Saint Hypatius of Rufinianai, the cessation of communion, and the Olympic Games

Athanasios Bollas | June 17, 2025

 

 

Every year on June 17, our Church honors the memory of Saint Hypatios of Rufinianai. He is perhaps a not so well-known Saint, yet his life is very instructive, especially for our times.

In an age when the pan-heresy of Ecumenism, neo-idolatry, and neo-paganism are flourishing, in an age when cessation of communion for reasons of heresy is called schism, in an age when unconditional obedience to the Bishops is constantly promoted and silence on matters of faith is presented as a prudent act, the example of the Saints comes to clarify the Orthodox position and stance.

It was therefore considered useful to highlight the teaching and example of Saint Hypatios, through certain incidents from his life and their connection with present-day circumstances. What did the Saint do when Nestorius began to preach heresy? What did he do when his Bishop prevented him from reacting against idolatry, telling him, “You are a monk; sit quietly and be still”?

A few words about Saint Hypatios of Rufinianai

Saint Hypatios of Rufinianai (circa 366–446 A.D.) [1] was born in Phrygia of Asia Minor to pious parents, and at the age of 18 he went to Thrace, where he became a monk. After several years, he moved to Chalcedon of Asia Minor, and together with two brothers they settled in a monastery that had been built by Rufinus—the monastery of Rufinianai—hence the “of Rufinianai” in the name of the Saint.

After quite some time, Saint Hypatios returned to his former monastery in Thrace. However, one day, as he was praying with a brother, they heard a voice saying: “Hypatios, go to Rufinianai, for I have set you as a light to the nations unto the ends of the earth.” [2] Thus, by the command of the Lord and at the request of the monks, at the age of 40, Saint Hypatios became abbot of the monastery of Rufinus in Chalcedon.

As Kallinikos, the disciple and biographer of the Saint, informs us, Saint Hypatios had such Divine Grace that whoever heard him teaching was immediately moved to compunction and thought that he was being admonished not by a man, but by the Lord Himself. [3] The Saint was also very ascetical, very merciful, had the gift of foreknowledge and insight, delivered people from demons, healed various illnesses, in times of need multiplied water and food through his prayer, turned people to monasticism by his example, and helped many escape the delusion of heresy and idolatry.

Having all these gifts, as was natural, many people turned to him for counsel and help, and regarded him as their spiritual father. At the age of 80, after Saint Hypatios had already led 80 of his disciples to the Lord who had reposed before him, “afterwards he too departed to Him, to receive the recompense for his labors,” as we read in the Synaxarion of Saint Nikodemos. [4]

Saint Hypatios: “I cease communion with Nestorius and do not commemorate his name”

In the days of Saint Hypatios, Nestorius became Archbishop of Constantinople (428–431 A.D.), the leader of the Christological heresy of Nestorianism. At that time, the bishop of Chalcedon—under whose diocese the monastery of Saint Hypatios belonged—was Eulalius. [5]

We read in the life of the Saint that, as soon as the three years were completed from the enthronement of Nestorius in Constantinople, the evil treasure of Nestorius’s heart began to be partially revealed. During one of his sermons, “he spoke ineffable things concerning the Lord, against his own head,” [6] meaning that what he said was not based on Holy Scripture or the Fathers but came from his own head—he made them up from his own mind, just as heresies in general arise from proud minds.

Continuing, the biographer of Saint Hypatios writes:

“When Hypatios realized that the views of Nestorius were not as they ought to be, he immediately erased his name from the diptychs of the Church, so that it would not be mentioned during the Proskomide. When the most pious bishop Eulalius was informed of this, he feared the outcome of such an action; and as the matter spread, Nestorius himself told him to scold Hypatios—because Nestorius was still bishop in Constantinople.

And thus, Eulalius says to Hypatios:

– Why did you erase his name before seeing what would happen?

And Hypatios said:

– From the moment I learned that he speaks badly of my Lord, I cease communion with him and do not commemorate his name; he is no longer a bishop.

Then Eulalius said to him angrily:

– Go and correct what you have done, for I can also punish you.

And Hypatios replied:

– Do whatever you wish; for I have decided to suffer everything, and with this decision I have chosen this.” [7]

As is well known, Nestorius and his heretical teachings were condemned by two Ecumenical Councils: the Third (Ephesus, 431) and the Fourth (Chalcedon, 451). Thus, he remained on the throne of Constantinople for only three and a half years. This had been revealed in a vision [8] to Saint Hypatios even before Nestorius was enthroned. In that vision, he saw the enthronement and heard a voice saying: “Three spans and half a span, and the tare shall be uprooted”—that is, three and a half years, and the weed, meaning the heretic Nestorius, will be uprooted. Thus, Saint Hypatios began to inform and warn the brethren in order to protect them from the heresy, telling them what he had seen: “I have seen concerning him that he will sway in his faith”—that Nestorius would go astray in matters of the faith.

Indeed, characteristic of Nestorius’s arrogance is the fact that, once he ascended the throne, and having been informed about the vision, he would send clerics to Saint Hypatios, telling them: “Go and say to that one who sees dreams and imagines various things, that I will rule the city for 20 years—so where are your fantasies?” Saint Hypatios, remaining steadfast, would reply: “Tell the Bishop that, if the things I saw come to pass, then it was a revelation from God; otherwise, I imagined them as a man.” With his replies and his overall attitude, the clerics marveled at the Saint’s discernment, and Nestorius eventually ceased sending clerics.

Drawing a parallel between what has been mentioned so far and the current ecclesiastical situation, we can derive many conclusions. First of all, it becomes clear that the cessation of ecclesiastical communion with someone who holds heretical views is not only not forbidden, but stems, among other things, from the example of the Saints. Many today, either out of ignorance or self-interest, claim that until a cleric is officially deposed, ecclesiastical communion with him is obligatory—even if that cleric is teaching heresy.

On the contrary, however, as we have seen, Saint Hypatios hastened to cease communion with Nestorius immediately upon learning that he was publicly preaching heresy—before Nestorius was condemned synodally. This immediate reaction of Saint Hypatios recalls the words of Saint Basil the Great, who, referring to Orthodox clerics who had been falsely accused of heresy, writes: “Not even temporarily would we accept association with them, if we found that they were deficient in the faith.” [9]

The Bishop of Saint Hypatios, the “most pious” Eulalios, feared the consequences of such an action and, being pressured by Nestorius, attempted to prevent the Saint from reacting. He believed that the Saint should not have done such a thing “before seeing what would happen,” that is, before Nestorius was deposed. Similarly, there are today priests and bishops—even some with an Orthodox mindset, “pious”—who, with or without intimidation and pressure, hinder the patristic practice of ceasing commemoration, promoting the mistaken notion that a council against the heretic must first take place.

Unfortunately, they ignore or deliberately overlook the example and teaching of so many Saints, as well as the Holy Canons—such as the 15th Canon of the First-Second Council, which explicitly praises the cessation of communion “prior to synodal judgment.” [10] Saint Hypatios, however, makes the Orthodox stance clear, saying: “From the moment I learned that he speaks badly about my Lord, I cease communion with him and do not commemorate his name.” It becomes evident here that the cessation of communion can take place from the very moment someone begins to preach heresy. After all, the ultimate aim of ceasing commemoration is to bring about a future Orthodox Council that will condemn the one who unrepentantly holds and teaches heretical views.

