecclesiastical Committee overseeing the Genuine Orthodox sent a
memorandum urging a resolution of the Calendar issue to the Innovative
Hierarchy, adopting a particularly moderate tone. Unfortunately, it yielded no
result.
Leaders
of the Patristic Calendar movement from Greece traveled to the Holy Land and
made contact with members of the Patriarchate of Jerusalem as well as Russian
Church Abroad regarding the issue of their ecclesiastical coverage. A proposal
for potential spiritual oversight by the Patriarchate of Jerusalem had already
been put forth as early as 1956, with the approval of the Ecclesiastical
Administrative Committee of the holy Struggle.
It
should be noted that at that time it was still believed that the local Churches
which remained with the Patristic Calendar were not regarded in the same way as
those that accepted the New Calendar, even though their communion with and
tolerance of those using the New Calendar were considered contemptible and
reprehensible.
*
From
surviving correspondence of that time (1958), it appears that the Russian
ascetic Monk Antony of St. Sabbas Monastery made efforts by reaching out to
Hierarchs of the Russian Church Abroad regarding the consecration of a Bishop
for the Church of the Genuine Orthodox Christians of Greece. Archbishop
Seraphim (Ivanov) of Chicago expressed willingness to travel to Europe for this
purpose, collaborating with Archbishop John (Maximovitch) of Western Europe,
who was also a willing supporter and helper of the Greek Old Calendarists, to
ordain candidates to the episcopacy. Archbishop John Maximovitch was proposed
as the one to perform episcopal ordinations, and he agreed to assist in this
way. However, there was concern about obtaining official Synodal approval for
all these actions, especially from Metropolitan Anastasy, President of the
Synod of the Russian Bishops, as the Russian Church Abroad faced hostility from
the other official Churches and feared retaliatory measures against it. For
this reason, Metropolitan Anastasy did not appear moved by the pleas for help,
such as in a letter from Archimandrite Petros Astyfides, who implored him for
the "salvation" of Old Calendarism in Greece...
*
In
October 1958, the Second Panhellenic Congress of the Church of the
Genuine Orthodox Christians was held in Athens, with representatives of clergy
and laity from all the parishes, the Council of the PTEOK, and representatives
of the Zealots of Mount Athos, among others. The unity and solidarity of the
participants were affirmed, and decisions were made regarding the future course
of action.
Approaches
were made to traditionalist bishops within the Innovative Church regarding the
possibility of assuming their pastoral leadership. These bishops recognized the
righteousness of the holy Struggle but lacked the courage to take on its
responsibility. It is believed that Metropolitan Iakovos (Makrygiannis) of
Elassona showed sympathy and interest, but it remains unclear whether he was
truly willing to assume the responsibility of the holy Struggle.
At
the beginning of 1960, the Third Panhellenic Clergy Conference was
convened, and the mandate to find a solution to the issue of episcopal
consecration was renewed once again.
Archimandrites
Chrysostomos Kiousis and Akakios Pappas the younger traveled to West Germany
and France for this purpose, but aside from promises and encouragements, they
did not receive anything more concrete.
*
Finally,
with the help of Archimandrite Petros Astyfides from Chios in America,
Archimandrite Akakios Pappas the Elder, who had been the President of the
Church Committee all these years, along with his nephew Fr. Akakios Pappas the
Younger, managed to travel to America with great difficulty. There, after many
efforts and struggles, the much-desired ordination was finally accomplished.
Elder
Akakios received the grace of the episcopate, with the title Bishop of
Talantion, at the Holy Church of St. Nicholas in Detroit, U.S.A., on December
9/22, 1960, from Archbishop Seraphim of Chicago of the Russian Orthodox Church
Abroad, with the participation of Bishop Theofil of Sevres, of Romanian origin,
who at that time belonged to the Russian Synod. There is a certificate of
ordination from Archbishop Seraphim of Chicago concerning this ordination.
Bishop
Akakios of Talantion came to Greece and was received with relief by the clergy
and the faithful of the Patristic Calendar, because there was now, by the grace
of God, a head. The foremost duty was the ordinations of new clergy to meet the
pastoral needs.
However,
the activities of Bishop Akakios had to remain secret for at least six whole
months because the authorities, at the urging of the New Calendarist
archbishop, were searching for him to arrest him. However, through the actions
of various influential figures, the persecution was suspended, and thus, from
the summer of 1961, Akakios of Talantion was able to perform his work openly.
He had the assistance of a committee of archimandrites, with Archimandrite
Chrysostomos Kiousis serving as Protosyncellus.
In
December 1961, the iron-chain-bearing and miracle-working Elder Eugenios
Lemonis the Athonite, who was crowned with the crowns of Asceticism and
Confession, fell asleep in the Lord in Piraeus, where he was serving.
The
Theophany of 1962 provided the opportunity for a demonstration of confession.
Clergy and a vast multitude of people, gathered around their canonical bishop
and shepherd, proclaimed their zeal in defense of the patristic piety.
In
May 1962, another hierarch of the Russian Synod Abroad, Archbishop Leonty
(Filippovich) of Chile, came to Greece with great caution, following the
recommendation and support, including financial assistance, of Archbishops John
Maximovitch and Seraphim of Chicago.
Despite
the prohibition by the authorities, secret ordinations of archimandrites as
bishops were carried out with the participation of Akakios of Talantion at the
Holy Monastery of St. Nicholas in Paiania for the establishment of a Holy
Synod. The following were ordained as bishops: Parthenios (Skourlis, an
Athonite, founder and elder of the Holy Monastery of the Dormition of the
Theotokos in Thrakomakedones) as Bishop of the Cyclades, Auxentios (Pastras) as
Bishop of Gardikion, Chrysostomos (Naslimis from Volos) as Bishop of Magnesia,
and subsequently Akakios (Pappas the Younger, nephew of the elder with the same
name and the only surviving one to this day) as Bishop of Diavleia, and
Gerontios (Mariolis) as Bishop of Salamis.
Thus,
the first Holy Synod of the Church of the Genuine Orthodox Christians of Greece
was formed after the repose of the former Metropolitan of Florina,
Chrysostomos, under the presidency of Akakios of Talantion. This Synod is
essentially the source of the episcopal and priestly ordinations of our Church
to this day.
The
new bishops undertook their ecclesiastical and pastoral work, renewing the zeal
and giving new breath and vitality to the holy Struggle, with liturgies, feast
day celebrations, visits, clergy ordinations, church consecrations, sermons,
presiding over services, events, and more.
That
same year, Bishop Petros (Astyfides) of Astoria was also ordained in America by
Archbishop Leonty of Chile and Bishop Seraphim of Caracas (Venezuela), both of
the Russian Church Abroad, with the support of the traditional hierarchs of
this Synod, such as John Maximovitch, Averky of Syracuse, Nektarios of Seattle,
and others.
In
December 1962, Elder Bishop Parthenios of the Cyclades fell asleep in the Lord.
The
Theophany of 1963 served as a reminder of the former glories of the struggle
during the time of the late Primate, former Metropolitan of Florina,
Chrysostomos.
From
the middle of that year, the Holy Synod together with the PTEOK began to send
letters, telegrams, memoranda, etc., to the heads of the so-called official
Churches, with a reminder of their duty to cease their modernist course and
their ecumenist involvement and to resolve the Calendar issue in an Orthodox
manner with a return to the patristic traditions for the peace of the Church.
Those
appeals, unfortunately, remained without effect. Nevertheless, Genuine
Orthodoxy still awaited with hope a possible Great Synod for the resolution of
the ongoing Calendar issue. Of course, the foundations of a great pan-Orthodox
synod, which the official Churches were laying at that time, were unorthodox,
and we now know clearly that they aim and intend to abolish Orthodoxy!
