Metropolitan Klemes of Larissa and Platamon | March 21/April 3, 2026
The recent enthronement of Sarah
Mullally as the first woman “Archbishop” for the “Church” of England and the
worldwide Anglican Communion (March 25, 2026) constitutes an event of
Ecumenical significance, which calls for comment as to its implications,
especially for the ecumenists from among the Orthodox.
The issue of the ordination of
women to the Priesthood never occupied the holy Orthodox Church from the time
of her foundation. It was something unthinkable. Her divine teaching and
tradition allowed no such room whatsoever. The institution of deaconesses,
which later fell into disuse, addressed pastoral and practical reasons and did
not pertain to the liturgical-specific Priesthood.
The issue arose within an
Ecumenical framework, in the sphere of Protestantism, as an outgrowth of social
and other factors (feminism, etc.) decades ago. Since no Sacred Tradition
existed as a guiding principle, the choice to ordain women to a priesthood—devoid
in any case of sacramental content and dimension—was almost something to be
expected, although it further divided even the Protestants into liberals and
traditionalists.
The Protestants also posed
this challenge to their Orthodox partners at their Ecumenist conferences
and compelled them to concern themselves with an issue that had not occupied
them. It was something extraneous, serving to emphasize and prove the
“benefits” of their Ecumenical commitment!
The Anglican Communion, which
broke away from the Roman Catholics in the first half of the sixteenth century
and is Protestantizing to a great extent, of course did not remain unaffected
by this new anti-traditional trend and went so far as to ordain women to the
priesthood in 1994 and then, after two decades, to proceed even to the
ordination of women to the rank of bishop!
As was to be expected, this
caused problems in the Ecumenical relationship with the ecumenists among the Orthodox,
who nevertheless, despite their apparent protests and difficulties, in practice
are led into tolerance and acceptance (in the sense of Ecumenist
cooperation) of every kind of outrageous choice made by the Protestants, even
by those regarded as historic, serious, and dominant.
The slide into extreme forms of
choices that are morally depraved from a Christian standpoint (abortions,
support for moral perversions, etc.) has become commonplace in the Ecumenist
sphere during recent decades and miserably and resoundingly refutes the
nonsense about a supposedly “Orthodox Witness,” purely academic and theoretical
in character, offered by the ecumenists from among the Orthodox within the
framework of their condemned anti-ecclesiastical venture.
And so it is that the Anglicans,
long greatly esteemed by the ecumenists from among the Orthodox, have arrived at
the choice and establishment of the first woman “Archbishop” of Canterbury,
Sarah Mullally, 63 years old, a former nurse, married with children, whose
enthronement took place in the cathedral church of Canterbury in southeastern
England on March 25, 2026 (Newpost, March 26, 2026).
About 2,000 invited guests were
present for the event, which is regarded as “a major turning point for British
religious affairs.” They even chose for it to take place on the Feast of the
Annunciation of the Theotokos according to the New Calendar, because, as
they comment, “this marks the moment at which the Panagia was informed
that she had been chosen to become the mother of Jesus” (Star.gr, March 26, 2026).
Thus, the Anglicans gave a “spiritual and symbolic dimension” to the event of
choosing a woman “Archbishop,” so that she might become their spiritual mother,
their shepherd and guide!
It should be noted that the
previous Anglican archbishop, Justin Welby, was forced to resign in November
2024 because of revelations that he was implicated in an old case of sexual
abuse within his church.
At a particularly critical time
for the Anglicans, the promotion of a woman as “Archbishop” was preferred, and
her enthronement was characterized by the organizers as “a truly global
gathering,” although 16 of the 42 heads of the Anglican provinces throughout
the world were absent—mainly from Africa, Asia, and South America—because they
did not agree with this choice (“Orthodoxos Typos,” March 30, 2026).
Nevertheless, the event had a
clear Ecumenical and Interreligious character, including an “Ecumenical
Covenant,” exotic dances, and so forth.
A little earlier, on January 29, 2026,
when Sarah Mullally was enthroned in St. Paul’s Cathedral in London for the
legal confirmation of her appointment as “Archbishop” (the Anglican Church is a
“state church” with representation in the House of Lords, and the reigning
Monarch of the United Kingdom is its “Supreme Governor”), the ceremony was
interrupted by an Anglican priest (Paul Williamson), who publicly expressed
his disagreement, thereby demonstrating the deep crisis within the Anglican
world itself regarding the issue of women’s priesthood (“Union of Orthodox
Journalists” [UOJ], February 2, 2026).