Saint Hypatios even concludes by saying of Nestorius that “he is no longer a bishop”! In other words, he has lost the essence of his office, even if formally—since he has not been deposed—he still holds the rank of bishop. Since, therefore, he no longer oversees (ἐπι-σκοπεί; σκοπέω – σκοπῶ = keep watch, be vigilant [11]), that is, he does not keep watch to protect his flock from heresy but, on the contrary, leads it into delusion and perdition, he is no longer a bishop as Christ wills but a “false bishop” and “false teacher,” as the aforementioned Holy Canon (the 15th of the First-Second Council) characteristically calls those bishops in name who preach heresy “bare-headed.”

Next, the bishop of Saint Hypatios, Eulalios, resorted to intimidation: “Go and correct what you have done, for I can also punish you.” Just as Eulalios threatened the Saint with punishments if he did not change his stance, so too today it is a common occurrence for priests and monks who react against the pan-heresy of Ecumenism to be threatened and subjected to persecution, suspension, excommunication, and other penalties, with the aim of breaking their zeal. Just as Nestorius told Eulalios “to scold Hypatios,” so also in our own days we see, for example, Bartholomew of Constantinople sending a letter to Ieronymos of Athens, [12] urging him to “proceed with the appropriate [...] admonitions and exhortations, [...] under the threat of imposing [...] the prescribed sanctions” on those priests (“Protopresbyter Theodoros Zisis and like-minded clergy and laity”) and Bishops who oppose the decisions of the pseudo-council at Kolymbari.

Thus, the heresy-leaning parties confirm that they fear reactions—especially the cessation of communion—since their disastrous plans are threatened. After all, let us not forget, for example, when Bartholomew, in a speech at Mount Athos, indirectly but clearly warned the monks not to cease commemorating him, as was highlighted by Katanyxis in a relevant article titled “Bartholomew revealed what he fears most – His speech at the Holy Monastery of Karakallou.” [13] Or when Ieronymos, during the ordination of the new Metropolitan of Kastoria, Kallinikos, said [14] that anyone who disagrees with the Synod and “whose opinion is strong,” “should [...] retire to his home.” Also telling is that, later in the same speech, after distorting the true meaning of the word “walling off” [ἀποτειχίζομαι], about which he even emphasized that “many [...] hear it and shudder and do not want it,” he said to the new Metropolitan: “I believe that you will never bring us into such difficulty.”

It is therefore clear that they are troubled, just as the heretic Nestorius was troubled when he saw Saint Hypatios cease ecclesiastical communion with him. This is why they attempt to slander and dissuade from Canonical Walling Off. Yet despite the pressures, the Saint, with boldness, self-denial, and confessional courage, declared that he was ready to resist to the end: “Do whatever you wish; for I have decided to suffer everything, and with this decision I did this!” This is the Orthodox stance that the Saints teach us—not unconditional submission and obedience to Bishops and Councils, as various clergy and theologians teach us today.

Another noteworthy point in this account from the life of Saint Hypatios is the fact that, although the Saint had already been informed by a vision that Nestorius would be deposed (“Three spans and half a span, and the tare shall be uprooted”), this did not stop him from confessing Orthodoxy and fighting against heresy as soon as it appeared. In contrast, in our own days, we see a prevailing tendency toward complacency—that the faithful, both clergy and laity, need not struggle against Ecumenism, because, for example, global events (wars, etc.) will eventually lead to a change in the ecclesiastical situation and Ecumenism will disappear. [15]

We see, however, that the Saints did not have such a mindset. Saint Hypatios, despite the fact that he even knew how soon Nestorius would be deposed, did not rest in that knowledge, but fought vigorously against Nestorius’s novel teaching, in order to protect himself and his brethren from delusion. Saint Paisios clarifies on this matter that the reaction of Christians is necessary, regardless of how God will arrange events: “The presence of Christians is now a confession of faith. One may help more through prayer, but others will take advantage of one’s silence […] If some do not begin to strike at evil, to rebuke those who scandalize the faithful, greater harm will come. […] What God will do is another matter.” [16]

The venerable elder Philotheos Zervakos, spiritual child of Saint Nektarios, characteristically teaches us: “Christ will not abandon His Church, but we too must do what we are obligated to do, and blessed are those who will remain faithful to the Orthodox faith and confession unto death.” [17] Likewise, the late militant Bishop of Florina, Augoustinos Kantiotis, with his charismatic and awakening speech, emphasizes:

“Some may say, ‘God will provide...’ God indeed provides. Nothing happens on earth unless God wills it. But God also wants us to be fighters on earth. [...] They have a system to tear down the Church of Christ. Therefore, we too must be ready to defend what is sacred and holy. And we should not only say ‘God will provide...’ and ‘the gates of Hades shall not prevail against it’ (Matt. 16:18). Certainly, the Church will not disappear from the world; but it can disappear from Greece, just as it disappeared from Asia Minor. Where is the Church of Asia Minor? Where are its fifty metropolises, where are its other churches, where are its monasteries, where are its holy shrines, where are its relics, where..., where..., where...?” [18]

Saint Hypatios, the flourishing of idolatry, and the indifference of the Bishop

Let us examine one more account from the life of Saint Hypatios, which is also instructive for our present time.

We read:

“Once, at another time, the prefect Leontios attempted to revive the ancient Olympic Games in the theater of Chalcedon, which the previous emperors and the worthy of remembrance Constantine had abolished. When Hypatios was informed of this, he showed such great zeal that he wept groaning, cried out to God, and said: My Lord, am I to see idolatry flourish in my lifetime? Do not permit this, O Master. And he immediately said to his brethren: ‘If anyone is afraid to die for Christ, let him not come with me.’ About twenty brethren followed him.”

And immediately he ran to Bishop Eulalios; and as the bishop sought to learn the cause of his distress, he said to him:

— I have heard and learned that idolatry is about to revive through the Olympic games next to us and beside the holy church of God, and I have decided to go to the theater and to die, rather than allow this to happen.

The bishop, once again, opposed him, saying:

— Do you wish to die, even though no one is forcing us to sacrifice to the gods? You are a monk; sit and be still, for this is my concern.

But he said:

— Precisely because it is your concern, but you do not care, seeing that the Lord is being dishonored by those who undertake such things, and that the Christian people, in their ignorance, are being led toward idolatry—this is why I have come to protest to your holiness and to inform you that tomorrow, when the prefect goes to attend the festival, I intend to enter the theater with all the monks, to drag the prefect down from his throne, and thus to die for Christ, rather than allow these things to take place while I live.

The bishop had, on other occasions as well, insulted and humiliated him. But Hypatios, without wasting any time, ran to the archimandrites, saying:

— Struggle with me to drive out the devil, or else let us die for God.

Then they all were filled with joy and obeyed him as their father. When the prefect Leontios learned that the monks had agreed to oppose him, he remained across from Constantinople under the pretext of illness and did nothing of what he had intended to do. Truly, because Hypatios had resolved to contend, the Lord overturned the decision of those who were plotting evil things.” [19]

We see, then, yet another instance in which Saint Hypatios reacted immediately, as soon as he realized that the Christians were in danger of being led astray—this time by the delusion of idolatry.