*
In
early December 1963, Archbishop Akakios of Talantion passed away, and on
December 7/20, 1963, Auxentios of Gardikion was elected Archbishop, although
the initial agreement of the hierarchs, following the proposal of Chrysostomos
of Magnesia, was to wait until after the feast days and then establish a large
clergy-lay committee for the election of an Archbishop due to the unique
circumstances at that time. Nevertheless, the election was rushed, and thus
the four-member Synod under Archbishop Auxentios included as its members
Chrysostomos of Magnesia, Akakios of Diavleia, and Gerontios of Salamis.
However, this did not bode well for the continuation and progress of the holy
Struggle, as became evident from the outcome of events in the following
decades.
In
August 1964, the Holy Synod appointed a committee under the presidency of
Chrysostomos of Magnesia to prepare a necessary Statutory Charter for the
Church of the Genuine Orthodox Christians of Greece. The committee indeed
proceeded with drafting the regulation, but, surprisingly, by the end of that
year, it was not approved by the Holy Synod.
In
the years 1964 and 1966, Pan-Clerical Conferences were convened.
Toward
the end of 1965, peace was achieved, following an agreement, in a division that
existed between the hierarchs and the PTEOK regarding various issues of the
holy struggle. Chrysostomos of Magnesia, who had been pressured for nearly
two years by the PTEOK to denounce the other hierarchs and take over the
struggle, did not commit such an act, being possessed by a genuine
ecclesiastical conscience.
In
January 1966, Elder Archimandrite Ioannis Vaxevanopoulos fell asleep in the
Lord, visibly adorned with signs of the grace of God.
In
April of that year, the charismatic and learned hierarch Chrysostomos of
Magnesia fell ill with hemiplegia, and thus the Genuine Orthodox Church was
deprived of his valuable services.
In
October of that year, the renowned and charismatic Elder Ieronymos of Aegina
fell asleep in the Lord, and his funeral service was conducted by Bishop
Akakios of Diavleia.
In
1967, the new Primate of the Russian Church Abroad since 1964, Metropolitan
Philaret, who had already given a more clearly Anti-ecumenist direction and
course to his Synod, confirmed in a letter to Archbishop Auxentios that his
predecessor, Akakios of Talantion, had been ordained by the hierarchs of his
Synod, Seraphim and Theofil, and that there was no doubt regarding the validity
of that ordination, which had been performed in 1960.
That
year, Bishop Petros of Astoria, who had held the episcopate from Russian
hierarchs since 1962 and was based in Astoria, New York, united with the Holy
Synod of Greece under Archbishop Auxentios.
In
a new letter from Metropolitan Philaret to Archbishop Auxentios in May 1969, it
was confirmed that the ordinations of his predecessor, Archbishop Akakios, for
the Church of the Genuine Orthodox Christians of Greece are recognized by the
Russian Church Abroad, and the Greek hierarchy is regarded as a sister Church
in full communion.
That
year, the Holy Monastery of Saints Kyprianos and Justina in Phyle, Attica,
under its active Abbot, Archimandrite Fr. Kyprianos, also joined Genuine
Orthodoxy.
The
official issuance of Synodal recognition of the ordinations of the Greeks and
their consideration as brethren in full ecclesiastical communion was made by a
letter dated December 18, 1969, signed by Metropolitan Philaret and ten other
hierarchs of the historic and universally recognized Holy Synod of the Russian
Orthodox Church Abroad.
7. The Apostolic Succession of the Church of the Genuine Orthodox Christians of Greece is Indisputable
Following
what has been previously stated, it becomes clear that there is no issue
regarding the valid origin of the ordinations of the Church of the Genuine
Orthodox Christians of Greece, which derive from entirely canonical hierarchs
with full and indisputable Apostolic Succession.
No
one has ever thought to question the canonicity of the episcopacy of the
Russian bishops, who, due to the persecution and the flight of a large part of
their flock from Russia after the communist revolution of 1917, were forced to
seek refuge in the free world.
They
were given ecclesiastical refuge on the territory of the Patriarchate of Serbia
as the Russian Orthodox Church Abroad or Outside of Russia, with their first
Primate being the eminent Metropolitan Anthony of Kiev, along with initially
more than 20 hierarchs.
Later,
after World War II, they moved their headquarters to New York, U.S.A.
Most
local Orthodox Churches maintained ecclesiastical communion with them, which is
why the involvement of Archbishop Anastasy of Kishinev, a member of the Synod
of the Russian Church Abroad, was requested by Patriarch Damianos of Jerusalem
in 1921 for the ordination of Bishop Timotheos, who later became Damianos'
successor on the Patriarchal Throne of Jerusalem.
The
Russian Church Abroad was always distinguished for its traditional stance and
defended the Orthodox Faith against the temptations and innovations of the 20th
century. From the beginning, it was officially opposed to Ecumenism and did not
accept the Calendar Innovation, against which it strongly opposed.
Indeed,
it brought forth sacred and holy figures and personalities, especially the
great Wonderworker Archbishop St. John (Maximovitch), with incorrupt holy
relics (†1966), a fervent supporter of the Church of the Genuine Orthodox
Christians of Greece.
During
the primacy of Metropolitan Philaret (1964-1985), the Anti-ecumenist testimony
of this Church reached its peak with a remarkable theological critique,
assessment, and rejection of the heresy of Ecumenism, which was ultimately
anathematized in 1983. Thirteen years after his repose, which occurred in 1985,
in 1998, Metropolitan Philaret was found to have an incorrupt holy relic,
fragrant and wonderworking, and was officially proclaimed a Saint by his
genuine successors in 2008.
*
The
ordinations of 1960 and 1962 of our hierarchs of the Church of the Genuine
Orthodox Christians of Greece took place during a period of persecution of the
Faith in our country.
The
fact that Akakios of Talantion was ordained "beyond the boundaries,"
meaning in a distant geographical region from the one for which he received
episcopal ordination, and by an ecclesiastical authority of another Synod, is
justified by the prevailing circumstances in Greece at that time. In a
period of ecclesiastical confusion and turmoil, what takes precedence is the
preservation of the genuine Faith. Therefore, it is well known in the history
of the Church that individuals traveled to distant regions, to other
ecclesiastical jurisdictions, to receive ordination in order to ensure a
blameless ordination from Orthodox and not from heretically inclined or
schismatic bishops.
St.
John of Gothia, for example, who is commemorated on June 26, traveled in the
8th century from Tauroscythia not to Constantinople, as was customary to
receive the episcopate, but to Iberia (Georgia), in order to avoid the
Iconoclasts, who had prevailed in the center of the Empire.
The
fact that those ordinations of 1960 and 1962 did not have the approval of the
Primate of that Synod, Metropolitan Anastasy, was understandable due to the
difficulties that that Synod itself was facing at the time, as previously
mentioned. The fact that the most traditional, respected, and distinguished
members of that Synod were clearly in favor of helping the Genuine Orthodox
Christians of Greece is for us an honor and a guarantee of canonicity and
validity, and essentially indicates Synodal approval. Moreover, that formal
lack of approval was overcome a few years later with the Synodal recognition of
the ordinations by Metropolitan Philaret in 1969.
The
fact that Bishop Theofil of Sevres (France), who participated in the ordination
of Akakios of Talantion in 1960 along with the main consecrating hierarch,
Archbishop Seraphim of Chicago, followed the New Calendar is, of course, a
reality. However, this does not affect the validity of the ordination. Nor does
the fact that the Russian Church Abroad was not in full communion with the
other official local Churches have any such detrimental effect.
The
schism that was declared in the Orthodox Church in 1924 with the Calendar
Reform took several decades to fully develop, despite the fact that it was
neither addressed nor resolved by a Great Orthodox Synod, as had been expected.
However, this does not mean that the schismatics, who by now have been
Ecumenist heretics for decades, enjoy impunity, for they are
"self-condemned" and suffer primarily in regards to the Mysteries and
salvation. Nevertheless, for the period under consideration (1960), the communion
of those who upheld the Patristic Calendar and maintained an Orthodox
Anti-Ecumenist mindset with those who accepted the Innovation, either directly
or indirectly, did not deprive them of the sacramental grace of the Holy
Spirit.
