Subdeacon Nektarios [Harrison], M.A. | November 16, 2025
In 2023, while researching,
writing, and compiling the Orthodox Patristic Witness Concerning Catholicism
for Uncut Mountain Press, I came across an obscure and long-forgotten book
published in 1991 by New Sarov Press with the blessing of then Bishop Hilarion
(Kapral), the future Metropolitan of ROCOR. The book, titled A Call from the
Holy Mountain, had been written and published by the Monastery of
Philotheou on Mount Athos and authored by the now well-known “resist from
within” elder, Ephraim of Philotheou and Arizona.
[https://orthodoxmiscellany.blogspot.com/2024/10/a-call-from-holy-mountain-by-elder.html]
At that point in my research, I
was examining elders who had not been formally canonized but were still
regarded as holy and who had written forcefully against Ecumenism. The
discovery therefore struck me as entirely providential, arriving precisely when
I needed firsthand anti-ecumenist testimony. It seemed to fit seamlessly into
the thematic structure I was developing.
Within A Call from the Holy
Mountain there are two brief but striking chapters that confront the
pan-heresy of ecumenism, the World Council of Churches, and the broader array
of non-Orthodox religions. The chapters, titled “The Church Has No Place Among
the Conglomeration of Errors and Heresies: Ecumenism” and “Let Us Not Deceive
Ourselves; Between Orthodoxy and Heterodoxy There Exists an Enormous Gap,”
aligned directly with the anti-papist material I was assembling for Uncut
Mountain Press. Recognizing their relevance, I approached Father Peter Heers
about including them in the Orthodox Patristic Witness. To my surprise,
he immediately told me that we could not incorporate the material. This was
unexpected, especially given how revered “Elder Ephraim” and Saint Anthony’s
Monastery are within the Orthodox Ethos circle.
Father Peter then explained that
although the text was genuinely written by Father Ephraim of Arizona, the
Monastery of Saint Anthony’s would deny that he was the author. This was
difficult to understand, given that the book had been originally published by
the Monastery of Philotheou in Greek and later in English with the blessing of
Bishop Hilarion (Kapral) of ROCOR. Father Peter further clarified that Father
Ephraim had written the text while serving as abbot of Philotheou Monastery on
Mount Athos, and that its authenticity was well known to those familiar with
the situation. He himself had reliable confirmation through a close family
friend in Greece, the owner of the famous Orthodox publishing house Orthodox
Kypseli, who had personally seen the original Greek manuscript and affirmed
that it was unquestionably authored by Father Ephraim.
Naturally, I asked why the
monastery would deny authorship of a text that offered such a powerful witness
against the papist and against ecumenism. Father Peter responded that Saint
Anthony’s would continue to deny Elder Ephraim’s authorship because the text
was unapologetically anti-ecumenist, and the monastery did not want to
jeopardize the possibility of his future canonization. Publishing material that
stood in direct contradiction to the ecumenical positions of the Ecumenical
Patriarchate would create serious conflict. For this reason, even though both
Uncut Mountain Press and Father Peter personally wished to include the text in
the Orthodox Patristic Witness, they refrained for fear of provoking the
Arch-Heresiarchs in Constantinople and in New York at GOARCH headquarters.
Consequently, I was not permitted to include the text in the final volume.
Today, in the published volume of
the Orthodox Patristic Witness Concerning Catholicism, the
section devoted to the “contemporary elders” of World Orthodoxy includes
figures such as Philotheos Zervakos, Cleopa of Romania, Athanasios Mitilinaios,
Arsenie Papacioc of Romania, Justin Parvu of Romania, and Gabriel of
Koutloumousiou Monastery on Mount Athos. What is notably absent, however, is
any anti-ecumenist or anti-papal writing from Ephraim of Philotheou and
Arizona. Anyone familiar with Father Peter Heers, Uncut Mountain Press, or the
Orthodox Ethos circle will immediately recognize how striking this omission is,
given the near-worship they express toward Father Ephraim. During my stay at
Father Peter’s home in Florence, Arizona, he even remarked to me that “the
words of Elder Ephraim here in Florence are Gospel.” With such devotion to this
New Calendarist elder, his exclusion from the volume is difficult to overlook.
As I have already explained, the
reason for this omission lies in the fact that the bishops who oversee Father
Ephraim’s monastery are themselves committed to ecumenism, the very thing he
denounced in his writings. Because of this, the monastery could not risk
allowing such material to circulate publicly. In essence, the Monastery of
Saint Anthony’s desires the canonization of their elder by the Arch-Heresiarch
in Constantinople to such an extent that they are willing to conceal the truth.