Just as in the time of Saint Hypatios, so also today, idolatry is experiencing great flourishing—both worldwide and in our own country. It is no coincidence that more and more events and practices of idolatrous content and origin are being promoted and advertised, such as carnivals, [20] Halloween, [21] color festivals, [22] firewalking rituals [anastenaria], [23] yoga, [24] divination (tarot cards, coffee reading, etc.), [25] tattoos, [26] astrology, [27] homeopathy, [28] magic, [29] and others.

Characteristic is the spread of occultism [30] and neopaganism, about which we read:

“A serious indication of the spiritual misguidance of man in recent years is the emergence and development of the global neopagan movement. [...] It manifests as an effort to revive ancient religious beliefs and rituals, bearing a strong naturalistic and pantheistic character. [...] In Greece, there is an attempt to revive ancient Greek pagan religious forms.” [31]

In 2003, a scholarly conference was organized against Neo-idolatry under the title: “Phenomena of Neo-idolatry. Dodecatheism – Undermining of the Old Testament – Olympic Games,” despite the reactions of neo-idolatrous associations. In the conclusions of the conference, we read:

“Neo-idolatry constitutes a real pastoral problem. [...] [Its momentum] is due not to the charm of forgotten, nonexistent, and powerless gods, but to the financial power of its promoters, who publish dozens of magazines and printed materials and appear on television almost daily, part of which they control. [...] Neo-idolatry, or neopaganism, or antiquity-worship is not only a Greek but a global phenomenon. The attempt to revive the ancient national religions, exploiting the patriotic sentiments of the people, is a goal of the so-called New Age, to which it belongs. It is supported by local Masonic lodges, which are not interested in any specific religion, but in promoting syncretism and binding people to a pan-religion, so that the New World Order may be imposed globally.” [32]

Thus, the pan-heresy of Ecumenism—what else is it but idolatry [33]?—since it leads to the acceptance of and communion with the idolatry of heresies and other religions, while we know that “All the gods of the nations are demons” (Psalm 95:5). Ecumenism even reaches the point of blatant and undisguised neo-idolatry, when, for example, we have joint prayer (Greenland) before a glass sphere, which in occult neopaganism symbolizes the “Goddess Earth” [34], as well as idolatrous performances by priestesses, pagans, and sorcerers during interfaith prayer gatherings (Assisi, etc.) [35]. What is most grievous, however, is that these things take place with the support—and even the participation—of “Orthodox” hierarchs.

Saint Paisios said on this matter:

“The Holy Fathers knew something and forbade relations with heretics. Today they say: ‘Not only with heretics, but also with Buddhists, and fire-worshippers, and demon-worshippers we should pray together. Orthodox must also be present at their joint prayers and conferences. It is a presence.’ What presence? They solve everything with logic and justify the unjustifiable” [36]. And elsewhere: “When all gather—what magicians, what fire-worshippers, what Protestants, a whole crowd—you can’t even make sense of it, in order to bring peace to the world, how can they help? May God forgive me, these are rags of the devil. Can peace be made through sinful partnership?” [37].

Focusing now on the Olympic Games, we saw in the above account that Saint Hypatios strongly opposed their taking place, when he learned that “idolatry is about to revive through the Olympic games next to us and next to the holy church of God.” We read, in fact, that “he showed such great zeal that he wept groaning, cried out to God, and said: My Lord, am I to see idolatry flourish in my lifetime? Do not permit this, O Master.”

But even in today’s Olympic Games, unfortunately, idolatrous remnants have not disappeared. According to the conclusions of the aforementioned conference on neo-idolatry:

“The Olympic Games are a product of Hellenism’s love for physical exercise, alongside the cultivation of the spirit. Although they had attained great glory, they gradually declined, [...] and thus reached total disrepute during the Hellenistic period, so that their abolition in 393 A.D. was the greatest benefit granted to them. Their revival in 18th-century France was linked with the revival of idolatry. Moreover, the ritual of the lighting of the Olympic flame, established by the Nazi regime in Germany (1936), is itself idolatrous and, unfortunately, continues to be preserved with the same ceremonial format to this day.” [32]

Fortunately, however, voices of opposition against the idolatry of the Olympic Games have not disappeared. The Emeritus Professor of the Theological School of the Aristotle University of Thessaloniki, Fr. Theodoros Zisis, in an article he wrote in 2004, before the holding of the “degraded Olympic Games, much-advertised and heavily promoted with the participation even of the Church,” commenting among other things on the exhortation of the Church of Greece [38] for volunteer participation in the Athens Olympic Games, states characteristically:

“Today Neopaganism, Neo-idolatry, has raised its head boldly and is almost directing the events of the Olympic Games, especially through the prayers to Apollo during the opening ceremony and the worldwide tour of the ‘sacred’ flame through the cities and towns of Christian Greece, in order to ‘illuminate’ the world, as a substitute for the divine and uncreated Light. [...]

Instead of us in the Church encouraging the participation of youth in the Olympic Games [...] through volunteering [...], we should be doing in neo-pagan Athens what the two Christian youths, the great Fathers and Teachers Basil the Great and Gregory the Theologian, did in ancient Athens, the city of idols par excellence: to exclude all other paths, all other events, not to push the youth into other directions, apart from the two—Church and school [...]. In the salty sea of the world, Christians must become a stream of fresh water that flows unaffected by the salt, or a creature that leaps about, unaffected, within a fire that consumes all things.” [39]

Likewise, the late abbot of the Holy Monastery of Gregoriou on Mount Athos, Fr. Georgios Kapsanis, “moved by pain for the course of our Homeland,” referred “to the matter of the pagan events which, as they ought not, accompany the Olympic Games,” saying:

“How, then, will faithful Orthodox Greeks accept them [the Olympic Games], when they are being used to promote and spread neo-idolatry and the pan-religion of the New Age [...]? How will Orthodox Christians accept Olympic Games that begin with invocations to Apollo and are accompanied by prayers to Zeus and other ‘gods’ [...?] Do the authorities not consider that our Homeland is soaked with apostolic and martyrial blood? [...] Why such contempt for our Hellenic-Orthodox Tradition and culture, which glorified our Nation? We raise a cry of protest that reaches to heaven for the desecration of our Orthodox Homeland through the attempted restoration of the false gods of the twelve-god pantheon. We beseech the responsible officials of the State to order the removal of every pagan element from the events welcoming the Olympic flame in various cities and from the remaining ceremonies during the Olympic Games.” [40]

In 2010, the European Special Olympics Games were held, an event similar to the Paralympic Games, for children and adults with intellectual disabilities. As part of these games, a flame-lighting ceremony for the Special Olympics took place in Alexandroupoli. What was unprecedented was that this idolatrous ceremony took place both in the courtyard and inside a sacred church (Church of the Panagia Kosmosoteira of Feres), with Anthimos of Alexandroupolis handing over the flame to a priestess. [41]

The late abbot of the Holy Monastery of Pantokrator in Melissochori, Fr. Kyrillos, wrote at the time:

“With deepest sorrow we were informed of the action of the Metropolitan of Alexandroupolis, Mr. Anthimos. [...] We consider this act inappropriate and unacceptable, entirely unbefitting the holiness of our worship and its sacred spaces. We believe that every right-minded Christian shares this view and watches with bewilderment a theatrical performance taking place inside a sacred church—and indeed within the ‘Holy of Holies’ (!!??). An Orthodox Bishop, vested in his hierarchical mantle, participating in this and exiting the Holy Sanctuary through the Royal Doors together with a young girl (!!??). Moreover, this young girl and several other participants are referred to as ‘priestesses’ (!!??). How can this entire spectacle be characterized? [...] It is impossible for us to remain silent and not denounce such a situation, also conveying the outcry of many faithful.” [42]

We see, then, from all the above that even in our own days an attempt is being made to revive idolatry through the Olympic Games and not only, accompanied by the silence of hierarchs—or even by their participation. We, however, should be taught by the example of the Saints, such as Saint Hypatios. The Saint knew the words of Holy Scripture: “Little children, keep yourselves from idols” (1 John 5:21), and he was determined to go to the theater of Chalcedon, where the Olympic games were to take place, in order to prevent, together with some of his brethren, the attempted revival of idolatry. He preferred, as he said, to die for Christ rather than to allow such things to happen while he was still alive.

