1. Dear Fr. Efthymios, in 1982
the first issue of the historical journal “Ecclesiastical Tradition” was
published. What were the expectations from such a publication, and to what
extent do you believe they were achieved?
The aims of our journal
“Ecclesiastical Tradition” were the immediate communication with the flock
which “thirsted” (as indeed it still does today) for information on
ecclesiological matters, on matters touching upon questions of which I was
becoming the recipient, the provision of certain advice and moral support to
its readers, within the framework of the possibilities that the continuous
communication with the faithful of our parish afforded us, but also with
subscribers from all parts of Greece and abroad, where many Greeks thirst for
Orthodoxy and language and have enclosed within their hearts the Greek Orthodox
Tradition.
Therefore, its purpose was (and
is) the communication with the Orthodox within Greece, but also those of the diaspora,
who are deprived of churches, clergy, sermons, information on ecclesiological
matters, etc., but nevertheless remain faithful to our Sacred Tradition and to
the Faith of our Fathers.
Another mission of our Journal
was the informing of Greeks everywhere, by means of a multitude of special “columns,”
such as our communication with the young children, through a special column “Our
Youth’s Column,” dedicated to correspondence with them. The “Anti-Heretical
Column,” “Current Affairs,” “News,” “Opinions,” “Report to our Readers,” “Comments
and Critique” (always in good faith, full of love, although quite often it
could be characterized as “harsh,” yet always constructive and with concord as
its guiding principle), “News from the Movement of our Catechetical Schools
Operating in our Parishes,” “News on Ecclesiastical Developments,” etc.
Great and very useful was the
response, the interest, and the participation of our readers in its “Correspondence”
Column.
Beyond all our expectations was
the response of our readers—of young age, adolescents, but also older
readers—to the relevant column.
With the problems, the concerns,
the questions also on contemporary issues of our pious Youth, which
constitutes the hope of us all for our future as Orthodox Greeks,
through the provision of “antibodies” of defense against foreign-imported and
soul-corrupting ways of life; and for this reason, we are studying the
possibility of restoring it in the new form of our Journal.
The fact that we struggled,
through the columns of this Journal, for the unity of the Church and did not
hesitate to speak truths which perhaps did not satisfy everyone, and
nevertheless the Journal continues to “be published” (even if only online for
financial reasons) and to be studied by a sufficient number of readers, proves
that, at least, it did not fail in its mission.
And we must emphasize in
particular that our positions on serious ecclesiastical and ecclesiological
matters have been steadfast and always inspired by the life, the
wondrous work, and the positions of the great, unique contemporary theologian
and orator, the former Metropolitan of Florina, Chrysostomos Kavouridis…!
2. Of the people whom you came
to know in your life and who are now reposed, whom do you consider to have
touched you, and would you dare to characterize them as saintly figures?
In the many years during which I
have served as a priest, I encountered clergy and laity who proved themselves
most worthy in the areas of faith, morality, and a militant spirit,
and whose fervent—indeed, I could say ardent—presence in the realm of Orthodoxy
was literally impressive.
I must note that the use of the
word “saint” for any mortal (clergy or layman) must be done with the greatest
caution.
When in our unsurpassable ecclesiastical
hymnography we chant, “…there is no one holy but You, O Lord…,” it is necessary
that this form of address be made with the greatest caution; and beyond the
“ceremonial” form of address, by means of which some clergyman is so addressed
(which does not touch the essence of the title), there must exist the
presuppositions which have been established by Ecclesiastical Tradition, so
that the inviolable ecclesiastical and canonical factors and institutions
which exist be observed—matters which, of course, cannot be analyzed within the
framework of this interview.
Nevertheless, irrespective of the
use of the term “saint,” with which today we address bishops and priests (“Holy
Father,” etc.), I encountered persons who remain deeply engraved in my soul and
who give me the example and the support to struggle with my humble powers.
I could mention a lengthy list of
worthy, conscientious faithful—clergy and laity—but on the one hand I
would certainly forget some, and on the other, I do not think it is appropriate
at present to present some kind of “list” of the good in contrast to the rest,
whom thus, indirectly, I would characterize as lacking in faith or “lax.”
However, this question
constitutes a “challenge,” because I cannot but mention certain names which, in
my personal opinion, stand out.
