Ecumenist Conference in Athens

Metropolitan Klemes of Larissa | June 27/July10, 2025

 

Recently, from May 18-20, 2025, an Ecumenist Conference took place in Athens, organized by the “Commission of International Affairs” of the “World Council of Churches” (WCC), which was hosted by the official new calendar Church of Greece. It was the 60th session of the said Commission of the “WCC,” dedicated to the 100th Anniversary of the 1925 Conference in Stockholm, Sweden, of “Life and Work,” that is, of that Ecumenical Organization which aimed at practicing “practical Christianity” without interest in or discussion about the differences of faith among the member “churches” participating.

Then, in 1925, Orthodox representatives also participated in the convocation of that Ecumenical Conference, a fact of particular significance for the Protestants who had taken the relevant initiative, so that, according to their understanding, there would be an expansion beyond and outside their own world. (Website of the “WCC,” News, May 20, 2025)

Already then, 1600 years after the First Ecumenical Council of 325 in Nicaea of Bithynia, the erroneous slogan of the pioneers in Stockholm was: “a Nicaea for ethics, for practical Christianity.” The emphasis was placed on the practical application of the Christian faith to the burning issues of that interwar period. It was considered, based on Protestant reasoning, that in order to exert influence on global developments, what was needed was not the isolated action of each “church” within its own country, but common action of “churches” on a broader scale, despite differences on the level of faith.

Through the then Lutheran Archbishop of Uppsala, Nathan Söderblom, a call was issued for “practical cooperation” despite ecclesiastical differences. The rationale of the heterodox, both then and now—which is also the belief of the Ecumenists from among the Orthodox—was and is that unity existed and exists, and that through the Ecumenical movement and commitment, this unity ought to be recognized and experienced. (Website of the “WCC,” News, May 20, 2025)

This completely unorthodox reasoning reached the point of proclaiming that dogmas bring division and therefore the emphasis on so-called “practical Christianity” unites.

The problem, however, does not lie in what the Protestants believe and proclaim. The problem is found among the Orthodox, who, through the Encyclical of the Ecumenical Patriarchate of 1920 “To the Churches of Christ Everywhere,” had already accepted blatantly heretical views, which are summarized: a) in the acceptance of the baptism of the heterodox, and b) in the will and desire for common witness and ministry with them in the modern world, that is, for cooperation and association in addressing the problems of this world. It need not be emphasized that these baseless positions are completely unknown and inconceivable in the history, life, and experience of the Orthodox Church in her two-thousand-year journey.

This is why the invitation on the part of the Protestant world already from 1920 in Geneva, and especially in 1925 in Stockholm, for an alliance in an Ecumenical body for the joint exercise of cooperation on a practical level (later in Oxford in 1937), found the Ecumenists from among the Orthodox suitably prepared for their positive response.

The other Ecumenical Organization, “Faith and Order,” for the examination of matters of faith, was likewise established in 1920 in Geneva, with milestone conferences in Lausanne in 1927 and in Edinburgh in 1937; and the merging of those two Organizations in the year 1948 in Amsterdam, Netherlands, formed the well-known “World Council of Churches.”

The now-existing “Commission of International Affairs” of the “WCC” constitutes a “heritage” of the Organization “Life and Work” and places emphasis on the “development of international law” and on work “for justice and peace in the world.” (Website of the “WCC,” News, May 20, 2025)

For this reason, it was this Commission that convened the recent Ecumenist Conference in Athens this past May, 100 years after the Conference in Stockholm, with the general title: “The time for God’s peace is now” and with the pompous prospect of a “search for a new commitment to the unity of the Church and of all humanity”! (Website of the “WCC,” News, May 19, 2025)

The sessions took place in a hotel in Athens and began with a supplication by Metropolitan Gabriel of Nea Ionia and Philadelphia. Metropolitan Agathangelos of Fanari read a greeting from Archbishop Ieronymos. Greetings were also delivered by the then Minister of Migration and Asylum Mr. Makis Voridis, among others. The Conference, according to its announced program, dealt with the exploration of Ecumenical responses to the emerging global trends in international relations and geopolitical developments. (Website of the “WCC,” News, May 19, 2025)

It is evident from the slogan-like clichés regarding the aims of the Conference, which we indicatively cited, that an effort is being made—without, of course, any real substance in reality—to create an impression as well as broader social interest, as if such an Ecumenist Conference supposedly contributes significantly to the investigation and achievement of lofty and desirable goals. In reality, however, from a spiritual perspective, yet another Ecumenist slip is recorded, filled with meaningless verbosity, and furthermore, theories and actions are taking place that promote the Ecumenist heresy; while from a social perspective, it simply causes noise void of any essential content, apart from references to geopolitical matters according to the prevailing Western perception of events in various parts of the globe.