Bishop Eulalios, perhaps wishing in this way to justify his own inaction regarding this matter, responded to Saint Hypatios: “Do you wish, then, to die, since no one is forcing us to sacrifice to the gods?” However, the fact that there is no compulsion to participate in such events does not negate the real danger of idolatrous delusion, which spreads through these activities. Therefore, the forceful reaction of Saint Hypatios is not only not irrational, but on the contrary, it is an expression of the Saint’s great love for his fellow human beings and for Christ.

Eulalios continued his attempt to prevent Saint Hypatios, saying to him: “You are a monk; sit and be still, for this is my concern.” An argument that is heard repeatedly today against those who react to the issue of Ecumenism and other deviations. Unfortunately, the notion prevails that only the Bishop has the right to speak out, only he has the gift to discern situations, and when the Bishop does not react, the rest (priests, monks, laypeople) are required to follow him and remain silent. Especially regarding monks, it is often claimed that their sole duty is the hesychastic life (“sit and be still”) and that they should not be concerned with the spread of delusion in the world.

We hear, for example, among many others, Hieromonk Antipas Skandalakis from Mount Athos—a well-known advocate of unconditional obedience—in one of his usual attempts to distort the Orthodox stance toward heresy, saying: “Why should people care [about] what the Ecumenical Patriarch is doing or what the Patriarch of Moscow is doing, etc.? These are problems of the Churches, of the primates, of the Synods—they’ll find a way at some point [to resolve them].” [43] Or elsewhere: “Elder Theodosis, whom we had at our cell, used to say, [...] as soon as he heard someone shouting about Orthodoxy, about Patriarchs, about Ecumenism, [he would say,] ‘Oh come on, blessed one, shrink into your little corner, say “Lord have mercy” and leave those things to others.’” [44]

But what did Saint Hypatios reply to his Bishop’s “sit and be still”? In his disarming response, the Saint clarifies to Eulalios that he protests and resists “precisely because it is your concern, but you do not care.” Indeed, the protection of the flock is primarily the duty of the Bishops. As Saint John Chrysostom teaches, addressing the “leaders of the Churches,” Bishops are called—following the example of the Lord, who arranged all things “for the salvation of our race”—to be vigilant “in all things, both driving out the wolves and guarding the flock.” He characteristically says: “Hear, O shepherds, and tremble, and do not be silent, but preach the word; give no place to the devil, give no prey to the wolves.” [45]

But what happens when the Bishops remain silent and do not preach the word of Orthodoxy? When they do not drive out the wolves and leave the flock—entrusted to them by God—unprotected? Should monks, priests, or even laypeople also remain silent? Of course not. It is precisely then that there is a need for them to react, since through the Bishop’s indifference the people are led into delusion. This is exactly what the example of Saint Hypatios teaches, who, being a monk, chose to resist the revival of idolatry “seeing the Lord being dishonored [...] and the Christian people, in their ignorance, being led into idolatry.”

This courageous stance of Saint Hypatios is brought to mind in our time by the corresponding confessional stance of the late militant Fr. Nikolaos Manolis, who with similar boldness and self-denial responded to Anthimos of Thessaloniki, who hindered him and forbade him [46] from speaking out against heresies in general and against Ecumenism. In numerous talks, the late Fr. Nikolaos characteristically stated:

“So I go to the Metropolitan who summoned me [Anthimos], and he says to me: ‘Who are you? Why are you speaking about the Patriarch and about heresies? [...] Aren’t you ashamed? You were the one to speak?’ I said to him: ‘Who should speak? [...] If you speak out against heresies, I will speak about prayer, about the prayer rope, and about fasting. But since you are not speaking about heresies, someone has to speak.’” [47] “‘If you [Mr. Anthimos] speak about the Pope, about Bartholomew, then I will have no need to speak. You go out—since you have the knowledge and the episcopacy—and defend the faith.’ In his office he had told me: ‘Leave those things to me. [...] When you want to say something about the Patriarch, come to my office and whisper it in my ear. Let no one hear us. I know what to do.’ He did nothing. I would tell him [...] and he would say: ‘Don’t get involved, I’ll take care of it.’ And he did nothing...” [48] “‘If you [Mr. Anthimos] speak out against Ecumenism [...] and take the lead in fighting this heresy, I will step back; I have no reason to be out in front. But not seeing you confronting Ecumenism—this dreadful heresy—I feel the need to fill the gap that I see exists’” [49].

Resistance to heresy, then, is indeed primarily and chiefly the work of the Bishops—but not exclusively so. Saint Theodore the Studite clarifies that when “Christ is persecuted,” it is necessary for the truth and “the word of Orthodoxy” to be proclaimed with boldness by everyone, “not only if one is prominent in rank or knowledge,” but even if he holds the position of a disciple [50]. He emphatically states that

“when it concerns the faith, it is not fitting for anyone to say: ‘Who am I? A priest? [...] A ruler? [...] A soldier? [...] A farmer? [...] A poor man? [...] I have no place or responsibility in the matter.’ Woe to you—will the stones cry out while you remain silent and unconcerned?” “For it is a commandment of the Lord not to remain silent in a time when the Faith is in danger. For He says, ‘Speak, and do not be silent’” [51].

In the same spirit, the teacher of Saint Mark of Ephesus, the monk Joseph Bryennios, clarifies that when the faith is in danger, then confession is necessary—not only, for example, from the bishop, but from anyone who is able to confess:

“Everyone who is able to speak the truth and does not speak it will be condemned by God. And this applies when it is the faith that is in danger. For to remain at ease in such matters is proper to denial, but to speak is that of sincere confession” [52].

Also very characteristic is the stance of Saint Aphraates, who lived during the time when Arianism was prevailing. Although he was a monk, the Saint left his monastery and “went down to Antioch, teaching the Christians and strengthening them in Orthodoxy.” His instructive response, when asked by the Arian emperor Valens, “Why did you leave your quietude and walk about in the city?” was the following: “I see that the house of my Father God is burning, and for this reason I run and strive in every way to extinguish the flame. If you accuse me for having left my quietude, rather accuse yourself, for you have set fire to the house of God, and do not accuse me, who am struggling to extinguish it” [53].