They choose to hide the writings of their elder in order to secure approval
from the same bishops they have privately described as ecumenist heretics. This
creates a stark contradiction between their outward reverence and their quiet
caution, revealing how far they are prepared to go in pursuit of the outcome
they seek.
In this text from Father Ephraim,
he writes from a clearly anti-ecumenist standpoint and openly rejects the
ecclesiastical positions currently held by the Ecumenical Patriarchate, the
Greek Orthodox Archdiocese of America, and now Saint Anthony’s Monastery
itself. His words leave no room for doubt concerning his views on the
pan-heresy of ecumenism or the institutions that advance it, reflecting the
convictions he held at the time of writing. The consistency of his language in
this earlier period demonstrates a direct and unmistakable opposition to the
modern ecumenical stance embraced by these jurisdictions. It is important to
note, however, that after returning to the Ecumenical Patriarchate later in
life, Father Ephraim never again publicly voiced such criticisms, which marks a
notable contrast with the boldness of his earlier writings. For this reason,
the chapters stand as a powerful witness to his earlier theological
perspective. The two chapters by Father Ephraim read in full:
The
Church Has No Place Among The Conglomeration Of Errors and Heresies: Ecumenism
The rule is that
where much is being said about a virtue, that virtue is not to be found there.
The voice raised in favor of that virtue is the cry of its absence. This is the
case with the "love" of all those who believe that they should contribute
towards the realization of the Lord's wish "that they all may be
one."
Let us be more
specific. They say that we Orthodox should unite with the Roman Catholics and
then with the Protestants and with all the known and unknown heresies conceived
by the Devil in the name of Christianity. After all Christians without
exception unite, they should then unite with the Mohammedans, the Jews and in
extension with the Buddhists, Brahmins, Shintoists and with all the religions
of the universe in general.
This
pan-heretical alchemy is being inspired through the so-called World Council of
Churches. We think that the term is not true to the fact, for it does not
concern a World Council of Churches but a World Council of Will Worship. The
only god to demand a tribute of worship there will be the fallen Beelzebub who
through his representative amongst men, the Antichrist, will try to substitute
his own will for the faith and worship of the true God. For in Ecumenism there
is no personal God; for consistent ecumenists the doctrine of the Trinitarian
God is utterly rejectable.
It is well known
that the devil-instigated Zionism is coordinating two insidious operations both
within and without the Church aspiring to one and the same end; to destroy the
fortress known as Orthodoxy.
Papists,
Protestants, Jehovah Witnesses, Freemasons, Unionists, Ecumenists and any other
"root of bitterness" —all these have one mind, and shall give their
power and strength unto the beast. These shall make war with the Lamb, and the
Lamb shall overcome them: for He is Lord of Lords, and King of Kings: and they
that are with Him are called, and chosen, and faithful."
We believe that
Orthodoxy has no place among this conglomeration of errors and heresies. This
insidious "ecumenical fabrication does not wish to seek out the truth
but", according to Father Haralambos Vasilopoulos, "is a mixture
aimed at exterminating the Truth. It is an effort not for those that have been
deceived to find the truth but for those that do have it to lose it; that is,
those who believe in the One, Holy, Catholic and Apostolic Church."
Let
Us Not Deceive Ourselves; Between Orthodoxy and Heterodoxy There Exists an
Enormous Gap
When even the
champion of the World Council of Churches, Metropolitan Meliton of Chalcedon,
is forced to admit: "It is an undoubted fact that the W.C.C. is 99% under
the control of Protestantism and strongly carries its mark," what more
evidence do we Orthodox need to sever relations with them before we crush any
hope left in them that the truth really exists unique, intact and lucid to be
found in the One, Holy, Orthodox Church of Christ?
The strong
position taken up by Father George Florovsky that "Orthodoxy's mission is
to be a martyr and 'bear witness unto the truth'", may be fulfilled only
with an Orthodox Ecumenism described by Father Spyridon Bilialis in his book,
Orthodoxy and Papism. "We believe that it is high time that the Orthodox
Church came forth united before the world and promoted its own Orthodox
Ecumenism by setting up purely orthodox ecumenical rostrums where from in loud
voices it would proclaim urbi et orbi that Orthodoxy alone is today the
One, Holy, Catholic and Apostolic Church of Christ."
Otherwise, with
this frequentation of such Church Representatives with today's heterodox and
tomorrow's atheists, Orthodoxy will run the risk of suffering what Saint
Gregory the Theologian said happened in similar cases: "It is easier for
one to be infected by iniquity than for him to transmit a virtue; just as it is
easier for you to contract a sickness than to have health bestowed on
you."