If,
within the life of the Church, the grace of the priesthood were automatically
cut off due to violations of the Holy Canons or even lapses in the Faith, then,
as St. Theodore the Studite confirms, it would have been lost
"retroactively" long ago.
For
this reason, it is well understood that the less rigid and absolute stance of
Metropolitan Chrysostomos, formerly of Florina, towards the Innovators after
1935—which caused him so much pain, pressure, and accusations from the
ultra-zealous brothers—was precisely of prophetic and precautionary
significance for what would follow several decades later. While he himself
was unable to ordain successors, as he was left as the only hierarch, he
nonetheless theoretically secured the framework for the valid ordination of
successors later on, which indeed occurred.
For
this reason, the ordinations of 1960 and 1962, with their official Synodal
ratification a few years later, attracted the hostility of the Innovating New
Calendarists, as well as the followers of Matthaios of Vresthena.
And
the New Calendarists, whether they liked it or not, accepted the
majority of the Russian Synod Abroad in communion under its Metropolitan Laurus
in 2007, after its tragic union with the Moscow Patriarchate, without any
act of restoration of their priesthood, which was never questioned.
The
followers of Matthaios of Vresthena, however, appealed to this same Synod in
September 1971 to resolve the issue of the irregularity of their single-handed
ordination, which they had carried since 1948. As is well known, the Russian
Synod conferred the rite of cheirothesia upon their two representative
hierarchs, Kallistos of Corinth and Epiphanios of Kition (Cyprus), and they, in
turn, conferred it upon the remaining bishops here in Greece, with the
instruction to unite with the hierarchy under Archbishop Auxentios and to end
the unnecessary division between them.
The
very reality itself literally cries out the most obvious conclusion, that no
matter how irrationally and blasphemously the Apostolic Succession of our
Genuine Orthodox Church is attacked, it is absolutely real, demonstrably
existent, accepted, and indisputable.
*
However,
a bit more in-depth examination with persistence on this serious matter is
necessary.
The
so-called Apostolic Succession is not simply the uninterrupted historical
sequence and continuity of episcopal ordinations and consecrations. This is, of
course, required and is an essential component of it, but it is not sufficient
on its own to truly constitute Apostolic Succession.
Because
such an uninterrupted succession can even be demonstrated by heretical groups
like the Latins, Monophysites, Anglicans, and others.
For
this reason, to ensure Apostolic Succession, beyond the historical
succession, there must also be the same order and the same
teaching as the Apostles, according to St. Irenaeus of Lyons (2nd century).
Apostolic Succession has always been not only a series of ordinations, a
transmission of priesthood in a magical way, but a transfusion of the entire
life and tradition of the Church. As the late prominent theologian Fr. John
Romanides would say, it was not merely the laying on of hands upon the head of
the one being ordained, but the accompanying transmission of the tradition of
healing, illumination, and theosis. It was the transmission of the
Orthodox mindset and the experience of the Church.
However,
when the doctrine of the Church is attacked, as happens with Ecumenism and its
beginning with the confusion it brought about, namely the Calendar Innovation,
then a serious problem arises with sacramental efficacy, since Doctrine and
Piety cannot be separated.
Therefore,
the great problem of questioning Apostolic Succession lies with the Innovating
New Calendarists and those in communion with them, especially since 1965 and
particularly in the last few decades with the progress and rise of Ecumenism.
They have reached an unbelievable level of corruption, decay, and apostasy.
Because
what is included, said, and done in Ecumenism, both Inter-Christian and
Interfaith, has absolutely no connection with the mindset, experience, order,
and teaching of the Orthodox Catholic and Apostolic Church. Thus, it is the
Innovators who become—as we previously mentioned—completely
"self-condemned," even if they possess the historical continuity of
their ordinations.
Of
course, their irregularities with their "handpicked" synods since
1918 cry out loudly, and they should not "swallow the camel" of their
own doctrinal and canonical violations and falls, while hypocritically
"straining out the gnat" of the supposed irregularities of our
Orthodox ordinations, merely to attack and suppress the Truth! However, the
Truth "is not bound"!...
8. The Post-1970 Course of the Genuine Orthodox Church
After
the confirmation by the authorities in the late 1960s that the Mysteries of the
Church of the Genuine Orthodox Christians were being registered without
hindrance in the State Civil Registries, since they were recognized by Greek
law (1947, 1972), and following the attempt by the Innovating Church to take
over and seize the dozens of monasteries of our Church—most of which saw as a
solution of necessity their affiliation with the Esphigmenou Monastery of Mount
Athos—a period of both reorganization and destabilization followed.
In August 1970, Bishop Laurus of Manhattan, Secretary of the Holy Synod of the Russian Orthodox Church Abroad, came to Athens and concelebrated with Archbishop Auxentios and the other hierarchs (Akakios, Gerontios, Petros) and the clergy of our Church to seal the proclaimed unity.
That
visit was reciprocated by a Synodal delegation from Greece, led by Archbishop
Auxentios, which traveled to America the following year and entered into
official communication with the Russian Holy Synod under Metropolitan Philaret.
It
was the time when Metropolitan Philaret was held in respect and honor both in
Greece and worldwide for his famous Anti-Ecumenist writings, the well-known "Sorrowful
Epistles," which he addressed to the primates of official Orthodoxy,
who were sinking into the abyss of ecumenism. These were monuments of Orthodox
witness and confession, serving as milestones and a last effort to awaken the
ecumenism-stricken official Orthodox administrations.
*
In
Greece, after the serious illness of Chrysostomos of Magnesia, who had
withdrawn from active duties without signs of recovery, Archbishop Auxentios
and Gerontios of Salamis wished to proceed with the ordination of bishops, with
Akakios of Diavleia being hesitant. Finally, Auxentios and Gerontios, with the
support of Petros of Astoria, proceeded with the ordination of four new bishops
in 1971: Chrysostomos (Kiousis) of Thessaloniki, with special approval from the
ailing Chrysostomos of Magnesia, Paisios (Efthymiadis) of Evripos, Kallinikos
(Chaniotis) of Thavmakos, and Akakios (Ntouskos) of Canada.
The
existing hierarchs received additions to their titles: Archbishop Auxentios
received the title "of Athens and All Greece," Akakios of Diavleia
also received "of Attica," and Gerontios of Salamis also received
"of Piraeus."
In
September 1971, as previously mentioned, the regularization of the ordinations
of the successors of Matthaios of Vresthena was accomplished by the Synod of
the Russian Church Abroad through the rite of cheirothesia for Kallistos
of Corinth and Epiphanios of Kition. Efforts were made to unite the two sides
in Greece, namely the Holy Synod under Archbishop Auxentios and the
"Matthewite" Synod under Archbishop Andreas. Unfortunately, these
efforts were unsuccessful, as they encountered resistance, particularly from
the recently regularized side.
In
the year 1973, Elder Monk Victor, who labored greatly in the effort for unity,
passed away. He was the well-known publisher of the Great Synaxaristes
and other patristic and spiritually beneficial publications.
Also,
in July of that year, the blessed Bishop of Magnesia, Chrysostomos (Naslimis),
reposed in the Lord in Volos after a long illness, a rare and exceptional
figure of the holy Struggle, to rest from his labors in Heaven.
That
year, two more bishops were ordained, Gabriel (Kalamisakis) of the Cyclades
from the Holy Monastery of St. Irene Chrysovalantou in Lykovrysi, Attica, and
Antonios (Thanasis) of Megara.
*
At
that time, the Holy Monastery of Esphigmenou on Mount Athos became Zealot,
severing all relations with the Holy Community due to the commemoration of the
patriarch and, in general, the heresy of Ecumenism.
