On the 2014 Union between the Holy Synod in Resistance and the Church of the G.O.C. of Greece
Protodeacon Herman Ivanov-Treenadzaty (ROCOR-Agafangel)
April 13, 2014
Let us dwell on one major, one
could even say epochal, event of the recent history of the Orthodox Church.
Major and epochal – because just a few years before it took place, no one could
even simply suppose that it would come to pass.
On the day of the Sunday of the
Veneration of the Cross, the third week of Great Lent, in Greece, at the Saint
Nicholas Monastery, the spiritual center of the largest Old Calendarist Greek
jurisdiction, located in Paiania in the eastern part of Athens, there occurred
what many directly called a miracle: the brotherly concelebration, on the very
highest episcopal level, of two Greek Synods, seemingly completely
irreconcilable, usually called the “Chrysostomites” and the “Cyprianites,” who
from now on have united into a single Synod of the True Orthodox Church of
Greece.
In fact, it is worth remembering
that still quite recently, literally yesterday, some “super-guardians” of
Orthodoxy, without laughing, spoke of the Synod in Resistance and of
“Cyprianism” as the most malicious heretics, as heresy, as a hidden machination
of ecumenists and liberals for the destruction of true Orthodoxy, of which they
were the guardians. Those who were so eager for such nonsensical and peremptory
judgments today ought to be in complete bewilderment, although we do not doubt
their ability to continue further spinning their fables, since to acknowledge
one’s errors is not only a Christian feat, but does not at all fall within the
category of thinking and behavior of many “guardians.”
The entire crime of “Cyprianism”
consisted in one disputable expression about the so-called “sick members of the
Church.” Against this formula one can argue for a long time, even foaming at
the mouth, without seeing and without understanding that thereby one places
the word above the deed. A purely rationalistic approach and way of
thinking. To reproach the Synod in Resistance with ecumenism is pure nonsense,
for, as we have written more than once, no one has done more for the
exposure of this heresy than the Cyprianites, with their video recordings,
which spread throughout all the Orthodox countries, showing and condemning the
inadmissible ecumenical fraternization practiced in the so-called official
Churches with the approval and with the direct participation of bishops. To
deny this evident fact is either a sign of insincerity or of feeblemindedness.
Nevertheless, we are told that
the “Cyprianites” renounced the notorious, much-discussed expression about the
“sick members” and agreed to regard it as a theologoumenon, that is, a
private opinion. But this renunciation testifies less to their weakness than to
the strength of spirit and of faith, which ought to be the very first thing
thought of and praised. They not only agreed to remove this stumbling stone,
but also abolished their Synod itself, and their First Hierarch himself,
Metropolitan Cyprian II, with worthy humility stepped down from the
first-hierarchical throne and, as a simple bishop, entered into the new united
Synod. We know few examples of such humility, of such purely Christian conduct,
to which, one would hope, the various “fragmentary first hierarchs” will be
sensitive and which they will follow, if they have sufficient strength of
spirit and of faith for it.
Here, as in every complex
question, there is that which pertains to form and that which pertains to
content. About the form, it was said above, and about the content we continue
to hold and to think that, even if the expression about the “sick members” may
have been unsuccessful, as well as not corresponding to the patristic language
[sic], it nevertheless had the advantage of placing the emphasis on an
important question. And this question has great significance, especially in our
time, when everyone is ready to consider himself a theologian and on this basis
is not unwilling to consider “graceless” everyone who disagrees with him.
Therefore, the position of the Synod in Resistance was a useful restraint
against this evident defect. It was also entirely consonant with the clear
explanation of Metropolitan Vitaly in his Nativity Epistle of 1986 concerning
the understanding of our anathema against ecumenism, proclaimed in 1983: “...At
the present time the majority of the local churches are shaken in their whole
organism by a terrible double blow: of the new-style calendar and of ecumenism.
However, even in such their calamitous condition, we do not dare, and may the
Lord preserve us from this, to say that they have lost the grace of God...”
It is known that even these most
prudent words of our blessedly reposed First Hierarch were (and continue to be
to this day) met with fierce criticism from a handful of “super-pure” guardians
of the purity of the faith. Do these Pharisees seriously think that
Metropolitan Vitaly did not believe in the holiness of the Church, did not
believe in the unity and uniqueness of the Church? By these words he only, and
not without reason, warned some hot-headed minds against spiritual pharisaical
delusion. The traditional position, both of the Church Abroad and of the Synod in
Resistance, could in general terms be defined in this way: ecumenism is a gross
error, and even in its essence a heresy, from which one must keep at a distance
and against which it is necessary to warn the flock; nevertheless, it cannot be
said that the so-called official Churches, being more or less infected with
ecumenism, are ipso facto outside the Church, outside of which there is
no salvation, from which follows the gracelessness of the sacraments performed
by them.