On May 19, the second day of the Conference, the priest Nikolaos Kazarian of the Greek Orthodox Archdiocese of America under the Ecumenical Patriarchate was particularly revealing in his Ecumenist excesses, a fact that demonstrates how great the heretical corruption is among the Ecumenists from within the Orthodox. He thus supported the joint action of Christians despite their dogmatic differences, “in a world that suffers,” a fact which provides a “common witness” within it. This “pioneering step” regarding social responsibility is founded “on the mystery of baptism,” in which, evidently, all participate, “and in our common confession of the sacrificial love of Christ, as was proclaimed at the First Ecumenical Council of Nicaea.” (Orthodox Times, May 19, 2025)

Here we have a confirmation of the heresies of the 1920 Encyclical, which we mentioned above.

Kazarian continued: “global conflicts call the Church to reclaim her prophetic role.” However, we would ask: what is this Church being spoken of so suddenly before an inter-confessional audience within the framework of the “WCC”? The vagueness reveals the deeper heretical Ecumenist conviction that all of them together constitute this “Church,” since they participate in “one and common” baptism, which they consider introduces them into the reality of the “Body of Christ,” and for this reason they are able to offer a “common witness” to the world.

Kazarian considers that “the Ecumenical dialogue offers tools of reconciliation that can be applied in our own communities… The Ecumenical movement can, in fact, be a vital means through which God heals from within.”

The Ecumenists from among the Orthodox, in their deep delusion, believe that participation in the Ecumenical process provides them with useful reconciliatory tools for application in their own sphere, that is, for unity and love—yet without Truth! And that this movement of theirs offers divine healing from within! However, this is a declaration of their spiritual blindness, since they are obviously unable to distinguish between divine Energies and human or demonic ones! And then how can they shepherd the Church of God? Or guide their flock without error on the path of salvation?...

But what kind of salvation? Such a concept and such a concern are not to be found in the practically active Ecumenical movement. Its proponents are feverishly and vainly occupied with solving the problems of this world, which they naturally merely describe selectively and dramatize, without even in those being able to offer the slightest thing—except perhaps some humanitarian aid, as could, after all, be done by any organization.

Kazarian, undeterred, continued with the question: “What can Orthodoxy offer to this ecumenical journey?

“A. A rich theology of communion as the basis of Christian life;

“B. A spiritual tradition that prioritizes the healing of the heart (catharsis) as a prerequisite for reconciliation;

“C. The constant leadership of the Ecumenical Patriarchate, which has steadfastly supported dialogue, peace, and human dignity.”

The “theology of communion,” which was a favored concept of the late John Zizioulas, if understood in an Orthodox manner, is applied only within an Orthodox framework, outside of which it cannot function. If, on the other hand, it is understood in a heretical way, within the context of an expanded ecclesiological view, it gives room for the development of various nebulous theories for specialists to engage with, clearly promoting the establishment of a pan-Christian Ecumenist mindset. This direction is evidently served by the reference in the text under examination.

The reference to the purification of the heart as a prerequisite for reconciliation has no relation to and no place within Ecumenist affairs. It concerns the invocation of divine mercy in repentance for the rediscovery of the baptismal grace which has been concealed due to the accumulation of sinful passions and desires. It functions only within an Orthodox therapeutic framework, within the liturgical, eucharistic, and spiritual tradition of Orthodoxy, and indeed leads—when practiced in humility and obedience to a God-bearing Spiritual Father—to purification of the heart that reaches even to its “burning” with mercy for every creature and for all creation. But for this holy state to be confused within Ecumenist proceedings—where not a trace of Orthodox therapeutic understanding is to be found—and to be used in a superficial manner as a slogan for creating impressions, is like casting pearls into a defiled place and environment! Yet this does not cause surprise if we consider the extent of the aforementioned spiritual darkness of the Ecumenists, who may theoretically know elements of the holy Hesychastic Tradition, but without deeper awareness—hence their ease in confusing what must not be confused.