*
In
1974, after some complication regarding its issuance, an Encyclical was signed
addressed to the clergy of our Church, urging them not to provide sacramental
services to the New Calendarists. It included the well-known position from
similar declarations of the past, stating that the Innovating Church had become
Schismatic and that its Mysteries are deprived of sanctifying Grace, and those
returning from it must be chrismated.
At
that time, among other things, there was especially pressure from the
descendants of Matthaios of Vresthena, who, now recognized and restored, were
spreading their Zealot position with strength, and there was an influence on
the flock, that they were the ones who spoke the truth boldly, while those of
the canonical Synod were neglectful. However, that repetition of the
declarations from 1935 and 1950 significantly facilitated a group of clergy
from the "Matthewite" side to join the canonical Holy Synod, without
any doubt regarding the confession they sought.
Nevertheless,
that Encyclical was not signed by Petros of Astoria from America, who
maintained the position of the Russian Church Abroad regarding the non-final
decision on this sensitive matter, which requires a special extended Synodal
judgment. As a result, he was removed from the Holy Synod, but he continued his
ecclesiastical communication with some bishops in the following years.
It
is nevertheless characteristic that Petros of Astoria, after his removal,
sought to be received by the Synod of the Russian Church Abroad, which,
although it did not subscribe to the 1974 Encyclical of the Greeks, did not
accept him, but instead urged him to find a way to restore his relationship
with his fellow Greek Patristic Calendar bishops.
That
year (1974), another blessed and good Elder of the holy Struggle, Archimandrite
Kyprianos Athanasiou of Nea Ionia, Attica, reposed in the Lord, as well as,
during that same period, the devout Archimandrite Ephraim Karagiannis, who had
served in Volos, a monk of Mount Athos from the brotherhood of Elder Joseph the
Cave-dweller, of the Monastery of Myrtidiotissa in Stamata, Attica.
*
In
the following years, we experienced a trial both administrative and spiritual.
Bishops complained about the improper management and handling of ecclesiastical
matters by the Primate and others, concerning the ordination or appointment of
unsuitable individuals as clergy, and the lack of proper and decisive responses
to arising issues. The result was a distancing and estrangement. The Synodal
system was not functioning well, and the situation was worsening, despite, of
course, some hopeful and positive achievements and events.
An
important confirmation of our religious freedom was considered to be the
statement made by a representative of the then Government on April 23, 1975,
that the so-called Genuine Orthodox Christians of the Old Calendar may perform
their worship duties without hindrance, which was recorded in the official
Proceedings of the Fifth Revisionary Parliament of the Hellenes.
The
"Matthewites" after 1975 decided to sever their communion with the
Russian Church Abroad, which they had maintained separately without uniting
with the canonical Holy Synod in Greece, considering that the Russians were not
Orthodox according to their own well-known standards. And it is indeed true, as
has already been mentioned, that the Russians did not make decisive
declarations regarding the validity of the Mysteries of the Innovators and,
moreover, continued — individually and unofficially — a form of customary
communion with the Serbs or those in Jerusalem.
As
a result, the Russians, in turn, considered that since they were not recognized
as Orthodox, the cheirothesia they performed for the bishops of the
Matthewites in 1971 were also regarded as invalid.
Kallistos
of Corinth, not accepting this and for some other reasons, joined the canonical
Holy Synod under Archbishop Auxentios in 1977 with a unifying concelebration.
This
joyful event seemed to give a positive boost to the not well-functioning
aspects of the Synod, but soon new issues arose.
Archbishop
Auxentios, along with some of the bishops, decided to accept a cleric from
Portugal of the Russian Church Abroad, without, however, consulting the
Russians. After "canonically restoring" him, he elevated him to the
episcopacy as Metropolitan Gabriel of Portugal, in 1978.
That
incident, as expected, caused displeasure on the Russian side, which, based on
its 1975 decision, considered that it could no longer maintain communion with
any Holy Synod in Greece. Thus, it severed its relationship with Archbishop
Auxentios as well.
On
the part of the "Matthewites," a unifying effort was made by
Epiphanios of Kition, who in 1978 began correspondence with Antonios of Attica
and Megara of the Holy Synod under Archbishop Auxentios, with Metropolitan
Glicherie of the Uninnovated Patristic Calendar Romanians, and with
Metropolitan Philaret of the Russian Church Abroad. However, no concrete result
was achieved, beyond good intentions and the creation of a positive atmosphere.
With
the Genuine Orthodox Christians of Romania, under the holy Metropolitan
Glicherie, a spiritual acquaintance was established in 1977 through the Holy
Monastery of St. Kyprianos in Phyle. However, at that time, this relationship
had not yet taken on an official ecclesiastical form.
In
1977, the militant and learned monk, Fr. Markos Chaniotis of Paros, reposed in
the Lord. For decades, he had been at the forefront of confessional events and
activities in support of the Patristic Calendar and against the Innovators.
Another
distinguished monk, Elder Dositheos Katounakiotis, the blind (†1991), a
melodious teacher of traditional Ecclesiastical Music, left a lasting
impression with his remarkable chanting in the churches of the Patristic
Calendar, dating back to the time of the late former Metropolitan of Florina,
Chrysostomos. He taught Byzantine Music to many students, including many from
the women’s monasteries of the Genuine Orthodox Christians.
9. Period of Great Internal Trial
After
the preliminary descriptions we provided regarding the events of the 1970s, we
arrived at the year 1979, when the beginning of ruptures occurred with tragic
results.
We
must certainly note that in the history of our Orthodox Church, both in earlier
times and in more recent periods, phenomena of great crises and severe internal
upheavals were not unknown, often with tragic results, especially during
difficult periods of anti-heretical struggles in defense of the Faith. The war
of the devil against the Church is well-known and evident, as he skillfully
exploits human weaknesses, even those of the shepherds, causing conflicts and
obstructing the salvific work of the Church.
In
the aforementioned Synodal crisis that existed and seemed to be worsening in
our Church of the Genuine Orthodox Christians of Greece, some decided to
propose a bold solution as an attempt at resolution and renewal.
According
to some, with the agreement and encouragement of Archbishop Auxentios himself,
and according to others without it, moves began for the performance of new
episcopal ordinations, so that these could later be accepted in order to bring
new blood into the Synod and thus prevent the promotion of individuals
considered unsuitable to the episcopacy.
These
developments resulted in the early February 1979 ordination of eight new
bishops by the Bishops Kallistos of Corinth and Antonios of Attica and Megara:
Kyprianos (Koutsoumbas) of Oropos and Phyle (Abbot of the Holy Monastery of St.
Kyprianos in Phyle, where the ordinations took place), Maximos (Tsitsimpakos)
of Magnesia, Kallinikos (Sarantopoulos) of Achaia, Matthaios (Langis) of Oinoi,
Germanos (Athanasiou) of Aeolia, Kalliopios (Giannakoulopoulos) of Pentapolis,
Merkourios (Kaloskamis) of Knossos, and Kallinikos (Karafyllakis) of the
Dodecanese.
However,
those ordinations were considered a "coup" and were not
accepted. As a result, those who participated in this movement, which they
themselves described as a "deviation" but necessary, proceeded to
issue a Declaration of Renunciation of the Holy Synod under Archbishop
Auxentios (14/27 February 1979) and, under the slogan of
"purification," carried out the deposition of certain clergy.