Likewise, Saint John of Damascus, beginning his first discourse against the Iconoclasts—which he wrote while still a layman [54]—states:

“Certainly, we ought, always mindful of our unworthiness, to keep silent and confess our sins to God—but this applies when all things are well in due season. However, since I see the Church [...] being shaken by the violent breath of evil spirits [...] and [...] the people of God and the divinely-given ancient teaching of the Church being fragmented into various doctrines, I considered it inappropriate to remain silent [...] recalling the judgment that threatens, saying: ‘If anyone hides something out of fear and conceals it, My soul shall not be well pleased in him’ [Hab. 2:4], and, ‘If you see the sword coming and do not warn your brother, I will require his blood at your hand’ [Ezek. 33:8]. Therefore, being stirred by an unbearable fear, I resolved to speak, not regarding the majesty of kings before the truth” [55].

It is clear, then, from the above examples of the Saints that in difficult times for our faith, the Orthodox stance is not silence and complacency on such matters, but confession. No one—not the simple priest, nor the monk, nor the layperson—is superfluous in the struggle for the faith, to which Holy Scripture calls us, saying: “Contend earnestly for the faith which was once delivered unto the saints” (Jude 1:4). All Christians are necessary and have a voice—especially when the Bishop either fails to protect the flock or is himself the one leading it into delusion. “And if the blind lead the blind, both shall fall into a ditch” (Matt. 15:14).

Concluding the above account from the life of Saint Hypatios, his biographer notes that in the end those Olympic Games were indeed cancelled, concluding: “because Hypatios resolved to contend, the Lord overturned the decision of those who devised evil.” The Saint was prepared even to die for the truth, and God blessed his struggle. This, after all, is also what the passage from the Old Testament teaches us: “Strive for the truth unto death, and the Lord God shall fight for you” (Sirach 4:28). Thus, we have the synergy of God and man. It is, of course, God who brings about the reversal (“the Lord overturned the decision of those who devised evil”), but He also expects us to carry out His will in cooperation with Him (“because Hypatios resolved to contend”). As we are characteristically taught by Saint Barsanuphius: “What greater spiritual fruit is there than to struggle for the faith of Christ and to establish Christianity? Of course, it is chiefly through Christ that it is established, but God wishes to test the intentions of men, so that it may be clearly shown to which side they incline” [56].

In closing, we pray that God, through the intercessions of Saint Hypatios of Rufinianai, may enlighten us all to follow the example of His Saints, protect us from every kind of delusion and heresy of our time, and grant us a militant and Orthodox mindset!

 

References

[1] Rafał Kosiński, Holiness and Power, p. 25. https://library.oapen.org
[2] Callinicos, Vie D’hypatios (Monk Callinicos, Life of Our Holy Father Hypatios of Rufinianai, original ~450 A.D.), ed. G. J. M. Bartelink, Sources Chrétiennes no 177, Paris 1971, ch. 10, para. 4, p. 108. https://www.scribd.com/
[3] Callinicos, Vie D’hypatios…, prologue, l. 16, p. 72.
[4] Saint Nikodemos the Hagiorite, Synaxarion of the Twelve Months of the Year, Zakynthos 1868, vol. III, on June 17, p. 112. https://books.google.gr
[5] Vasileios A. Mystakidis, Episcopal Lists, Epetiris of the Society for Byzantine Studies, issue 12, 1936, p. 230. https://core.ac.uk
[6] Callinicos, Vie D’hypatios…, ch. 32, paras. 9–10, p. 212.
[7] Original text: Callinicos, Vie D’hypatios…, ch. 32, paras. 11–16, pp. 212–214. Translated text: Life of Saint Hypatios, trans. A. Arvanitis, Flowers of the Desert series, no. 6, Athens 1973, pp. 93–94. See also Monk Theodoritos, Monasticism and Heresy, Athens 1977, p. 42. https://www.scribd.com
[8] Callinicos, Vie D’hypatios…, ch. 32, paras. 1–8, pp. 208–212.
[9] “Nor even for a time would we have accepted communion with them, had we found them defective concerning the Faith.” – Basil the Great, Letters to Peter, Bishop of Alexandria, P.G. 32,993–995. https://archive.org
[10] Text on Katanyxis, titled “Translation of the 15th Canon of the First-Second Council”: https://katanixi.gr
[11] Liddell & Scott, Greek-English Lexicon, entry “ἐπι-σκοπέω”: https://www.greek-language.gr
[12] Letter from the Ecumenical Patriarch to Archbishop Ieronymos concerning those opposing the Council of Kolymbari, 18/11/2016. Protocol No. 1153: https://web.archive.org
[13] Article in Nychthemeron (28/5/2022), titled “Bartholomew at Mount Athos: Monks are not above, or beside, but within the Church”: http://www.nyxthimeron.com
Article in Katanyxis (6/6/2022), titled “Bartholomew revealed what he fears most. His speech at the Holy Monastery of Karakallou”: https://katanixi.gr
[14] Article on Orthodoxia News Agency (10/10/2021), titled “Message from Ieronymos: Above all, the unity of the Church (VIDEO)”: https://www.orthodoxianewsagency.gr
Video titled “Ieronymos on Walling Off”: https://youtu.be See also: Article on Ekklisia Online (14/10/2021), titled “Ambrosios to Archbishop on walling off: You are mistaken, Your Beatitude—you have torn the Church apart”: https://www.ekklisiaonline.gr. Article on Katanyxis (6/11/2021), titled “Very weak reasoning, Mr. Ieronymos”: https://katanixi.gr
[15] See video titled: “Fr. Nikolaos Manolis, Response to Metropolitan Morphou about the vision of Elder Ephraim of Philotheou [VIDEO 2019]”: https://youtu.be
[16] Saint Paisios the Athonite, Words II – Spiritual Awakening, Souroti Thessaloniki 1999, ch. 2 – “The presence of the Christian is a confession of faith,” p. 43. Digital edition (PDF), 1999, p. 26: https://app.box.com
[17] Proceedings from the memorial event for Elder Philotheos Zervakos, Thessaloniki, 11 May 2014, Greetings and speeches, p. 78. https://www.orthodoxoskypseli.gr
See also: Archimandrite Philotheos Zervakos, Paternal Exhortations, Truths of Pain and Love for a Safe Ascent to Heaven, Orthodoxos Kypsele Publications, Thessaloniki 2014.
[18] Bishop Augoustinos Kantiotis, Christians in the Last Times, 2nd expanded ed., Kozani 2008, p. 102. https://www.augoustinos-kantiotis.gr
[19] Original text: KalliniKos, Vie D’hypatios…, ch. 33, paras. 1–12, pp. 215–218.
Translated text: Life of Saint Hypatios, trans. A. Arvanitis…, pp. 94–96.
See also: Monk Theodoritos, Monasticism and Heresy…, pp. 43–44.
[20] “The roots of carnival are idolatrous, and specifically of Bacchic origin—in other words, they were held in worship of Dionysus.” – Fr. Athanasios Mytilinaios https://katanixi.gr
“Carnival festivities are a continuation of ancient idolatrous events. Therefore, we can unequivocally say that they are parades and works of Satan. In a word, they are worship of Satan.” – Fr. Kyrillos Kostopoulos https://www.hristospanagia.gr
Video titled “Fr. Nikolaos Manolis, The Blessed Triodion and the Demonized Carnival [VIDEO 2019]”: https://youtu.be

[21] “Halloween promotes pagan conceptions of the world and of the relationship between spirits and the world, and constitutes an effort to familiarize young children with the magical element. This celebration creates the impression among its followers that communication with spirits of the underworld is possible, and may serve as an antechamber for joining groups of witches (Wicca) or people who wish to become particularly involved in it.”
– Angeliki D. Chatziioannou, article titled “Halloween: The modern version of ancient Celtic paganism,” Dialogos magazine, April – June 2017, issue 88, p. 20.
https://www.ecclesia.gr
https://www.impantokratoros.gr

“[Halloween]:

1.Through early familiarization with the magical element, it constitutes a steady antechamber of the Neo-Pagan movement (Wicca), which thrives among young people in America. For neo-pagans, Halloween is an official feast accompanied by various rituals.