Already from October 2025, millions
of Anglicans throughout the world expressed their protest over the appointment
of Sarah Mullally as the “first woman Archbishop of Canterbury.” The
serious crisis places the unity of the worldwide Anglican community in
immediate danger (UOJ, October 10, 2025). By African bishops this was regarded
as “apostasy” (UOJ, October 5, 2025), and also as a “destructive”
choice that does not take into account “the convictions of the majority of
Anglicans, who cannot accept female leadership in the episcopate” (Star.gr,
March 26, 2026).
Moreover, the new “Archbishop”
is a “fanatical supporter of abortion and of the LGBTQI+ agenda” (UOJ, March
28, 2026).
Yet, despite the “moral
disagreements,” Pope Leo XIV of Rome congratulated the new “Archbishop” on her
work of preaching Christ and wished her to have the Theotokos Mary as a
source of inspiration! (ibid.)
It is worth noting here that
recently the Anglicans’ first openly homosexual “Archbishop of Wales,” Cherry
Vann, stated in an interview (December 2025) that some of their faithful have
left their church because of her appointment, because, among other things, she
seeks the acceptance of LGBTQI+ people (homosexuals and others like them);
this, however, provokes strong opposition from the traditionalists in their
ranks (UOJ, January 3, 2026).
***
So, while the rotten Anglican
edifice is being shaken by these new tragic and sweeping developments, the
ecumenists from among the Orthodox were not absent from this highly provocative
enthronement. They were evidently invited and may perhaps appeal to
institutional and customary obligations, but their possible justifications
certainly underscore their lamentable Ecumenist dependence, which is
stirred basically and chiefly not by ecclesiastical and spiritual criteria (for
they loathe “confessionalism,” after all), but by worldly, social, and
geopolitical ones.
Present, as can be seen in
footage from the relevant video of the ceremony, which has been posted on the
website of the “Church of England” (unfortunately we found no indicative
photographs despite our relevant search), was Archbishop Nikitas of Thyateira
and Great Britain of the Ecumenical Patriarchate, a well-known ecumenist and
president of the “Conference of European Churches,” who in November 2025
presented to Pope Leo at the Vatican the new edition of the “Ecumenical Charter”
[Charta Oecumenica].
Also present was Metropolitan
Seraphim Kykkotis of Zimbabwe of the Patriarchate of Alexandria, who, in fact,
in May 2024 ordained the first deaconess in Harare, Angelic-Phoebe Molen,
already an archdeaconess, with the approval of his Patriarchate, holding that “there
are no theological obstacles to the ordination of women” (Orthodoxia.info, May
26, 2024); perhaps for this reason he even appears to be making the sign of the
cross with gratitude in those scenes where the new “Archbishop” is being
applauded by those present during her enthronement!
Also present was Metropolitan
Silouan of Britain and Ireland of the Patriarchate of Antioch, as well as other
clergy of other jurisdictions in England, evidently.
Let us not forget that all
these nominally Orthodox were likewise celebrating the Annunciation of the Theotokos!
All together in Ecumenism, and NOT in Christ, they were wrongly JOINTLY
CELEBRATING and collaborating actively or passively in something “apostate” (!)
according to the characterization of those same Anglicans of Africa. What more
can we humble ones say, except only to describe how matters stand and to reveal
the Truth?
What makes such a great
impression that one may speak of a “revelation of the Truth” is that concerning
the presence of the ecumenists from among the Orthodox at this enthronement of
“Archbishop” Sarah Mullally, THERE IS ABSOLUTELY NO REPORT WHATSOEVER on
any website on the Internet, whether ecclesiastical or secular; absolutely no
mention is made on the websites of the dioceses whose bishops or clergy were
present, especially those of Great Britain, nor even on those of their
Patriarchates! Not even the ever-talkative Ecumenical Patriarchate, which
through its primate intervenes on every conceivable matter, has presented
anything relevant up to this moment. No one publicized it and no one
highlighted it! Why this strange silence?