The
Holy Synod, that is, Archbishop Auxentios with Gerontios of Piraeus and
Kallinikos of Phthiotis — since the other bishops had either distanced
themselves earlier (Akakios of Attica and Diavleia, Chrysostomos of
Thessaloniki, Gabriel of the Cyclades) or did not participate in the events of
1979 (Paisios, former bishop of Euripus, Akakios of Canada) — proceeded
immediately to the ordination of ten new bishops: Euthymios of Stavroupolis
(later of Thessaloniki), Paisios of Gardikion (later of America), Theophilos of
Christianoupolis (later of Patras), Athanasios of Platamon (later also of
Larissa), Maximos of Cephalonia (later also of the Ionian Islands), Stephanos
of Kardamyla (later of Chios), Athanasios of Grevena (later of Acharnai),
Gerasimos of Talantion (later of Thebes), Paisios (Finokalliotakis) of Aegina, and Ioustinos of
Marathon (later of Euripus and Euboea). This now-expanded Holy Synod quickly
judged and imposed penalties on the bishops of the other side under Kallistos
of Corinth, thus creating a sorrowful schism, with all its negative
consequences.
The
majority of the clergy and laity, of course, remained with the Holy Synod under
Archbishop Auxentios.
The
side of Kallistos of Corinth made efforts to reconnect with the Russian Church
Abroad, which showed sympathy but did not take a position in the schism,
although clergy from time to time communicated with the faction under Kallistos
of Corinth.
Also,
the side of Kallistos of Corinth established official ecclesiastical communion
in October 1979 with the Genuine Orthodox Church of Romania under Metropolitan
Glicherie. Additionally, they defended St. Nektarios of Aegina, who was
questioned by some, instituted the celebration of the Third Appearance of the
Holy Cross of 1925, and generally showed administrative, publishing, and
educational interest, despite its lack of significant acceptance and its
condemnation by the Holy Synod.
In
1980, Merkourios of Knossos, from the side of Kallistos of Corinth, reposed, a
veteran fighter and always a venerable figure of the holy Struggle.
In
1981, Elder Archimandrite Chrysanthos (Vrettaros) reposed, a significant
spiritual figure of the holy Struggle, a modern Neptic Father, and a
charismatic Spiritual Father.
In
1982, Paisios of Aegina and Theophilos of Patras reposed.
That
same year, the side of Kallistos of Corinth also ordained Giovanni (Bascio) of
Sardinia and appointed him Exarch of Italy.
By
1983, three bishops from this side had joined the Holy Synod under Archbishop
Auxentios: Maximos of Magnesia, Kallinikos of the Dodecanese, and Germanos of
Aeolia.
However,
the Synod under Archbishop Auxentios also faced a major internal crisis.
A
written accusation of moral misconduct against one of the newly ordained
bishops caused an uproar. Efforts were made to neutralize it, and subsequently,
it was used by various people according to circumstances.
The
most significant symptom of this crisis, however, was the very split of the
Synod, caused primarily by differences that arose regarding the control of the
Philoptochos Fund! On the side of Archbishop Auxentios were Paisios of America,
Athanasios of Larissa, Maximos of Cephalonia, Gerasimos of Thebes, Germanos of
Aeolia, and Kallinikos of the Dodecanese. On the side of Gerontios of Piraeus
were Kallinikos of Phthiotis, Euthymios of Thessaloniki, Stephanos of Chios,
Athanasios of Acharnai, Ioustinos of Euboea, and Maximos of Magnesia and
Demetrias. The division became extremely severe, with penalties being imposed
by both sides.
*
During
this period of division, the Synod under Archbishop Auxentios deemed it
appropriate to proceed with the ordination of an Auxiliary Bishop for Gabriel
of Portugal, namely Tiago of Coimbra, in 1984. This event paved the way for
increasingly uncontrolled ordinations in Europe.
Gabriel
of Portugal, along with his Auxiliary Bishop Tiago, using the justification
that they received a handwritten (!) decision from Archbishop Auxentios dated
September 14, 1984, granting them Metropolitan self-governance with
administrative dependence on the Synod of Greece, proceeded with the ordination
of another bishop for Portugal, Theodore of Évora, and subsequently ordained
bishops for Italy, such as Gregorio of Turin, Evloghios of Milan, and others.
These individuals were dubious and had no connection, in theory or practice,
with Genuine Orthodoxy!...
And
the Portuguese bishops Gabriel, Tiago, and Theodore were accepted, upon their
request, as bishops by the ecumenist local Orthodox Church of Poland in 1989.
Evloghios
of Milan established in 1990 his self-inspired "Autonomous Metropolia of
Western Europe and America," proceeded with the ordination of many unknown
individuals as supposed bishops, and entered into communion with the schismatic
"Patriarchate of Kyiv" in Ukraine under the ecumenist Filaret
Denysenko, from whom he received a new supposed "Tomos of
Autonomy." Subsequently, after many transformations and friendly relations
even with the Anti-Chalcedonian Syriac Jacobites, he entered into communion
after 2000 with various fringe groups of so-called "Old Calendarists"
in Greece.
The
only certainty, as has already been emphasized, is that this entirely
disreputable situation, in every respect, has no connection with the Genuine
Orthodox Church in Greece or abroad. The same applies to any fringe groups from
Greece or elsewhere that have maintained or continue to maintain relations with
this Evloghian entity, especially in the past two decades.
*
An
ordination in 1984 in America, that of Bishop Vikentios of Avlon as an
auxiliary to Paisios of America, with the assistance of two bishops from
Greece, Athanasios of Acharnai and Ioustinos of Euboea, added further
complexity to the already unclear and confused situation during that period.
Within
the remaining faction of Kallistos of Corinth, there was also internal division
on the issue of ecclesiology, sparked in part by a visit from Metropolitan
Augoustinos of Florina of the official Innovating Church of the New Calendar in
1983, in an effort for a possible rapprochement. Kallistos of Corinth
individually published pamphlets and withdrew into isolation until his repose
in 1986. His position was assumed in 1983 by Antonios of Attica and Megara.
The
following year, in 1984, Antonios of Attica and Megara, Kallinikos of Achaia,
Matthaios of Oinoi, and Kalliopios of Pentapolis proceeded to unite with the
faction of Gerontios of Piraeus. Subsequently, in early 1985, they all merged
into a single Synod under Archbishop Auxentios, with the removal of all
penalties and censures that had been imposed on either side.
In
February 1985, an Encyclical was issued regarding the Union, clarifying the
separation and boundaries of the dioceses.
The
remaining members of the Kallistite faction, Kyprianos of Oropos and Phyle and
Giovanni of Sardinia, having drafted the document "An Ecclesiological
Position Paper for Orthodox Opposed to the Panheresy of Ecumenism" in
1984, proceeded on an independent path. In 1985, they established the so-called
Holy Synod in Resistance and carried out episcopal ordinations, some of
which involved entirely unknown and questionable individuals, mainly for
missionary communities abroad in Europe, America, and Africa. They also
continued ecclesiastical communion with the Genuine Orthodox Christians of
Romania.
In
1985, the holy Metropolitans Glicherie of Romania and Philaret of the Russian
Church Abroad reposed. Two years earlier, Philaret, along with his Synod, had
issued an anathema against the heresy of Ecumenism. In Romania, Metropolitan
Silvestros was appointed as his successor, while in the Russian Church Abroad,
Metropolitan Vitaly succeeded Philaret.
In
1985, at the initiative of Paisios of America, the Holy Synod under Archbishop
Auxentios entered into ecclesiastical communion with the so-called "Church
of the Free Serbs" under Metropolitan Irinej, composed of anti-regime
Serbian emigrants abroad, in America, Western Europe, and Australia. This
communion appears to have been maintained formally for only a few years.
A
noteworthy anti-ecumenist action of major significance was the trip of Gabriel
of the Cyclades and Islands to the USA and Canada in the summer of 1983, where
he delivered and published a document of Orthodox protest against the aims of
the "World Council of Churches" and its corrupting influence.
*
At
the political-legal level, a ministerial decision in 1982 permitted the
construction of churches following the Patristic Calendar. In 1985 and 1989,
there were favorable decisions for Patristic Calendar clergy regarding medical
and pharmaceutical care. Furthermore, decisions by the Council of State
rejected attempts by the New Calendarists to obstruct the construction of
churches and to impose conscription obligations on Patristic Calendar clergy.