2. There are not a few cases where children form the impression that communication with the dead is possible.

3. It brings to the forefront Roman Catholic feasts (All Saints, Feast of the Souls) with their corresponding theology, which is not accepted in Orthodoxy (regarding purgatory, beatific and blessed visions, sainthood, etc.).

4. It cultivates a sense of similarity with the Orthodox Feast of All Saints, with the resulting impression that if we have common feasts, we also have common saints.”
– Statement concerning Halloween by the Office for Heresies of the Holy Metropolis of Kifisia, 2/11/2016.
https://www.imkifissias.gr
Dialogos magazine, October – December 2016, issue 86, pp. 19–21.
https://www.ecclesia.gr
Video titled “Fr. Nikolaos Manolis, Halloween and related matters: innocent or wicked? [VIDEO 2019]”:
https://youtu.be

[22] “The religious character of throwing or smearing with colors at this festival has various references in Hindu mythology, and the other festive activities in India are accompanied by a rather familiar carnival-like behavior (drinking, music, dancing, indecent gestures), as everything is permitted on that day! An ‘oriental’ carnival is coming to our country, and as with every carnival, behind the ‘light-hearted mood’ for release and entertainment (with all that entails) lies a constant idolatrous background. However, this is admittedly the first time we hear this background being loudly proclaimed in such a way as to invite those interested to learn more about it and its mother environment—namely the misanthropic Hindu religion; the religion-vehicle of the ‘New Age,’ along with its practices, which are systematically attempting to infiltrate the Western world. [...] It is self-evident that, as Orthodox Christians, having put on Christ, we preserve the garment of our Baptism and of our children untainted, refraining from these events, no matter how ‘innocent,’ youthful, humanitarian, or ‘spiritual’ they may appear.”
– Statement concerning the “Festival of Colors,” by the Office for Heresies of the Holy Metropolis of Kifisia, 11/6/2015.
https://www.imkifissias.gr
https://alopsis.gr
Dialogos magazine, October – December 2016, issue 86, pp. 21–22.
https://www.ecclesia.gr

[23] “Synodical opinion: we inform you that the said custom [Anastenaria] as idolatrous and stemming from the orgiastic festivals of Dionysus, must be abolished, using all spiritual means at the Church’s disposal.” – Document-response of the Holy Synod of the Church of Greece to the bishop of Serres, 26/6/1947.
https://www.hristospanagia.gr
Video titled “Protopresbyter Nikolaos Manolis – The Church’s position on Anastenaria”: https://youtu.be

[24] “Yoga is a technique [...] inseparably linked with those religions [Buddhism–Hinduism]; yoga is the way [...] by which one supposedly reaches enlightenment. [...] Yoga primarily involves physical exercises, and meditation is mainly the spiritual part, but these are inseparable. [...] In both Hinduism and Buddhism there are thousands of male and female deities. In reality, these religions are crude idolatry!” – Fr. Arsenios Vliagkoftis, lecture titled “Yoga and Education, karma, castes”:
https://www.impantokratoros.gr
Article titled “Revival of idolatry through yoga on the Acropolis!”: https://web.archive.org

[25] Text by Michail G. Choulis, titled “Coffee and divination in... our scientific age?”: https://www.oodegr.com
Fr. Antonios Alevizopoulos, Occultism in the Light of Orthodoxy, Neo-occultism, Types of Divination: https://www.impantokratoros.gr

[26] “For our Orthodox faith, any tattoo (decorative, cosmetic, pagan, ethnic, even Christian) is a sin, and the practice of this ‘art’ is likewise sinful. [...] Holy Scripture, which wants man to be objectively free, condemns the phenomenon of tattooing and bodily marking, a common practice among idolaters from the time of Moses. In the Pentateuch, in the book of Leviticus, God addresses the faithful with the following words: ‘...You shall not make any cuttings in your flesh for the dead, nor tattoo any marks on you: I am the Lord your God.’ (Leviticus 19:28)
That is: For reasons of mourning, you shall not tattoo your body, nor shall you engrave letters on your skin. I am the Lord your God. [...] Saint Cyril (4th century) and Procopius of Gaza (6th century) confirm the idolatrous practice of tattooing, saying: ‘It is customary for idolaters to make incisions on the cheeks and arms,’ i.e., idolaters have the habit of making tattoos on their cheeks (face) and on their arms. Saint John Chrysostom, in his commentary on the prophet Jeremiah, notes that from the beginning of mankind the Devil aimed through tattooing to lead God's blessed creation to the greatest disfigurement. [...] In the 8th century A.D., the Church condemned the imprinting of any symbol on the body of Orthodox believers as an idolatrous custom and a practice of the barbarians!” – Koutsiouras Theodoros, Tattooing in Six Questions: https://alopsis.gr

[27] “Astrology is not only incompatible with the Christian faith, but it also belongs to the realm of occultism and idolatry.” – Fr. Antonios Alevizopoulos, Astrology in the Light of Orthodoxy
https://www.hristospanagia.gr
Fr. Arsenios Vliagkoftis, Astrology, Occultism, and Modern Idolatry: https://www.impantokratoros.gr

[28] “The fundamental homeopathic belief in a principle that animates the body—a principle upon which one may act using various ‘therapeutic’ means—is idolatry, whether it uses the term ‘vital force’ or other concepts like ‘prana’ (from Hinduism) or ‘chi’ (also known as ‘qi’ from Chinese religion), which some modern homeopaths explicitly incorporate into Hahnemann’s term ‘vital force.’ [...] As one may conclude from the above, homeopathy—one of the alternative/complementary healing methods, increasingly attractive today—is not a science, but an idolatrous belief system accompanied by magical practices (i.e., sympathetic magic). Under these conditions, no Orthodox Christian should practice homeopathy or receive homeopathic treatments.”
– Iftime Oana, Iftime Alexandru, “Homeopathy: Science? Faith? Medicine? Magic?”, trans. K. G. Karakatsanis, ed. Fr. Nektarios Savvidis, Veria 2014, ch. 4.A – “Homeopathy and Paganism”.
https://www.entaksis.gr
“The teaching of leading homeopath Kent contains elements of idolatrous pantheism (‘simple substance’ with a ‘formative mind’ which exists throughout creation and ‘animates’ it).”
– Study Group on Medical Ethics Issues, Document on “Homeopathy,” Thessaloniki, 1/7/1997: https://alopsis.gr
Fr. Arsenios Vliagkoftis, Homeopathy Incompatible with the Orthodox Faith, ed. Parents’ Initiative of Northern Greece, 1990. http://users.uoa.gr
Video titled “Live Lecture by Fr. Seraphim Zisis: Homeopathic Medicine, Magic, and Freemasonry”:
Part A – https://youtu.be
Part B – https://youtu.be
Part C – https://youtu.be

[29] Video titled “Fr. Nikolaos Manolis, About Magic [VIDEO 2019]”: https://youtu.be