As for the “constant leadership of the Ecumenical Patriarchate” as Orthodoxy’s contribution to the Ecumenical journey, we must confess that we are astonished at the persistence of the Ecumenists of the Patriarchate of Constantinople! Their eagerness to promote their newly-emerged ecclesiological heresy concerning the supposed “Primacy” of their see and of their Primate as “First without equals” drives them to make such references even in Ecumenist “fora”! Yet, while the majority of Orthodox do not accept such a “Primacy”—and very rightly so—the Ecumenists of the Phanar hope to impress their Protestant partners with these kinds of theories, even though the latter are renowned for their rejection of all forms of authority and imposition? Did the Protestants, in truth, once flee from the arrogant Western Papism only to now encounter an Eastern counterfeit?!…

Kazarian concluded his flawed presentation as follows: “The Orthodox participation in 1925 was important not only in ecumenical terms, but also in the deeper engagement with issues of social ethics, culture, and the Church’s mission in the world. Healing [of the divisions?] does not come through devotion to our factions, but through faith in Christ. May this centenary renew our determination to walk together, to minister together, and, by the grace of God, to become one.”

Here we observe the unbelievable fact of separating belonging to the Church of Christ through the inadmissible claim that one belongs to a “faction,” from faith in Christ, which supposedly brings healing, regardless of ecclesiality! What healing? We assume of the divisions.

However, no healing, no wholeness and salvation is achieved individually and in isolation, but only ecclesiastically. Faith in Christ does not act and does not bring about a salvific result except within His holy God-man Body, the Church. Without incorporation into His one and only Body, healing and salvation are not attained. One cannot be a Christian if one does not belong to the community of disciples, of brethren in Christ, in the Apostolic Fellowship (Acts 2:42). Only within the Body of the Church is the “increase” in Christ effected, in the communion of the faithful (1 Cor. 12:12; Eph. 4:11–16). The unity of Church and Christ is indivisible.

If what Fr. N. Kazarian said constitutes “Orthodox Witness” before the heterodox, then we can understand the extent of the theological distortion taking place within the Ecumenical Movement and how greatly things have deviated. This tragic observation, as we have demonstrated and as we will continue to present, does not constitute “fundamentalism,” as those who oppose heresy in an Orthodox manner are accused, nor does it amount to a “demonization of Ecumenism,” as was claimed to be occurring in this context by the representative of the Patriarchate of Antioch, Maha Milki Wehbe!

Ecumenism, as a theological heresy, is not of the Truth—that is, not of God—but of the devil, the father of lies, of delusions, and of heresies. This evident and self-evident truth disturbs the Ecumenists from among the Orthodox, and they hasten to propose addressing what they perceive as a troubling phenomenon within the “WCC,” where they may deliberate with an “open mind” and cultivate the spirit of unity (Orthodox Times, May 19, 2025).

It should be noted that at the Ecumenist Conference in Athens, unacceptable common prayers also took place during its proceedings—both according to the Orthodox tradition (Orthodox Times, May 19, 2025), and according to Protestant practice, with corresponding songs accompanied by musical instruments and dance movements, as seen in related photographs.

However, it is necessary to emphasize that the main problem with Ecumenism does not consist in the fact that common prayers take place. For if we accept such a view, then we reduce the great, primarily theological problem of the heretical false teaching of Ecumenism to a supposedly simple matter of violation of Holy Canons. That is, the dogmatic issue concerning the Faith is transformed into a merely Canonical problem. This, however, aims at minimizing the issue and constitutes a grave error.

On the third day, May 20, during the examination of the topic “theological bridges between Nicaea and Stockholm,” Professor Dimitra Koukoura of Aristotle University of Thessaloniki referred to the First Ecumenical Council, which aimed at preserving the unity of the Church as well as of the Empire, and also at composing the Symbol of Faith. She then maintained that unity was broken at the beginning of the second millennium with the great schism between Rome and Constantinople. Subsequently, the Lutheran movement deviated from Rome, and numerous offshoots arose, “so that now the Church is divided,” due not only to theological reasons but also many others. Nevertheless, the presenter continued, Christian Ecclesiastical Communities exist throughout the world where the Faith of Nicaea–Constantinople is confessed through the Symbol of Faith. In the early 20th century, “the one undivided Church of the first millennium, which had now been divided” into many churches—even hostile to one another—without unity, found Christians jointly gathered in Stockholm in 1925 in a “fellowship of churches.” (Orthodox Times, May 20, 2025).

The “naive” reasoning of Prof. Koukoura is paradoxical and, of course, entirely mistaken. In the first millennium, we had an undivided Church, even though many Christian bodies were cut off and condemned as heretical. But in the second millennium, we simply have division between East and West, as well as within the West. And only in 1925 did the separated Christians decide to establish a “fellowship of churches.” And all this is said in the presence of hierarchs (in the sessions of the Conference, the following can be seen in photographs: Gabriel of Nea Ionia, Job of Pisidia, Chrysostomos of Messinia, Grigorios of Peristeri, Agathangelos of Fanari, Athanasios of Achaia, Ignatios of Salona), clergymen, professors, etc.