*
Shortly
after the Union of 1985, in July of that year, a new uproar erupted within the
Holy Synod due to the revelation that Dorotheos Tsakos, a deposed cleric of the
New Calendar for moral offenses, had been elevated to the episcopacy in either
1984 or 1985 by order of Archbishop Auxentios, with the involvement of two of
his bishops, Maximos of Cephalonia and Gerasimos of Thebes. The Archbishop
denied this, as did the two bishops, but eventually, Gerasimos of Thebes, as
well as a layman who had attended the event as a chanter, responsibly confessed
that the ordination had indeed taken place!
Archbishop
Auxentios, along with a few loyal bishops (Athanasios of Larissa, Maximos of
Cephalonia, Gerasimos of Thebes, and Germanos of Aeolia), convened a Synod and
proceeded to condemn various bishops and clergy, thus turning from the accused
into the accuser.
A
twelve-member Synod under Gerontios of Piraeus, who had served as Vice
President until then, was convened in October 1985 and proceeded with the
deposition of Archbishop Auxentios and those with him.
*
It
is noteworthy that the deposed Gerasimos of Thebes, after his aforementioned
confession, distanced himself from the former Archbishop Auxentios and
collaborated with Dorotheos Tsakos to ordain more so-called bishops, among whom
were Germanos Kefalas, Isaiah Karlafthis, and others.
They,
in turn, formed or participated in the formation of other such fringe groups,
which lack any sense of seriousness or legitimacy. Although they use the name
of the "Genuine Orthodox" or "Old Calendarists," etc., they
have no connection with the Genuine Orthodox Church, acting in a completely
deceptive and parasitic manner, without, of course, any conscious acceptance
from the true flock of the Genuine Orthodox.
*
The
former Archbishop Auxentios did not accept his deposition and continued on an
independent path, claiming that he was the legitimate archbishop. Apart from
the previously mentioned bishops, a small portion of the clergy and laity
followed him.
In
the following years, the monks of the Transfiguration Monastery in Boston
turned to him out of necessity after breaking away from the Russian Church
Abroad, citing reasons of "accuracy of faith." In reality, their
leader, Abbot Panteleimon of the monastery, was facing moral accusations. The
former Archbishop Auxentios welcomed them gladly and even proceeded to ordain
so-called bishops for them in Boston and Toronto, as well as for a similar
group from France and a group of catacomb Christians from Russia.
*
After
the conclusion of the sorrowful Tsakos affair, the Holy Synod called upon the
bishops who had been dissatisfied for years to join forces and help during this
critical time. Responding to the call were Peter of Astoria and Chrysostomos of
Thessaloniki, although the latter had previously spoken against the Synod.
However, Akakios of Attica and Diavleia, along with Gabriel of the Cyclades,
opposed this initiative and continued their independent path.
Following
a vote in January 1986, Chrysostomos (Kiousis) of Thessaloniki was elected
Archbishop of Athens and President of the Holy Synod. His enthronement took
place at the Church of the Dormition of the Theotokos in Tsakos, Agia
Paraskevi, Attica, on January 16, 1986 (O.S.).
In
July 1986, the former Bishop of Euripus, Paisios, reposed, and his funeral was
conducted by Archbishop Chrysostomos, along with bishops and clergy of the Holy
Synod.
In
the fall of that year, Kyprianos of Oropos and Phyle was called to be judged
due to the formation of a Synod and the ordination of bishops, as well as
because of his Ecclesiological Position Paper, which were considered
contrary to the principles of the holy Struggle and to the official
Declarations and Encyclicals over time. Since he did not appear and declared in
writing that he was not a member of the formed Synod, he and those with him
were tried and condemned.
It
should be noted, however, that the leader of the "Resistance"
continued his communion with the Romanians, which he cultivated and maintained.
He contributed to the establishment of the Old Calendar Church of Bulgaria
(1993), entered into communion with the Russian Church Abroad under
Metropolitan Vitaly (1994), and after its union with the Patriarchate of Moscow
(2007), maintained communion with Bishop Agafangel of Odessa, who did not
accept the union. He generally worked intensively in missions across various
continents and in the anti-ecumenism struggle with significant results, without
competing against the Holy Synod of the Genuine Orthodox Church by attempting
to replace or oppose it.
In
1988, the Holy Synod under His Beatitude Archbishop Chrysostomos anathematized
the blasphemous author Nikos Kazantzakis, as well as Antichristian Chiliasm and
Freemasonry.
From
1988 to 1992, a "Theological Dialogue" took place with the Synod of
the "Matthewites" under Archbishop Andreas, with the aim of
addressing possible differences and achieving ecclesiastical union.
However,
that Dialogue did not progress because there was disagreement regarding the
1937 split between the former Chrysostomos of Florina and Matthaios of
Vresthena.
In
1990, His Beatitude Archbishop Chrysostomos was acquitted by the Single-Member
Court of First Instance of Thebes, where he had been accused by the Innovators
of allegedly usurping authority!
In
the early 1990s, the then-traditionalist Patriarch Diodoros of Jerusalem
(†2000) showed an interest in approaching the Genuine Orthodox Christians,
while also announcing an anti-ecumenist stance for the Patriarchate of
Jerusalem. However, that hopeful effort was obstructed and ultimately halted
due to a violent intervention by the ecumenists of Constantinople, who took
drastic measures against the Patriarch of Jerusalem and forced him to
backtrack.
*
It
is notable that while Ecumenism was developing throughout this period and
revealing its truly apostate face more clearly (such as the assemblies of the
"World Council of Churches" in Vancouver and Canberra, the official
dialogue with the Papists following the events of 1965 and 1980, the signing of
Ecumenical Agreements and false unions at Chambésy, Geneva, with the
Anti-Chalcedonians in 1990, and at Balamand, Lebanon, with the Papists in 1993,
etc.), Genuine Orthodoxy was struggling, amidst severe internal conflicts as we
have seen and will see, to barely maintain its cohesion and to regain its
footing!
It
is evident that unsuitable individuals infiltrated and emerged within the
Church, individuals who were unfit for the circumstances. As a result, numerous
successive mistakes were made—whether unknowingly or even with good intentions
and motives—so much so that during a most critical period, it was impossible to
effectively confront heresy, provide a credible and strong testimony, and, in
general, offer a respectable spiritual and pastoral activity and ministry.
Despite
this, the flag of the sacred Struggle was never lowered, and the hope for
better days always dawned in the hearts of the pure and selfless fighters, who
always have existed, exist, and will exist in the blessed and confessing
"little Flock" of the Patristic Calendar!
Thus,
Genuine Orthodoxy was awaiting yet another terrible shaking, which, despite its
sorrowfulness, led to a necessary purification of the Lord's Vineyard from
foreign and harmful elements.
*
After
the repose of Gerontios of Piraeus in November 1994 (a few days earlier, the
former Archbishop Auxentios had also passed away), a crisis that had been
simmering within the Synod over various issues became more apparent. These
issues included the controversial figure of Euthymios of Thessaloniki and the
vacillating stance of Paisios and Vikentios in America on matters of Faith, due
to their attempts to maintain communion with the Patriarchate of Jerusalem.
Although the Patriarchate had briefly shown good signs concerning matters of
Faith, it remained in full communion with all the so-called official churches
and, of course, was not in communion with the Genuine Orthodox. The
long-standing effort to adjudicate the accusations against the aforementioned
bishops had been avoided, but now things took a different turn.
A
group of bishops in the summer of 1995—Kallinikos of Phthiotis, Euthymios of
Thessaloniki, Paisios of America, Stephanos of Chios, Ioustinos of Euboea, and
Vikentios of Avlona—rebelled against their canonical ecclesiastical authority
and separated from the Holy Synod, citing various weak and not serious excuses
for such an action.
Antonios
of Attica and Megara and Athanasios of Acharnai remained neutral.
