2002: Old Calendarist Archbishop of Athens Chysostomos: “The Restoration of True Orthodoxy Must Take Place at a Pan-Orthodox Council”

[Blog Admin. note: Translated to emphasize differences of understanding, which unfortunately continue to exist in the Church of the G.O.C. of Greece.]

 

Archbishop Chrysostomos (Kiousis) of Athens is the head of the largest Synod of the True Orthodox (Old Calendarist) Church of Greece, which did not recognize the official Orthodox Church of Greece’s adoption of the new calendar in 1924. In an interview with our portal, the head of this branch of the True Orthodox Church of Greece speaks about the present situation and the positions of the Church under his leadership. Interview posted on July 8, 2002.

 

 

Please tell us about the present situation of your Church: how many dioceses, monasteries, and metochia do you have, and in which countries?

You can find the statistical information you are asking about in the annual calendar published by our Holy Synod. Speaking in general terms, I can tell you that our Holy Synod comprises 10 hierarchs in Greece and two in America. Our Synod includes approximately 180 parishes and 85 monasteries, served by about 145 clergy in Greece and abroad. Outside Greece, we have a presence in North America and in several European countries. We do not have enough clergy to meet the needs of our flock, and many of them serve several parishes.

Do you have contacts with other True Orthodox Churches?

We conducted a dialogue with the Russian Orthodox Church Outside Russia. After the schism that occurred within it, there has been no progress, and we remain in a state of waiting until the situation becomes clearer. The dialogue with the Matthewites was interrupted because of their internal problems.

What distinguishes you from the other True Orthodox Churches of Greece? Could you explain the reasons for your recent separation from the Synod of Metropolitan Kallinikos [of Lamia]?

Two Local Churches cannot exist within the same canonical territory [χώρο]. We represent the Church of the True Orthodox Christians of Greece, from which the Matthewites, the Auxentites, the Cyprianites, and those who are with Kallinikos Chaniotis broke away.

With the Matthewites, we have no substantial difference in our understanding of matters of faith. [Emphasis added.] There is—in my opinion—only a difference in mentality. We regard them with sympathy, but the problem is that they do not do the same, and there is a great deal of fanaticism among them. After the divisions that have occurred among them, I think that they have grown weaker and that they have no future.

With the Cyprianites, we have a different understanding of ecclesiology. We reject the concept of a “Mother Church,” which Cyprian and his associates see in the New Calendarist Church [as did St. Chrysostomos the New Confessor – Blog Admin. note]. The Cyprianites have not experienced any significant growth in Greece. For the most part, they are New Calendarists. It is true, however, that they have good “PR,” an area in which we lag behind them.

The Auxentites in Greece have split among themselves, and what remains of them is disappearing.

As for those with Kallinikos Chaniotis of Lamia, that is a different case. They broke away from our Church in 1995 without any dogmatic dispute. In their statement, the six hierarchs of that time pointed to two issues: the procedure by which the former Euthymios of Thessaloniki was condemned for canonical offenses, and the reconsideration of the case of Paisios and Vikentios, who had renounced our Church by going over to the Patriarchate of Jerusalem, but later returned under pressure. This was the cause of the division in 1995, and the Synod deposed them. God, however, condemned the apostates through their eventual disintegration. Two of them, Metropolitan Stephanos of Chios and Ioustinos of Euripos, repented, returned, and were received back into the Church; they were subsequently restored and are now members of our Holy Synod. The other two, Paisios and Vikentios, betrayed their confession and went over to the Patriarch of Constantinople; after going there, they were even reordained. And this is a sign of condemnation and abandonment by God.

The two aforementioned men—Kallinikos Chaniotis and Euthymios Orphanos—proceeded with ordinations and formed an anti-synod and an anti-church. They gathered around themselves all the disreputable clergy in order to give the appearance of some supposed strength. In reality, they have only small groups of supporters, and for that reason, in their calendar they list our own parishes and monasteries in order to conceal their weakness.

As for what you call “reunion,” we see the matter differently. Our Church is not divided, and anyone who has fled from under her shelter may return with repentance. The door of repentance always remains open.

What is your opinion of the present condition of the Russian Orthodox Church Outside Russia (ROCOR) and the Russian Orthodox Autonomous Church (ROAC)? Do you believe that there are True Orthodox Christians in Russia?

We proceed from the understanding that, after the establishment of Communism in Russia, True Orthodoxy in that country was represented by the Russian Orthodox Church Outside Russia abroad and by the Catacomb Church within Russia. Over the past fifteen years, however, the situation has become very confused, and there is a great deal of disorder. Here in Greece, we have so many problems awaiting resolution that we have not devoted sufficient attention to studying the state of affairs on Russian territory. Therefore, we cannot give a categorical answer to your question. What we are certain of is that, in Greece, True Orthodoxy is represented by our Church. Beyond that, we cannot say anything further.

The Churches of “World Orthodoxy” are now withdrawing from the ecumenical movement [sic]. Some Churches have already withdrawn from the World Council of Churches (WCC). The Russian Orthodox Church of the Moscow Patriarchate is also preparing to take such a step. Does this allow us to say that “World Orthodoxy” is gradually breaking with its ecumenical errors and slowly purifying itself?

Your question is hypothetical. We have no grounds for such optimism. If they were all to return to True Orthodoxy, it would be a great joy for us. As for the process of self-purification of which you speak, our view is as follows: if the official Orthodox Churches were to return to True Orthodoxy, their canonical restoration could take place at a Pan-Orthodox Council [emphasis added], which would vindicate the confessors of the Faith and in which, as far as possible, the entire pleroma of Orthodox bishops steadfast in the Traditions would participate, together with the repentant hierarchs, who, in the presence of the Orthodox bishops, would offer repentance in the same manner as the Iconoclasts at the Seventh Ecumenical Council.

In your opinion, how possible is a rupture between the Moscow and Ecumenical Patriarchates? Would this be beneficial for Orthodoxy?

This question too is hypothetical. If the schism were to occur for reasons of faith—that is, because of a return to True Orthodoxy and a renunciation of ecumenism—then, of course, it would be beneficial for Orthodoxy. However, we see nothing of the kind on the horizon.

The present head of the Greek New Calendarists, Archbishop Christodoulos [+2008], is known as a “conservative.” Does this not increase the popularity of the New Calendarists in Greece and lead to a decline in the number of Old Calendarists?

Your information is likely inaccurate. Christodoulos is not regarded as a “conservative” even among the New Calendarists. On the contrary, he is considered a “modernist,” because he wishes to introduce liturgical innovations and recognized the Pope as the Bishop of Rome by receiving him in Athens. Conservative New Calendarists subject him to considerable criticism, especially two university professors who are also clergymen—Fr. George Metallinos and Fr. Theodore Zisis.

We do not know of a single Old Calendarist who has become a New Calendarist under the influence of Mr. Christodoulos. If anything, the opposite is true.

What do you think about the process of Greece’s integration into the European Union? What spiritual dangers does this process pose for True Orthodox Christians?

The danger of secularization always threatens us, both outside and within the European Union. Our efforts are directed toward strengthening a sound Orthodox mindset among the faithful. When believers have been inoculated with the spiritual antibodies of True Orthodoxy, then they are living members of the Church, and they are able to withstand any spiritually harmful environment. No one can harm our soul unless we ourselves betray it. Therefore, spiritual vigilance is necessary.

 

Russian source:

 https://web.archive.org/web/20120614121018/http://portal-credo.ru/site/print.php?act=rating&id=7