The Priest Ioannis Floros, the
celebrant of the chapel of Saint John the Theologian at the foothills of
Hymettus, above which the Sign of the Cross shone in the sky, precisely above
the Church, in which the Genuine Orthodox had taken refuge, being persecuted,
on the night of the 14th of September 1925 (it was published and exists in the
newspaper of that time, “Script”).
Elder Gideon, Abbot of the Holy
Monastery of Konstamonitou [Mount Athos], President of the Sacred Association
of Zealous Athonite Fathers (+1969).
The Monk Markos Chaniotis, a
learned monk, fervent preacher, and author.
Archimandrite Athanasios, Abbot
of the Holy Monastery of Esphigmenou (1930–1975).
Hieromonk Modestos, Kerasia,
Mount Athos.
Priest Michael Savvopoulos, parish
priest of the Holy Church of the Three Hierarchs of Drama.
And because many pages would be
required to record all the names which I personally consider to stand out over
the course of time from 1924 until today, I will mention next, by way of
indication only, three names, among those which, in my opinion, I believe ought
to be canonized for their Confession of Faith, for the exiles and persecutions
which they endured, for their sacrifices, and for the awe which their
life inspires.
And these are:
1. The former Metropolitan of
Florina, Chrysostomos, who endured countless torments of conscience, having
borne until the end insults, persecutions, and exiles.
2. Ieronymos of Aegina.
3. Eugenios Lemonis [of Piraeus].
And I do not continue, because,
as I said before, the list of the truly worthy is long.
3. Since 1924, the Greeks have
been divided into Old Calendarists and New Calendarists. What do you believe
must be done in order for the much-desired union to come about, so that, united
as one fist, we may confront the difficult years that are coming?
The division of the Greeks into
“Old Calendarists” and “New Calendarists” was the work of ill-intentioned
people, who did not wish to follow what Ecclesiastical Tradition
prescribes, but also the relevant Legislative Decree of the time, signed by
the entire State leadership, which explicitly and unequivocally
provides that “…for the Greek State, the new calendar shall be in force for our
coordination with the rest of the world, but the religious feats remain
unaltered…”
Apart from the issue of the
erroneous manner of determining the Feasts among those who follow the new
calendar, there also exist other matters of a dogmatic nature, which are the
result of human ill-intentioned and corrupting actions in the years that have
passed…
The “Plan of God”—no one knows
it.
We, however, have the duty to do
everything possible so that our Church may be united, and we pray, at every
Divine Liturgy, “…for the unity of the Holy Churches of God…,” and likewise the
Symbol of our Faith explicitly says, “…I believe in One, Holy, Catholic and
Apostolic Church…,” and by the term “Catholic” it does not, of
course, mean the papal “Church,” but the One Church which is the will of
God and which will include all Orthodox Christians..!
The moment will come when
Orthodoxy will triumph, and we shall be those whom God has been well-pleased to
have keep the spark of Orthodoxy burning for that day.
We must not overlook the fact
that “Orthodoxy and Hellenism, the more they are persecuted, the more they triumph.”
We must take an interest in our
unity and pray!
On our part, there is need for prayer,
faith, struggle, suffering, humility, patience, and hope.
4. In the face of the
ever-increasing decline of the ecumenists from among the Orthodox, how should
the, unfortunately still divided, Genuine Orthodox (despite the blessed union
of 2014, when their two largest Synods in Greece were united) proceed, so that
the resurgence of Orthodoxy may be achieved?
This question is almost identical
with the previous one.
We are not justified in turning
against anyone who has been led astray in an un-Christian manner, with malice,
etc.
We are not speaking about
“Satanists,” etc., but about persons who have taken a wrong path with regard to
the Orthodox springs and have fallen into heresies and schisms, for which,
certainly, some leaders are responsible—and indeed most heavily—who
became servants of the antichrist aims of accursed Ecumenism, drawing along
those persons who follow them. These will render account in a manner
which today they do not imagine.
We must remain faithful to
our traditions and to our faith, without “concessions,” “compromises,”
and “laxities,” and we must pray continually that the Lord may both enlighten and
forgive all those who have been led astray, regarding their return to the right
path of our Orthodoxy.