The
Holy Synod under Archbishop Chrysostomos immediately judged and condemned the
rebels, especially Euthymios of Thessaloniki, for very serious moral reasons,
as well as some of the hieromonks who followed them.
The
rebels established a counter-synod with former bishop Kallinikos of Phthiotis
as president and proceeded to the election of former Bishop of Avlona Vikentios
as the so-called Metropolitan of Piraeus.
However,
by the end of that same year, 1995, they split among themselves. Paisios and
Vikentios allied with Stephanos of Chios and Ioustinos of Euboea, as well as
the neutral Athanasios of Acharnai, to whom they also assigned the
"presidency" of their "synod." They even declared former
bishop Kallinikos of Phthiotis and former bishop Euthymios of Thessaloniki
deposed from their thrones.
Later,
Paisios and Vikentios submitted a request for acceptance to the Ecumenical
Patriarchate of Constantinople (!), which accepted them in 1998 with
blasphemous reordinations and eventually deposed them as well for various
scandals, after stripping them of their properties in the USA!
The
remaining Kallinikos and Euthymios, after being rejected even by their
collaborators in the Schism, proceeded in the Spring of 1996 to the ordination
of four so-called bishops in order to acquire a synodal structure for
themselves, thus giving others the illusion that they supposedly constituted
the Church of the Genuine Orthodox Christians of Greece. Their new bishops were
Makarios (Kavakidis) of Petra, who since 2004 is their so-called archbishop,
Ambrosios (Nikiforidis) of Philippi, Anthimos (Karamitros) of Gardikion, and
Christophoros (Angelopoulos) of Aegina.
The
reason that was later offered to them to intensify their fierce opposition
against the Holy Synod was its legal organization through the establishment of
an association under the Church's name, to secure its title, as well as the
long-prepared Statutory Charter of the Church.
The
following year, 1997, the strayed Stephanos of Chios and Ioustinos of Euboea
returned to the canonical Holy Synod, and they were reinstated, as was
Athanasios of Acharnai. That same year, Antonios of Attica and Megara and
Petros of Astoria passed away. Petros' biological brother, Archimandrite
Niphon, a kind and discerning Spiritual Father, had passed away in 1994.
The
Holy Synod expressed its opposition to the State's bills "for the
protection of personal data" through special cards, electronic
identification cards, etc., because under the guise of protecting the citizen,
they open the door and essentially legitimize the electronic surveillance of
all citizens.
In
the year 1998, Archimandrite Pavlos Stratigeas was ordained as Metropolitan of
America, and to Maximos of Demetrias was also added the title "of
Thessaloniki," since the administration of that diocese had already been
assigned to him since 1995, following the deposition of Euthymios.
That
same year, Pentapolis Kalliopios passed away. Since 1976, he had been
publishing his magazine Ta Patria, dedicated to the history of the
sacred Struggle of the Genuine Orthodox. Also, Cyclades Gabriel passed away,
who remained independent until his death.
That
same year, the Holy Synod also proceeded with the Anathema against Ecumenism.
Furthermore,
a delegation under Archbishop Chrysostomos was officially received by the
President of the Republic, Mr. K. Stephanopoulos.
Athanasios
of Acharnai and Kallinikos of the Dodecanese were also deposed, the former for
his continuous backbiting and the latter for preaching heretical teachings and
scheming.
The
former Archbishop Auxentios was reinstated economically to facilitate
the integration into the canonical Holy Synod of those who had adhered to him
and found themselves in a deadlock after his repose and the complete
disorganization of his followers.
At
the end of 1998, Archimandrite Niphon Anastasopoulos, Abbot of the Holy
Protection Monastery in Keratea, Attica, broke away from the Holy Synod because
he was upset by the Synod's efforts to limit the widespread establishment of metochia
even in America. He cited various supposed transgressions he had gathered
against the Holy Synod, including the issue of promoting the Statutory Charter.
This rebel was also deposed, and in mid-1999, those around Kallinikos of
Phthiotis, to whom he fled, quickly consecrated him as the so-called
Metropolitan of Piraeus. Later, his close associate, Archimandrite Arethas
(Antoniadis), was similarly elevated to Metropolitan of Crete.
It is also noteworthy that in 1995, the previously unified synod of the "Matthewites" suffered an internal schism, citing reasons of "Neo-Iconoclasm," splitting into two factions. Subsequently, each faction underwent another division, bringing their groups to a total of four!
10. Period of Reconstruction and Hope
After
the repose of Matthaios of Oinoi in 1999, the Holy Synod proceeded with the
election and ordination of five new bishops: Gerontios II (Loudaros) of Piraeus
and Salamis, Chrysostomos (Maniotis) of Attica and Boeotia, Gregorios
(Markopoulos) of Christianoupolis, Photios (Mandalis) of Marathon, and
Theodosios (Vasileiou) of Vresthena. In this way, the hierarchy was renewed,
and hopes for the beginning of a period of reconstruction and hope were
revived, as indeed happened, primarily with the further improvement of the
functioning of the Holy Synod.
In
2000, Christodoulos of Theoupolis was also ordained as an Auxiliary Bishop to
Pavlos of America.
In
2001, the Holy Synod proceeded with the consecration of the Holy Myron.
That
same year, the Catechists' School of our Church was established and has since
been operating successfully.
In
2003, the 4th Panhellenic Clergy Conference of our Church was convened.
That
same year, the venerable Metropolitan Akakios of Attica and Diavleia, the
oldest living hierarch of Genuine Orthodoxy (ordained in 1962), was
incorporated into the Holy Synod.
The
Holy Metropolis of America was granted a status of semi-autonomy.
Additionally,
the once-dormant "Youth Union" was reconstituted and is now actively
operating as the "Orthodox Youth Association."
In
2006, Metropolitan Pavlos of America suddenly fell ill and remained in a state
of partial paralysis due to a stroke.
That
same year, Spyridon (Hermogenes) of Australia was incorporated into the Holy
Synod, but from 2007 he was considered inactive due to old age. Additionally,
Stephanos of Chios passed away.
In
2008, Athanasios of Larissa and Platamon, along with the clergy and laity under
him, was incorporated into the Holy Synod.
That
year, an unofficial dialogue was conducted with the Orthodox Community in
Resistance, in which, after the serious illness of Kyprianos of Phyle in 2007,
Kyprianos the younger, then Bishop of Oreoi, was appointed as acting head. That
dialogue did not yield a successful outcome, but it helped in fostering mutual
acquaintance, clarifying positions and views, and in dispelling prejudices
formed by mistaken impressions of the past.
In
September 2010, the elderly and blessed Archbishop Chrysostomos (Kiousis) fell
asleep in the Lord. Following a canonical vote by the Holy Synod, his successor
was elected to be Kallinikos (Sarantopoulos), formerly of Achaia.
In
2011, Metropolitan Moses of Portland and Bishop Sergios of Loch Lomond, along
with clergy, monasteries, and parishes, were incorporated into the Holy Synod.
They came from the so-called "Holy Orthodox Church of North America"
of the Transfiguration Monastery in Boston, which had been irregularly formed
as a separate entity after the repose of former Archbishop Auxentios, having
broken away from the successor situation in 1995. In recent years, the leaders
of this group preached peculiar and unorthodox teachings, which strongly
motivated the aforementioned members to distance themselves from its unhealthy
environment.
In
2012, former Metropolitan of Australia, Spyridon, passed away.
That
same year, Demetrius of Boston, along with a large number of clergy, monks, and
parishes from the environment of the Transfiguration Monastery in America,
joined the Holy Synod. This occurred, among other reasons, due to the
reemergence within that group of a century-old heresy,
"Name-Worshipping," which further worsened the already problematic
state of the "Holy Orthodox Church of North America."
After
the resignation of Pavlos of America in 2013 due to serious health reasons,
Demetrius of Boston was elected by the Holy Synod as the new Metropolitan of
America in February 2014.