Theoretically, one can, and even
must, adhere to the strictest views when the question concerns the purity of
the faith, but from pastoral considerations it is necessary to apply economy,
that is, condescension, leniency—naturally within certain bounds—and in full
accord with the 102nd canon of the Sixth Ecumenical Council. The Chrysostomite
Synod was always precisely known for its extremely strict approach to questions
of faith, which on the one hand was quite praiseworthy, but on the other could
err from a pastoral point of view. But the Synod in Resistance was no less
strict in its attitude toward the purity of the Orthodox faith. They were
divided not by questions of the purity of the faith, but rather by the words
and definitions used. And this appeared as an insurmountable obstacle between
them, despite the fact that they conducted the same confessional struggle.
Only the struggle of faith, the
struggle of humility, the struggle of love could make it possible to come out
of this dead end. And the one side, as well as the other, accomplished this
struggle. The “Chrysostomites” acknowledged that the “Cyprianites” are in no
way ecumenists, but Orthodox fighters for the Truth, while the “Cyprianites”
agreed to abandon the confusing expression about the “sick members.” The common
confession of faith sealed this unity of the two Synods, which until recently
had been rivals, now united in one Synod of the True Orthodox Church of Greece,
headed by Archbishop Kallinikos of Athens.
Only a deep, sincere love of the
Truth could be capable of moving people to such a step, seemingly small, but in
reality, opening great hopes for the unification of all sound Orthodox forces
in the face of the steadily growing world apostasy. Truly, the “great in the
small” has been accomplished. It now remains for each one who positions himself
as “True Orthodox” to show and to prove the real face of his ecclesiastical
struggle: is this truly a standing for the Truth, or a cheap pose under the
guise of confession...
The Church celebration that took
place in the third week of Great Lent will long remain in memory as a most rare
Divine Service, headed by two First Hierarchs—Archbishop Kallinikos and
Metropolitan Agafangel—in which more than twenty Bishops participated, along
with a multitude of clergy, representing a vast number of faithful of the
Greek, Romanian, Bulgarian Churches, and of course our Russian Church Abroad. A
true Triumph of Orthodoxy, which must be cherished and, as far as possible,
multiplied!
But this celebration was not
simply the work of human hands, a kind of church politics, an artificial
juxtaposition, an arithmetical addition of separate units. No, this was a true
miracle of God. For no one, not so long ago, could have seriously said that the
“Chrysostomites” and the “Cyprianites” would be able, with one mouth and one
heart, to stand around the Altar as brothers by blood, forgetting all the still
recent grievances, reproaches, and even enmity. But “what is impossible with
men is possible with God”…
Such a miracle was able to be
accomplished thanks to the all-healing power of forgiveness. What the
general public did not know, while the supporters of both camps continued to
criticize one another, was that the now reposed Archbishop Chrysostomos [II of Athens],
several years earlier, had visited his dying long-time rival, Metropolitan
Cyprian I. Having mutually asked each other for forgiveness, both departed into
the better world, and on the basis of this deeply Christian forgiveness,
their successors could not but sit down at the negotiating table and remove the
layers of misunderstandings, fancied claims, mutual accusations, and
grievances. And then it became not at all difficult to arrive at the conclusion
that their confessions of faith coincide, which was sealed by the solemn
signing of a common Confession of Faith and by joint memorial prayers at the
tombs of the reposed Archbishop Chrysostomos and Metropolitan Cyprian.
The Confession of Faith is
especially important for the Greeks, but Metropolitan Agafangel signed it
without any difficulties. Naturally, complete identity in everything, in every
iota, is neither conceivable nor desirable. Each people, each Church has
developed its own customs and peculiarities, which can very well coexist, as
they have coexisted in past years, decades, centuries. In the ROCOR, in
particular, besides the questions of the new calendar and ecumenism, there is
the question of Sergianism. The experience and practice abroad have been very
successfully formed over many decades and are well known to all guardians of
Orthodoxy, as we ourselves were able to be convinced when visiting the famous
Athonite Monastery of Esphigmenou, where monks now labor who are being severely
persecuted. For us it is a great joy and honor to be in communion with the
Monastery of Esphigmenou.
The union of the two largest Old
Calendarist Greek Synods gives a new quality, strength, and impetus to the
steadfastness of all who oppose the universal spiritual decline reigning in the
contemporary world, and all sincerely Orthodox must join this sound movement
without any ulterior thoughts. Will there really be found here too stubborn
“confessors,” proudly remaining on the sidelines of history to prove one no
longer understands what?
But let us hope that such will
remain only a few, and the union of the True Orthodox forces will be firm.
Unity built on the foundation of love, faith, and forgiveness can only be firm,
sincere, and enduring. Help us, O God!
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