[30] Article on Katanyxis (7/7/2022), titled: “Pride of Shame (Occultism in Thrace... and not only) (Part A)”: https://katanixi.gr
Article on Katanyxis (8/9/2022), titled: “Pride of Shame (Occultism in Thrace... and not only) (Part B)”: https://katanixi.gr

[31] Pamphlet titled “Ancient Worship, Neopaganism, Twelve-God Worshippers”: https://www.sostis.gr
[32] Conclusions of the Conference titled “Phenomena of Neo-Idolatry. Twelve-God Worship – Undermining of the Old Testament – Olympic Games”, Thessaloniki 25–27/5/2003: https://alopsis.gr
[33] “So what do all these ‘Christian offshoots’ worship? Of course, they worship ‘spiritual idols’ of the True God. So how should they be characterized? Clearly as idolaters. [...] Therefore, the pan-heresy of Ecumenism comes with the positions of ecumenist theologians, ecumenist Bishops, Archbishops, and Patriarchs to serve, as a servant, the ‘Master’. And the ‘Master’ in this case unfortunately bears the name ‘idolatry’. Why? Because Ecumenism accepts all the ‘idolatrous’ states that all the aforementioned ‘Christian offshoots’ have invented and worship. And not only does it accept them, but it also ‘communicates’ with them and even elevates them to the level of the Church.” – Fr. Photios Vezynias
Article on the blog “Salpisma Zois” (16/5/2019), titled “The heresy of Ecumenism is the new idolatry”: http://salpismazois.blogspot.com
See also the text by Fr. Vasileios A. Georgopoulos, titled “Occultism and the New Age”, ch. 5 – “The occult origin of the interfaith vision of the ‘New Age’.” From “17th Proceedings of the Pan-Orthodox Conference of Authorized Representatives of Orthodox Churches and Holy Metropolises on matters of heresies and para-religions”: https://www.impantokratoros.gr
“Preeminently, of course, Ecumenism is idolatry, this timely heresy, the pan-heresy, as St. Justin says. Modern man has driven Christ out of his life, and the results are disastrous. I told you that all of Europe is returning to idolatry.” – Fr. Savvas of Mount Athos
Lecture (4/3/2017) titled “Modern Idolatry”. Transcript: https://www.hristospanagia.gr
Video titled “Modern Idolatry. Archim. Savvas of Mount Athos 4-3-2017”: https://youtu.be
[34] “Silent prayer of the Patriarch before a ‘model’ of the globe with the president of Greenland’s Parliament and religious leaders of Roman Catholics, Evangelicals, Lutherans, Shiite and Sunni Muslims, Jews, Shintoists, Buddhists, and Hindus during the 7th environmental symposium at sea: ‘Religion, Science and the Environment’, Arctic Ocean, Greenland, October 2007.” – Magazine “En Syneidisei”, Pub. Holy Monastery of Great Meteoron, June 2009, p. 32.
https://www.agioritespateres.com
Text (27/10/2016) titled “On the occasion of the 25th anniversary of the Patriarchate of the Ecumenical Patriarch Bartholomew”, from the Office of Heresies and Para-Religions of the Holy Metropolis of Piraeus: https://www.impantokratoros.gr
[35] Interfaith prayer in Assisi, 1986:
“The demonically inspired ceremony took place in Assisi, Italy, on the 27th of last October as an event for world peace. [...] The response of the leaders of various religions to the invitation to pray with the Pope was unprecedented. Almost every religious denomination on earth was represented, including even the satanic worship practices of various savage African tribes and Native Americans. [...] The horrifying joint prayer of all these groups took place inside the ‘Christian’ Basilica of St. Mary of the Angels in Assisi, where, in full clerical vestments, Buddhists and savage pagan chieftains appeared. [...] A shocking image appeared on the front pages of European and American newspapers, showing Archbishop Methodios Fouyas of Thyateira praying with the Pope and the Dalai Lama. Also visible was the representative of the Moscow Patriarchate, Metropolitan Philaret of Kiev. A hermit representative of Zoroastrianism (an ancient satanic fire-worship cult) declared after the joint prayer: ‘For us, fire is a symbol of light and life. It reminds us of the deity Ahura Mazda and the forces of good.’ There were also ritual dances by initiates of the Tenrikyo sect performed by Japanese Buddhists inside the temple of the Apostle Peter in Assisi, accompanied by mystical music. African shamans recited a prayer for peace at the Vatican!”
– K. Athanasiou, Interfaith prayer under the leadership of the Pope! Orthodoxos Typos (7/11/1986), issue no. 718
Footage of the reception of religious representatives and the interfaith prayer in Assisi (1986), with dances and rituals of shamans.
Video titled “Ecumenism = the mystery of lawlessness (3) part 1998”: https://youtu.be (7:26)
Page titled “ASSISI: Photos and comments”: https://imdleo.gr
Interfaith prayer in Canberra, 1991: Footage from the 7th General Assembly of the WCC in Canberra, Australia, February 1991, with shamanistic rituals, etc.
Video titled “Ecumenism = the mystery of lawlessness (7) part 2002”: https://youtu.be (13:11)
Video titled “The Assemblies of the World Council of Churches – Canberra 1991”: https://www.youtube.com
Interfaith prayer in Chicago, 1993: Footage of the interfaith prayer in Chicago (1993), with pagan rituals by Native Americans (at 3:50), a group of pagans (at 4:46), interview with a ‘priestess’ of Isis (4:56), etc.
Video titled “Ecumenism = the mystery of lawlessness (2) part 1995”: https://youtu.be
“In 1893, the ‘World Parliament of Religions’ was convened here, in Chicago. This event was widely understood as a turning point in the ecumenical – interreligious movement. One hundred years later, in 1993, a ‘World Parliament of Religions’ was convened here again. We thank Almighty God, because the people of the city of Chicago [...] who belong to various religions, persist in their work, their efforts toward understanding. We offer them our patriarchal blessing and today pledge to continue our support for the province of Chicago in this honorable work.”
– Bartholomew of Constantinople
Speech to religious leaders of Chicago, 3/11/1993.
Video titled “Ecumenism = the mystery of lawlessness (3) part 1998”: https://youtu.be/KCKlWnpfOFg (27:57)
See also:
Video titled “Assisi 2011. The full interfaith meeting”: https://youtu.be
https://anti-ecumenist.blogspot.com
[36] Saint Paisios the Athonite, Words I – With Pain and Love for the Contemporary Man, pub. Souroti Thessaloniki, 2002, para. “Respect for Tradition”, p. 347. In electronic edition (PDF), 1998, p. 187: https://app.box.com
[37] Saint Paisios the Athonite, Words II – Spiritual Awakening, pub. Souroti Thessaloniki, 1999, para. “Repentance helps to eliminate evil”. In electronic edition (PDF), 1999, p. 197: https://app.box.com
[38] Encyclical of the Holy Synod no. 2738: On voluntary work in the Olympic Games of 2004 (9/4/2002): https://www.ecclesia.gr
[39] Text by Fr. Theodoros Zisis titled “Church and Football”: https://alopsis.gr
[40] Letter (30/3/2004) by Fr. Georgios Capsanis regarding the Olympic Games 2004: https://alopsis.gr