It
is noteworthy, however, that the small remaining group around the Monastery in
Boston, already burdened with unorthodox teachings among other things, united
with the so-called Archbishop Makarios in Greece and his followers in a
desperate attempt for mutual support and consolation!...
*
In
2013, an Official Dialogue was conducted between our Church and the Orthodox
Community in Resistance, which, by the grace of God, had a favorable
outcome, and we reached a declaration of our Unity, based on the formulated
Joint Ecclesiological Text: "The True Orthodox Church and the Heresy of
Ecumenism - Dogmatic and Canonical Issues," which was co-signed by
both sides in March of 2014, as well as by the Genuine Orthodox Church of
Romania under Metropolitan Vlasie and the Russian Orthodox Church Abroad under
Metropolitan Agafangel. It has also been recently co-signed by the Genuine Orthodox
Church of Bulgaria under Bishop Photii of Triaditsa.
The
unifying Concelebration was held on Sunday, 10/23 March 2014, a significant
day, exactly 90 years since the accursed Calendar Innovation was implemented in
the Church of Greece! Bishop Ambrose of Philippi from Drama, who had recently
joined from the Schism of Makarios-Euthymios, also participated in the
Concelebration, to the joy of the Fullness of the Church.
The
decimated group, further weakened by other defections from the counter-synod of
Makarios-Euthymios, responded by proceeding with the "consecrations"
of nine new supposed bishops! The use and reintroduction of the
"tested" measure of mass episcopal consecrations of numerous
candidates, which in the past only brought calamity and is unjustifiable from
any perspective, clearly demonstrates the extent of the anti-ecclesiastical
nature of these individuals.
Since
then, the now united Synod of the Genuine Orthodox Church, with 20 active
Hierarchs, more than 300 Clergy, hundreds of Churches, Communities, and
Monasteries in Greece and abroad, together with its Sister Churches in other
countries and regions, has been working intensively for the good of its Flock,
for the Witness of the Truth in the sacred Struggle against Apostasy,
especially as the pan-heresy of Ecumenism has advanced to an unimaginable
degree, and it is richly blessed by the Founder of the Church, our Lord Jesus
Christ, despite the difficulties and obstacles that arise.
It
is evident and certain that a new bright period has begun, a new chapter in our
sacred Struggle has opened, and a blessed reversal has commenced in relation to
what transpired during the last two decades of the past 20th century.
Among
the other blessings, an important part is held by the Synodal Declarations of
new Saints that were jointly decided upon, namely, St. Ieronymos of Aegina
(October 3, 1966), the New Martyr Catherine Routtis of Mandra (November 15,
1927), the Hieromartyr Joseph of Desfina (July 22, 1944), as well as the Saints
of Chios, Pachomios (October 14, 1905) and Parthenios (December 8, 1883).
Efforts
are also being made to obtain the legal status of the Ecclesiastical Legal
Entity by the Holy Synod, based on a new bill (2014), in order to address
an existing legal gap in Its organization and activity regarding Its relations
with the State and generally to ensure Its unhindered and equitable functioning
within modern society.
*
Our
Church was tested externally and internally, persecuted, disturbed, and fought
against, but by God's grace, it emerged unscathed and triumphant.
It
has the blessing of God, the Power and Light of the Precious Cross, the
Protection of the Theotokos, the Intercession of the Saints, especially Her
Confessor children. It has been nourished and watered by sweat and blood,
struggles of Faith, Repentance, and Virtue. It does not hide its dark spots but
strives to correct them and, above all, not to repeat them. For this reason, it
calls the schismatics to reintegrate into Her fold and generally works toward
the prospect of expanding its God-pleasing unifying path. It does not jealously
hold the Treasure of Truth for itself alone but sacrificially transmits it to
those near and far.
The
role it will play in the immediate future is expected to be historic and
decisive. The fall of the Orthodox Ecumenists, the swelling Apostasy of an
apocalyptic nature, the anticipation of a Great Synod of Genuine Orthodoxy, the
call to Repentance and integration into the Body of Christ for every
well-intentioned person—these and similar matters clearly define its lofty and
demanding mission. Thus, complacency and triumphalism are not justified, but
rather, there must be a constant call to vigilance, struggle, and sacrifice.
In
conclusion, we consider it necessary to emphasize that the glory and beauty of
our Genuine Orthodox Church are its worthy Members, who now rejoice in the
Heavens. They are its sanctified and whitened in the Struggle champions, its
Hierarchs, its worthy and martyric Clergy, who are impossible to mention even
by name in this brief work, its pious Monks and Nuns, its venerable Lay Members
of every age and class, known and unknown, famous and humble.
They
are the ones who endured the heat of the day and the frost of the night, so
that we may today reap the good fruits of their labors and works.
We
thank them and are grateful to them, and we promise that we will strive, at any
cost, to prove ourselves worthy of their expectations for the glory of God and
the holy Orthodox Church, for the help of the Flock, and for the salvation of
our immortal souls. Amen!
Basic Bibliography
–
The Ecclesiastical Calendar as a Criterion of Orthodoxy, Apology of His
Eminence Metropolitan (formerly) of Florina, Chrysostomos, to the Orthodox
Greek Conscience, published by "Herald of the Orthodox," Athens 1935,
p. 87.
–
Panhellenic Religious National Orthodox Society, The First Nationwide
Congress of the Followers of the Julian Calendar, in Athens, April 1947, p.
118.
–
Stavros Karamitsos-Gamvroulias, The Agony in the Garden of Gethsemane,
Athens 1961, p. 376.
–
"Church of the Genuine Orthodox Christians or Old Calendarists," in Religious
and Moral Encyclopedia, vol. 1, Athens 1962, cols. 817-827.
–
A Brief Historical Description of the Church of the Genuine Orthodox
Christians of Greece, by the Zealot Fathers of Mount Athos, Holy Mountain
1973, p. 56.
–
Elias Angelopoulos-Dionysios Batistatos, Metropolitan (formerly) of Florina
Chrysostomos Kavouridis—A Fighter for Orthodoxy and the Nation, Athens
1981, p. 192.
–
Stavros Karamitsos, The Contemporary Confessor of Orthodoxy, published
by the Bookstore of the Orthodox Association "Panagia Theotokos,"
Athens 1990, p. 200.
–
The Apostolic Succession in relation to the New Calendarist Schism, the
Pan-heresy of Ecumenism, and the Pan-religious Syncretism, Larnaca-Cyprus
1996, p. 56.
–
Stavros Karamitsos-Gamvroulias, The Ordinations of the Genuine Orthodox
Christians from a Canonical Perspective, Athens 1997, p. 112.
–
Dim. Malesis, "The Old Calendarist Issue (1924-1952) - Aspects of
Political and Cultural Conflict in the Interwar and Postwar Periods," in
the journal Mnemon, vol. 22 / 2000, pp. 135-169. – Monk Anthony
Georgantas, Church of the Genuine Orthodox Christians of Greece: 1924-2004
–
80 Years of Light and Darkness,
published by the Holy Monastery of St. Nicodemus, Ellinikon, Gortynia, p. 216.
–
Athanasios K. Sakarellos, Old and New Calendar, Athens 2005, p. 264.
–
Monk Augoustinos Agiovasileiatis, The Calendar Schism Examined from a
Historical and Canonical Perspective, Athens 2008, p. 480.
–
Greek Religious Community of the Genuine Orthodox Christians, The Orthodox
Confession of the Church from 1924 to the Present, Athens 2009, p. 88.
–
Periodicals: The Voice of Orthodoxy, Ta Patria, Herald of the
Genuine Orthodox.
–
Websites-Blogs: Church of the Genuine Orthodox Christians of Greece, Holy
Metropolis of Oropos and Phyle, Ecclesiastikos, Kryfo Scholeio,
and others.
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