I am speaking about the specific
ecumenist Patriarchs and Bishops who, the unfortunate ones, believe in a
mixture of heresies, religions, and every kind of delusion, and do not believe
in our Lord Jesus Christ as the sole Savior and Redeemer.
And it must not escape us that
our time will be difficult, full of persecutions and hardships, through which,
however, the truly worthy strugglers will be distinguished, while the
“lax” and the “lukewarm,” the money-loving, the materialists, the vainglorious,
and the clergy with personality-centered Monasteries and Churches (even from
within the “Little Flock” itself) will be rejected by the Lord. For all these,
apart from the fact that they themselves will be condemned, constitute a
negative image outwardly (toward the flock that awaits the good example),
thus destroying the necessary foundation for unity, but also preventing
the entry into Genuine Orthodoxy of prominent names and respected figures of
the New Calendar, who would wish to join, but our domain must be “clean”
and without discouraging examples, for the worthy, acting with pure intentions,
will hesitate to follow us.
Therefore, caution and prayer.
Above all, however,
discernment…!
5. If, hypothetically
speaking, you had a private meeting with the Archbishop of the New Calendarist
Church of Greece, what would you say to him?
It is not possible for us to know
what any interlocutor has in his heart, and certainly the same applies also to
the hypothetical discussion to which you refer.
Consequently, it is not possible
for me to “guess” the level around which this hypothetical discussion could
move.
It is quite possible that I might
encounter good faith and a good disposition, in which case the entire
discussion would perhaps have good results and some gradual, even if partial,
rapprochement; or that I might encounter intransigence, stubbornness, and
“papal-minded subservience,” in which case there could not be even a basic,
minimal rapprochement.
I would put to him directly also
the question of whether he believes that the “Latins” are a Church and whether
the Pope has Priesthood and valid Mysteries. At this point, I believe, the
discussion would come to an end, because, as I know, Archbishop Ieronymos, on
the level of social work, both as Metropolitan of Thebes and Livadeia and as
Archbishop, has proven that he is worthy of many praises; however, in
matters of Faith he has surpassed the late Christodoulos to the point of
servility toward the person of the Beast of the Apocalypse (according to
the Saints) which is called the Pope.
6. A hidden desire of many
Orthodox, chiefly family men, is the establishment of a private school with
genuine Christian principles. How do you believe such a desire could be
realized?
I do not know, personally, nor
have I even heard that such thoughts have been expressed for the establishment
of a “special school.”
The Catechetical School is in
operation, and when there is proper organization, it is more than sufficient.
Parents who desire, as you say,
the creation of a school can and must themselves teach their children by their
example, lead them on Sundays and feasts to the Church (not with coercion but
in a good manner and with discernment), guide them so that they may understand
the value of Confession and Holy Communion, as well as our other Sacred
Mysteries, and lead them to the Catechetical School, so that their Faith and
their love for our Holy Church may be firmly established.
In my opinion, there is neither
the possibility nor even the thought of creating such “schools,” and we cannot
say that we possess the required spiritual and financial resources.
It does not escape us that, worldwide,
matters related to religiosity are gradually being removed from schools and
from the education of young people in general; and for this reason, the burden
falls first of all upon the shoulders of the parents and, of course, of the
Church—not, however, through the creation of “schools,” which, among other
things, I cannot understand whether we even have the required infrastructure
for them to be able to function without creating even greater problems.
If all the educators of the
Patristic Calendar would agree to “sacrifice” hours from their time, through a
well-organized cooperation, I believe that our youth could be helped to a great
extent, both in covering their learning gaps (a kind of “tutoring”) and in the
moral and dogmatic teaching of the Gospel.
The Catechetical School does not
constitute an “educational institution”; it does not oppose the schools of the
State, but simply complements the effort of the parents for the purely spiritual
support of the children, especially within the atheistic and often satanic
manner in which modern human societies have been structured.
I must note that requests from parents,
as you say, for the creation of such “schools” have not reached me.
The family and the Catechetical
School, which simply provides certain “antibodies” of defense to our youth for
confronting foreign-imported and heretical doctrines, are sufficient.
7. Holy Church of Panagia
Prousiotissa – Holy Monastery of Saint Catherine. Tell us a few words about
these holy places in which you serve and which many brethren visit and benefit
from.