However, all those who have a basic knowledge of ecclesiastical matters know that whatever was valid during the first millennium, the same was valid during the second, is valid during the third, and will always be valid. There is only one true Church of Christ—the Orthodox Church—as the Theanthropic Body of Christ, with one immaculate faith, one true Baptism, and one infallible path to salvation. And this unique Body of the Church, with Christ as its Head, is not subject to division. The common dogmatic faith constitutes the cohesive force of communion and the secure foundation of unity. Without the preservation of the “unwavering and certain” faith, without additions or subtractions from the handed-down faith, there is no ecclesiastical unity nor preservation within it (cf. St. Gregory the Theologian, Oration 36, par. 10, EPE, vol. 2, Thessaloniki 1985, p. 216).

Deviation from the faith constitutes a fall from this holy Unity, it means the proclamation of heresy and severance from the Body of the Church, based on the prescribed Synodal process and declaration—not merely the causation of division into perpetuity.

The return to Unity means a return to the Truth of the Church and entrance into the communion of her unity. In this process, it is self-evident that gentleness and forbearance are required toward the heretics, for it concerns their return from death to life.

However, this has not occurred, nor is it occurring, in the condemnable Ecumenical movement, which suffers at its very foundation. A joint journey of the spiritually living and the dead, co-ministry, collaboration, common prayer, etc., is something entirely impossible and inconceivable within the Patristic and Synodal Tradition of the Orthodox Church, as has been previously mentioned. This new heretical ecclesiological self-consciousness of the Ecumenists from among the Orthodox—that they constitute an “Ecumenical Brotherhood” with the heterodox, as they also jointly confessed in their pseudo-council of Kolymbari in 2016—renders them self-condemned, without communion, partakers of heretical defilement.

This must be strongly emphasized, because some people—whether knowingly or unknowingly—minimize the issue of our difference on the calendar level, which supposedly did not and does not justify the lack of ecclesiastical unity between the followers of the Patristic and the New Calendar. However, this is not simply a calendar issue! It is a matter of Faith! We are not calendar-worshippers but Christ-worshippers. And we are not struggling for a peculiarity regarding the days of the feasts, but for the Truth and the Unity of the Church!

Metropolitan Job of Pisidia then, while observing that it is not the dogmas that divide, but heresy that divides, did not clarify what this means in the present reality. On the contrary, he said that the social work of the “WCC” differs from the similar work of any other social institution, because “we are building up the Body of Christ”! And that “the Church transforms the world by bringing people into the Body of Christ, into the Church”! (Website of the “WCC,” News, May 21, 2025)

Completely vague statements – The “WCC” builds the “Body of Christ,” “transforms the world” through its work and activity, and brings people into the “Church of Christ”?! If this is indeed the meaning of what is stated here, as it appears to be, then we have yet another emphatic confirmation of the heretical nature of the ecclesiological self-consciousness of the Ecumenists from among the Orthodox.

The hosts of the Ecumenist Conference in Athens visited, together with the members of the Conference, the facilities of the hospitality structure of the Church of Greece in Vouliagmeni under the name “Synypárxi” [“Coexistence”] – “Ecumenical Refugee Program.” Present was the general director of the center, Metropolitan Athenagoras of Ilion. The topic of support for refugees and asylum seekers was presented, and the close contact between “Synypárxi” and the “WCC” was also confirmed (Orthodox Times, May 20, 2025).

The final Message of the Conference (see “WCC” Website, Commission of International Affairs, Documents, May 22, 2025) contains a rationale of purely Protestant orientation, dispelling once again the chatter and nonsense about “Orthodox Witness” that are occasionally heard from the Ecumenists among the Orthodox in an attempt to justify the unjustifiable. The Ecumenist text from Athens thus tells us that there are existential challenges causing concern, such as nuclear weapons, cyberwarfare, social media, artificial intelligence, the global climate crisis, etc. A failure to prevent conflicts is observed on the part of international organizations such as the UN. Therefore, a radical reform of the international framework for peace and security is proposed with regard to the scourge of war. Emphasis is placed on peacebuilding and the provision of humanitarian aid, and in response to the observed economic inequality, a renewed reinforcement of the concept of the “Welfare State” is proposed. A call is made for a deepening of Ecumenical and Interfaith reflections and for dialogue concerning the relationship between religion and the state. Furthermore, emphasis is placed on unifying elements through the Ecumenical movements, on commitment to dialogue, cooperation, and solidarity. As for the hospitality in Athens, it highlighted and reaffirmed the brotherhood and the shared Ecumenical heritage within the “Life and Work” movement. And the Message concludes: “We thank God for the blessing of our unity in Christ”!