"Let us not
deceive ourselves. Between Orthodoxy and heterodoxy there stands an enormous
gap," says Professor Andreas Theodorou.
"But can’t
Christian love bridge this gap?" many ask. Love, my dear brethren, is
omnipotent, as mighty as death, but its strength always goes hand in hand with
truth. God transmits the power of His love when He is worshipped "in
Spirit and in Truth." The disciple of love, the Apostle of Orthodoxy,
setting down the words of His Epistle, says: "The elder unto the elect
lady (i.e., the Church) and her children whom I love in the truth..."
"Grace be with you, mercy, and peace, from God the Father and from the Lord
Jesus Christ, the Son of the Father, in truth and love." All those who
truly believe, love in truth; those who do not truly believe, love in
hypocrisy. We, being Orthodox Christians, love everyone and desire that they
come to realize the truth. Thus, were we taught by "the God of Love";
thus is our conscience set at rest. We feel no animosity against any men
because of their heresy or their faithlessness, but we shall never come to love
faithlessness or heresy for the sake of men, because if we do we shall be
alienated from God.
One Sunday, a
preacher delivered a sermon on "love your enemies." On the Sunday
after, he spoke against alcohol addiction — about the havoc it wrought among
the Christian peoples. Incidentally, the infamous Zionists greatly boast about
this in their notorious 'Protocols.' When the preacher, then, referred to
drinking and described its effects as mortal foes, one of the "smart"
listeners who, by the way, are never missing, stopped him short and said:
"Father, didn’t you say last Sunday to love your enemies?" The
preacher calmly answered, "I told you to love them. I didn’t say you
should swallow them."
Something
similar is happening with us Orthodox in relation to all non-Orthodox. We love
them in all sincerity and pray for them, remembering the admonition of Saint
Ignatios the God-bearer: "also pray without ceasing for other men; for
there is hope for repentance in them, that they may come to realize God."
We love them so that they may renounce heresy, error, faithlessness, and
wickedness. But we cannot assimilate them as they are, piecemeal with their
heresy, their error and their atheism [1].
As we can see here, these words
could almost be mistaken for something written by a present-day “Old
Calendarist,” given their staunch confession of Orthodoxy against the
pan-heresy of Ecumenism and specifically the World Council of Churches. From
Father Ephraim’s writing in 1991, it is evident that the World Council of
Churches was not something he dismissed or treated lightly, unlike many modern
World Orthodox public figures today. He recognized clearly that the WCC was not
only a heretical Protestant organization, but that those who participated in it
were not worshiping Christ; rather, he stated that they were worshiping
Beelzebub and the Antichrist. His words leave no ambiguity about the
seriousness with which he regarded this ecumenical movement.
We all know now that after 1991
Father Ephraim returned to the heretical Ecumenical Patriarchate following his
brief period within the Russian Orthodox Church Abroad, and it is understood
that this return was influenced by threats and pressure from individuals within
the Ecumenical Patriarchate and from others throughout World Orthodoxy. In the
forthcoming volume by Saint Anthony’s Monastery, Sent by God, the monastery
details Father Ephraim’s short stay in ROCOR and his subsequent return to the
Patriarchate of Constantinople, which they themselves acknowledge as part of
his historical journey. In a publicly posted preview of this book that
addresses this specific episode in Father Ephraim’s time in ROCOR, they write:
With
the Russian Church Abroad
When Geronda
Ephraim arrived in New York, he was welcomed as an honored guest among friends
by Archbishop Vitaly and the other bishops and clergy of the Russian Church
Abroad. On May 19, 1991, Geronda Ephraim was invited to concelebrate the
liturgical services of the Feast of Pentecost at the Holy Trinity Monastery in
Jordanville, New York. About two dozen of his Greek Orthodox spiritual children
accompanied him.
Holy Trinity
Monastery in Jordanville, New York, 1991.
The Liturgy was
an historic event within the Orthodox Church. Moreover, Athanasios Lykos
relates that during Holy Communion, a wondrous miracle occurred:
After the Divine
Liturgy, the bishops and monks came out of the church, and as soon as Geronda
came out of the church, there were several monks standing outside waiting for
him. When they saw Geronda, they started shouting in Greek: “Agios, Agios!”
that is, “Saint, Saint!” I didn’t know why they were saying that, but I assumed
something had happened inside the altar during the Liturgy.