Both the Holy Church of Panagia
Prousiotissa and the Holy Monastery of Saint Catherine are two places whose
establishment began with very limited means and progressed to the point at
which they stand today, with the clear help of our Lord and the divine
support of efforts which at first appeared to be unrealizable.
The love and support of faithful
Orthodox came to sustain the hard struggle that was required for the
stone-by-stone construction and, ultimately, the functional completion of the
Holy Churches.
They are the result of tireless
efforts, hard labor, but above all Divine Help.
The Holy Church of Panagia
Prousiotissa began from the strenuous efforts of the ever-memorable Nun
Gregoria, who purchased the plot of land and, alone, began to build,
stone by stone, a small church (1941), which, with the help of the Most Holy Theotokos,
progressed and gradually became what it is today.
A majestic Holy Church, but also
a place which the ever-memorable Nun Gregoria was deemed worthy to enjoy during
her lifetime, she who struggled more than most for her vision.
The Holy Monastery of Saint
Catherine is yet another place which continues to be built and brought to
completion with the help of the Saint.
Many Orthodox faithful, men and
women, have helped and continue to help with personal labor, for the ministry
that is required so that visitors may be able to feel that they are in a
familiar place and to pray while attending the Divine Liturgy.
I invite you also to both of
these holy churches, where we shall be able to say more and for you to be more
fully informed about the history that these places of divine worship conceal.
8. What advice do you give to
the youth of our time in order to confront the great temptations (fornication,
drugs, indifference, etc.)?
Today, we see multiplying in a
manner that was never expected, both the “astrologers” and the [secular]
“psychoanalysts.”
Unfortunately, the youth today,
being led astray by the folly of their elders and by the continual severance of
communication with our Holy Faith, are led into a lack of moral supports, which
in turn lead them to the door of some psychoanalyst or some… “medium.”
Under no circumstances do we seek
to downgrade scientific psychoanalysts. They can help to a very great extent
with problems which are also created by our age, filled with anxieties and
cares.
It is a great mistake to consider
that science is in “opposition” to our Faith.
Science also is one of the many
gifts of God to man (through the capacities of our brain with which our Creator
has endowed us), and consequently, its rational use—when it operates within the
moral rules that must govern it—constitutes an aid to man (without, of course,
there being absent also cases of its irrational and morally unregulated use, in
which case from a blessing it is transformed into a curse).
Of course, I firmly believe that
a tremendous “share” of the responsibility for the creation of this anxious
condition lies with “xenomania,” “imitation,” the over-consumerist disposition,
and the severance of modern man from his communion with God and his distancing
from the Church.
Many say that they do not accept
to open their heart to a Spiritual Father and to confess, at the very moment
when they go and recount their entire life to some psychoanalyst, in the
same way that they refuse to fast and at the same time undertake a… “strict
diet” in order to lose weight…!
In any case, so as not to be
long-winded, my basic advice to every well-intentioned reader of the present
is: prayer, attendance at church, conscious participation in the Holy Mysteries
of our Church, confession, faith and love toward God, a pure heart, hope, and love
toward our neighbor.
Our youth especially, who,
unfortunately, do not have models and “antibodies” from their elders, can find
the support which today they seek in vain in countless “methods” (from
substances to … “yoga,” “meditation,” etc.), which become soul-corrupting
because of the purposes which their instigators serve through them; and they
can find true peace and a path for their life which leads to inner
balance, within the bosom of our Church and of our Greek Orthodox, Genuine
Faith.
This is my advice, which,
however, cannot be supported as it should and to the extent it should within
the narrow limits of an interview.
9. Thank you for the
interview. We would like you to close with one final message to our readers.
A message to our readers could
be: “Try to ‘filter’ what reaches you in the form of ‘Divine Texts’ through the
various publications which circulate in an uncontrolled manner and which can
distort the truth through improper ‘translations,’ teaching a thousand and two
false doctrines, because…‘some’ have cut off Greek children from the learning
of the unsurpassable Greek language and have made them almost incapable of
understanding what our Sacred Texts say.”
Rely on what your Spiritual
Fathers convey to you and, as much as it is possible for you, learn our
language. Its “simplification” was not accidental. It concealed purposes,
one of which—the most basic, in my opinion—is the non-understanding
of the texts that come to us from the pens of our wise but also God-inspired
ancestors.
They even subtly teach us to
write with Latin characters…!
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