Did not the Anglicans, so dear to
the ecumenists from among the Orthodox, receive their special care? Did they
not, from the beginning of the past twentieth century, attach very great
importance to the promotion of Ecumenical relations with them? Was it not
the notorious Freemason and arch-ecumenist Patriarch Meletios Metaxakis who, in
1922, unilaterally provoked—without prior agreement of all the local Orthodox
Churches, and indeed by letters and not by a Synodal decision of all
Orthodoxy—the RECOGNITION of Anglican ordinations by the Patriarchate of
Constantinople? Did this not lead to the similar uncritical and
unacceptable RECOGNITION of Anglican ordinations by the Patriarchate of
Jerusalem in 1923 and by the Church of Cyprus likewise in 1923? Was it not
Meletios Metaxakis, when he also seized the Throne of Alexandria, who proceeded
to the RECOGNITION of Anglican ordinations by that Patriarchate as well in
1930? And did this not, through bad imitation, lead the Patriarchate of
Romania likewise to proceed to the RECOGNITION of Anglican ordinations in 1936?
(see Io. Karmiris, The Third Pan-Orthodox Conference of Rhodes – § 4: The
Dialogue between the Orthodox Catholic and the Anglican Church, in the
journal Ekklesia, year 42, no. 1/1-1-1965, pp. 19–20).
All this means that the
destroyer Meletios Metaxakis did not act with divine inspiration, but with a
dark one. He had become accustomed to acting in a revolutionary manner in
matters of the Church without regard for opinions and consequences. Thus he
acted also in the Calendar issue and led to the tragic rupture of Orthodox
joint celebration. He also decided at that time upon the CHANGE OF THE PASCHALION,
but the implementation of this is being advanced in our own time by those who
are indeed his worthy successors. But he also proceeded to recognize the
ordinations of heretical and unbaptized persons, according to the Orthodox
view of canonical exactitude. Did he not in this also leave a most evil
legacy, so that his tragic successors might proceed, unilaterally and from
afar, without common Synodal decision and agreement, to recognize the
ordinations of unholy men with respect to the matter of Ukraine? So as to
lead even to new schisms and bloodshed?
But in this way, is the God of
Truth being served, or the Prince of the darkness of this age?
And by their participation in the
enthronement of the new Anglican “Archbishop” in secret and under cover, the
Gospel is confirmed: “And this is the judgment, that light has come into the
world, and men loved darkness rather than light, because their deeds were
evil. For every one that doeth evil hateth the light, neither cometh to the
light, lest his deeds should be reproved. But he that doeth the truth cometh to
the light, that his deeds may be made manifest, that they are wrought in God” (John
3:19–21).
It is obvious that the lamentable
ecumenists are in a tragic dilemma: on the one hand they are obliged to be
present at the enthronement of a woman “Archbishop,” whose high priesthood
they recognize (!), while on the other hand the public confession of this
provokes the common religious sense and creates the most negative consequences!
And what will they do when the new “Archbishop” visits them at their sees? Will
they vest her with a mantia, present her with a pastoral staff, and have
her sit officially in the synthronon? Will they present her with a
precious engolpion? For her official visit to the Pope of Rome has
already been announced within a few weeks. We hope and pray that she will
soon make official visits to the historic sees of the ancient Patriarchates as
well, so that “the thoughts of many hearts may be revealed”!
But if again they tell us that
they did not publicize their participation in the enthronement of the new
“Archbishop” because they fear scandalizing the weak and not because they act
in darkness, then they wrong both themselves and their flock. They do not
possess good and God-pleasing discernment, but bad and wicked discernment,
because it is exceedingly selective and self-serving. Moreover, they disregard
and conspicuously ignore their flock, whom they deceive and lull to sleep. For
this reason, they will bear greater guilt if they do not sincerely repent and
return to the holy and saving way of Orthodoxy from which they have deviated. And
we speak, of course, of Orthodox Christianity that is Universal and Missionary,
that is, truly Catholic, and NOT Ecumenist. Of Orthodoxy that is Prophetic and
True, which calls to Repentance and Renewal, and not a false one that
compromises, is altered, and loses its distinctness.
“Salt is good; but if the salt
has lost its savor, with what shall it be seasoned? It is fit neither for the
land nor for the dunghill; they cast it out. He that hath ears to hear, let him
hear” (Luke 14:34–35).
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