[41] Article titled “6/9/2010. Lighting of the Flame of the Special Olympics at Panagia Kosmosoteira in Feres”: https://imalexandroupolis.blogspot.com
Article titled “Unprecedented Interfaith Confusion from the Metropolitan of Alexandroupolis”: https://thriskeftika.blogspot.com
Photographs:
https://www.scribd.com/doc
https://norfid.wordpress.com
Video titled “NET News Bulletin – Monday, 6 September 2010, 21:00:00”: https://archive.ert.gr (1:40:49)

[42] Text from the Holy Monastery of Pantokratoros Melissochori, titled “Lighting of the Flame of the Special Olympics at Panagia Kosmosoteira in Feres”: https://alopsis.gr

[43] Video titled “We lack self-reproach – Hieromonk Antipas”: https://youtu.be (1:47)

[44] Video titled “Inquisition Pandemic – Hieromonk Antipas”: https://youtu.be (4:56)

[45] “Observe the discernment of the prophet, how he proclaims and reveals triumphantly the heretics, so that we may not be led astray. Listen, you Orthodox, and do not yield to the heretics; listen, shepherds, and tremble, and do not keep silent, but preach the word; do not give place to the devil, do not open the gate to the wolves… Do the same, you shepherds, and do not participate in the unclean works of darkness; rather, expose them… And the philanthropic God… inclined the heavens and descended, and arranged everything for the salvation of our race, showing everything both by doing and teaching. Then, wanting to teach that those who are to lead the Churches should likewise cast out heretics, He made a whip of cords, and entering in, He cast them all out of the temple, and drove them away, and expelled them… Listen, you who preside over the Churches. For He has shown you what is good, so that you may follow His footsteps, being vigilant in all things and driving out the wolves and guarding the flock. After Him… the holy councils held at various times uprooted those who remained unrepentant, and delivered them to perdition, according to what is written: ‘You shall destroy all those who speak lies…’”
– Saint John Chrysostom
Homily on False Prophets and False Teachers, part V, P.G. 59, 559 https://archive.org

[46] Video titled “Protopresbyter Nikolaos Manolis, Clear response to Metropolitan Anthimos of Thessaloniki [VIDEO 2016]”: https://youtu.be (24:41)

[47] Video titled “Fr. Nikolaos Manolis, When what is at risk is the Faith, what does the people of God do?”: https://youtu.be (37:34)

[48] Video titled “Fr. Nikolaos Manolis, The priest and presbytera during walling off [VIDEO 2019]”: https://youtu.be (52:53)

[49] Video titled “Response to Thessaloniki’s Metropolitan Anthimos by Fr. Nikolaos Manolis [VIDEO 2016].wmv”: https://youtu.be (1:02:12)

[50] “At this time, in which Christ is persecuted through His image, not only one who holds a higher rank or knowledge must strive, speaking and teaching the word of Orthodoxy. But indeed, even if someone holds the rank of a disciple, he is obliged to speak the truth with boldness and to speak freely.” – Saint Theodore the Studite, Epistle to Nuns, P.G. 99, 1120B https://archive.org

[51] “So when it is a matter of faith, it is not permissible to say: Who am I? A priest? But nowhere. A ruler? Not even that. A soldier? And where? A farmer? Not even that. A poor man, merely providing his daily food. I have no say or concern about the matter at hand. Woe, the stones will cry out, and you remain silent and unconcerned?” – Saint Theodore the Studite, Epistle to Pantoleon the Logothete, P.G. 99, 1321AB https://archive.org

[52] Joseph Bryennios, Collected Works, vol. II, ed. Thessaloniki 1990, p. 18. Ed. Leipzig 1768, p. 11. https://anemi.lib.uoc.gr

[53] “And when the Venerable [Aphraates] saw that the Archbishops and shepherds of the Churches had been exiled by the Arian emperor Valens and that the flocks of Christ were left without spiritual protection, he took pity on their abandonment and left his quietude, going down to Antioch to teach the Christians and to strengthen them in Orthodoxy. Then the emperor, finding him as he walked through the marketplace, asked him: ‘Why have you left your quietude and walk in the city?’ The Venerable one replied: ‘Tell me, O Emperor, if I were a virgin hidden in a room and saw someone setting fire to the house of my father, what would you advise me to do? Surely you would counsel me to run and extinguish the fire. So now advise me thus, for I see the house of my Father God burning, and for this reason I run and struggle to extinguish the flame; if you accuse me of leaving my quietude, accuse rather yourself, who set fire to the house of God, and not me, who strive to extinguish it.’” Great Synaxarion of the Orthodox Eastern Church, by Monk Victor Matthaios, Athens 1967, vol. A – January 29, p. 717
https://msoe.gr P.G. 82, 1372D-1373AB
https://archive.org. See also Theodoret the monk, Monasticism and Heresy…, p. 33.

[54] “Saint John of Damascus, while still a layman and minister of the Caliphate in Damascus, around the year 730, sent letters against Iconoclasm to Constantinople and urged the faithful to disseminate them.” – Fr. Nikolaos Manolis, Letter (13/2/2017) to the Metropolitan of Thessaloniki: https://agiosiosif.gr
In the Life of Saint John of Damascus, it is mentioned that he first composed his discourses against the Iconoclasts (P.G. 94, 452A) and later went to become a monk (P.G. 94, 461B).
Life of our Venerable Father John of Damascus, P.G. 94, 420. https://archive.org

[55] “We ought, of course, being always aware of our unworthiness, to remain silent and confess our sins to God, but only when all things are well in their due time. But now I see the Church, which God built upon the foundation of the apostles and prophets, with Christ His Son as the chief cornerstone, being assaulted, as if in a sea-storm rising with successive waves, tossed and shaken by the violent breath of evil spirits. I see the robe of Christ, woven with the grace of God, which the descendants of the impious are audaciously seeking to tear apart, being torn, and His body — that is, the people of God and the divinely handed-down ancient teaching of the Church — being fragmented into various doctrines. Therefore, I deemed it wrong to remain silent and to bind my tongue, recalling the judgment that threatens, saying: ‘If he shrinks back, My soul has no pleasure in him; but the righteous shall live by My faith’ [Hab. 2:4] and ‘If you see the sword coming and do not warn your brother, I will require his blood at your hand’ [Ezek. 33:8]. Thus, being shaken by intolerable fear, I resolved to speak, not regarding the majesty of kings before the truth; for I heard the God-bearer David say: ‘I spoke of Your testimonies before kings, and I was not ashamed’ [Ps. 118:46], and this all the more urged me to speak out.”
– Saint John of Damascus First Apologetic Discourse Against Those Who Decry the Holy Icons, P.G. 94, 1232–1233A. https://archive.org
See also Theodoret the monk, Monasticism and Heresy…, p. 186.
Original Greek text: https://el.m.wikisource.org/wiki/Λόγοι_απολογητικοί_προς_τους_διαβάλλοντας_τας_Αγίας_Εικόνας
Translation: https://tasthyras.wordpress.com

[56] “And what are the spiritual fruits, if not to strive for the faith of Christ and to uphold Christianity? For even though all things are sustained through Christ, yet God desires to test the will of men, to show where their inclinations lie.” – Saint Barsanuphius
Saint Nikodemos the Hagiorite, Book of Barsanuphius and John, ed. V. Rigopoulos, Thessaloniki 1974, p. 358.

 

Greek source: https://katanixi.gr/o-osios-ypatios-en-royfinianais-i-diakopi-koinonias-kai-oi-olympiakoi-agones/