We clearly understand that the fundamentally erroneous rationale of the Reformation—from the very beginning—as regards its themes and goals, its methodology and proposals, and also its final conclusion concerning the “recognition of existing unity,” is once again emphatically and formally confirmed.

It was yet another new Ecumenist fiasco, another new Ecumenist bubble in the heart of Athens, with the participation and provision of hospitality—unto greater shame and condemnation—by the Innovating Church of Greece.

Also, from the published photographs by the “WCC,” it appears that there was a concluding prayer service, including the performance of an artoklasia, in an Orthodox church on 22/5, coordinated by Gabriel of Nea Ionia, with the participation of a clergyman as well as a chanting choir, and with the WCC partners sitting and “gazing at the spectacle”…

What we wish to emphasize in closing is that regarding all that we have presented here, NOTHING AT ALL was made available online, as far as we were able to research—not on the official Website of the Church of Greece (Department of Inter-Orthodox and Inter-Christian Relations), nor on the websites of the metropolises whose hierarchs participated in the Ecumenist Conference, nor through the well-known Church-related news agencies. Only the Metropolis of Pisidia of the Ecumenical Patriarchate had a brief report on the matter (May 24, 2025). The primary material was obtained from the Website of the “WCC” and from only one site that presented the event. (Orthodox Times)

We reasonably wonder whether the complete silence was a deliberate act, so that neither the Clergy nor the Laity would learn about this, or whether it was simply a coincidence due to a lack of interest, or even of care and organization—things quite familiar in our peculiar Greek reality.

However, we incline toward accepting the first version as valid, because we consider it impossible that there was a total and without exception lack of interest or organization from everyone.

In light of this, the relentless question arises: whom do the Ecumenists from among the Orthodox represent in all that they say and do in this domain? In whose name do they speak and act in all that we briefly mentioned? Their own and only theirs? What is their care and concern for the matter which has always preoccupied those knowledgeable regarding the reception (receptio) of all that occurs in Ecumenism by the ecclesiastical body? What ecclesiastical and ecclesiological deficit does this betray? Whom and what do they fear, that they must hide behind their finger?

We understand that a serious and responsible answer to these critical questions is not going to be given. Because everything is under-functioning—except for the care to maintain and promote good Ecumenical relations, even if this is harmful from every perspective to the faith. Yet such is the dictate of the times, such the directives of religious or political superiors, such the various interests and worldly calculations, such…

Has anyone among all these seriously wondered whether such is the will of the Head of the Body of the Church, our Lord Jesus Christ? Whether such is the prompting of the All-Holy Spirit, who leads into all Truth, following divine emphases and clear exhortations? Whether such is the directive of the Saints of the Church, both ancient and recent? NO! A thousand times, NO!

Addressing, therefore, the disregarded Clergy and Laity—who knowingly or unknowingly are subordinated to those disobedient to the divine Commandment, the Ecumenists from among the Orthodox—we express our sincere sorrow for the condemnable from every perspective stance and behavior of the leaders and those responsible for their immortal souls! But if this brings them comfort and assures them concerning their undisturbed voyage toward the Kingdom of Heaven, then there is surely a serious problem and an extremely dangerous attitude and gullibility.

We, the so-called “uncanonical” anti-ecumenist brethren of the Patristic Calendar, nevertheless call them, as from God, to repentance and to an Orthodox course and path. The Ecumenist deviation that was so official, yet so “hidden,” recently manifested in Athens is neither pleasing to God nor does it lead to the Lord of Glory. Apostatic corruption prevails. May we be delivered, with the help and grace of God, from this eschatological temptation, which for a century now is trying all “upon the whole world” (Rev. 3:10), so that the faithful and true servants of God may be revealed, who will keep to the end the word of divine patience.

 

Greek source:

https://ecclesiagoc.gr/index.php/%E1%BC%84%CF%81%CE%B8%CF%81%CE%B1/%E1%BC%80%CE%BD%CF%84%CE%B9%CE%B1%CE%B9%CF%81%CE%B5%CF%84%CE%B9%CE%BA%CE%AC/2371-oikoumenistiki-diaskepsi