Persecution
from within
Later, the abbot
of the monastery told us that during the Liturgy, first Archbishop Vitaly
received Holy Communion. When it was Geronda Ephraim’s turn to receive the Body
and Blood of Christ, everyone in the altar saw him surrounded by the Uncreated
Light. He was entirely illuminated—his whole body was radiating and emitting
light. That is why when Geronda came out they were shouting, “Agios!” It was an
unforgettable sign of them of Geronda Ephraim’s sanctity.
Scandalous
public persecution
When word got
out that Geronda Ephraim was now a member of the Russian Church Abroad, an
outrageous uproar ensued. The devil stirred up the situation with an eye to
permanently dismantle Geronda’s work in America. Greek Orthodox newspapers
under sway of the influential people who diametrically opposed Geronda
Ephraim’s presence in North America, began slinging mountains of mud, labeling
Geronda, among other things, “a heretic for uncanonically joining a schismatic
group”—a dual falsehood since he had obtained his release documents from
Philotheou, and the Russian Church Abroad was always in communion with, for
example, the Jerusalem and Serbian Patriarchates. The accusations were both
unfair and brutal, and spread quickly around the Orthodox world: Geronda
Ephraim, the former abbot of Philotheou Monastery, is now a schismatic who has
fallen into delusion and heresy. It became a catchphrase in the Orthodox press:
“Father Ephraim, the schismatic heretic.”
The editor of
the popular Greek tabloid newspaper The National Herald published a series
of yellow journalism articles harshly condemning Geronda Ephraim in the most
inappropriate manner, even demanding that Geronda not only be defrocked but
also prohibited from even wearing the garb of a monk, and to be placed under
house arrest in his monastery—outlandish and ludicrous things, to say the
least. “They were fantasizing about what they would do to me,” Geronda relates.
“The blessed editor of the Greek newspaper The National Herald, whose soul is
going to be sanctified and will bear myrrh, wrote that the Patriarchate would
lock me up for seven years, and that they would give me such a drastic penance
that I would not even be allowed to wear a raso. ‘Father Ephraim will be
wearing pants!’” [2].
First, I need to address this
page excerpt’s claim that the Russian Orthodox Church Outside of Russia was in
communion with the Jerusalem and Serbian Patriarchates. This assertion is
repeatedly circulated by various New Calendarist jurisdictions in an effort to
dismiss ROCOR’s actual historical record, which clearly shows that during this
period, especially under Saint Vitaly (Ustinov), ROCOR did not maintain
communion with World Orthodoxy. The historical reality is that the Russian
Church Abroad was in fact in and out of communion with the Greek, Bulgarian,
and Romanian Old Calendarists throughout the presidencies of Saints Philaret
and Vitaly. This is precisely why Father Ephraim was accused of becoming a
schismatic when he joined ROCOR, since it was well known at the time that ROCOR
was not in communion with World Orthodoxy. This is thoroughly demonstrated in
my twenty-page research article entitled “The Russian Orthodox Church Abroad & The Local
Churches: Were They in Communion with Serbia and Jerusalem?” which
documents these relationships in detail.
(https://www.orthodoxtraditionalist.com/post/the-russian-orthodox-church-abroad-the-local-churches-were-they-in-communion-with-serbia-and-jeru)
The real question is this: if
Father Ephraim was so adamantly against any participation in the pan-heresy of
ecumenism and the heretical Protestant organization of the World Council of
Churches, which he himself said worships Beelzebub and the Antichrist, why does
this same monastery remain in communion with the Ecumenical Patriarchate and
the Greek Orthodox Archdiocese of America (GOARCH), whose two primates are
among the most heretical and ecumenist in the Orthodox world? Why do those in
World Orthodox jurisdictions, both priests and laity, scoff at the World
Orthodox patriarchates’ participation in the WCC, when it was clearly taught by
their own beloved elder, before his capitulation before the Ecumenical
Patriarchate, that to remain in spiritual and prayerful communion with this
heretical Protestant organization is nothing less than worshipping the devil
himself?
Maybe it is time that you conduct
your own research and thoroughly examine what exactly the World Council of Churches is and why Father Ephraim had such a
severe reaction toward it before he was ultimately beaten into submission to
the very same heretical Patriarchate in Constantinople that is a member of the
World Council of Churches.
References
[1]. Father Ephraim of Arizona, A Call to the Holy
Mountain (Blanco: New Sarov Press, 1991), 42-46.
[2]. Saint Anthony’s Greek Orthodox Monastery, Sent by God (Florence:
Saint Anthony’s Monastery, TBD), 444-45.
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