Concerning the Latins (Roman Catholics) and Their Baptisms An Excerpt from The Rudder

All this theory which we have been setting forth here is not anything superfluous; on the contrary, it is something which is most needful, both on every occasion in general, but especially today on account of the great controversy and the widespread dispute which is going on in regard to the baptism of the Latins, not merely between us and the Latins, but also between us and the Latin-minded (otherwise known as Latinizers). So, following what has been said, since the form of the Apostolical Canon demands it, we declare that the baptism of the Latins is one which falsely is called baptism, and for this reason it is not acceptable or recognizable either on grounds of rigorism or on grounds of economy. It is not acceptable on grounds of rigorism: (1st) because they are heretics. That the Latins are heretics there is no need of our producing any proof for the present. The very fact that we have entertained so much hatred and aversion against them for so many centuries is a plain proof that we loathe them as heretics, in the same way, that is to say, as we do Arians, or Sabellians, or Spirit denying and Spirit-defying Macedoniacs. If, however, anyone should like to apprehend their heresies from books, he will find all of them in the books of the most holy Patriarch of Jerusalem Sir Dositheus the Papomastix (i.e., Scourge of Popes) together with their most learned refutations. Nevertheless, he can obtain sufficient knowledge even from the booklet of learned Meniatos entitled “A Rock of Scandal,” to translate into English the Greek title of it, Petra Scandalou. Enough was said concerning them by St. Mark of Ephesus in Florence (at the twenty-fifth general assembly), who spoke frankly as follows: “We have split ourselves off from the Latins for no other reason than the fact that they are not only schismatics but also heretics.” Wherefore we must not even think of uniting with them. Even the great ecclesiarch Silvester (Section 9, ch. 5) said: “The difference of the Latins is a heresy, and our predecessors also held it to be such.” So, it being admitted that the Latins are heretics of long standing, it is evident in the very first place from this fact that they are unbaptized, in accordance with the assertions of St. Basil the Great above cited, and of the saints preceding him named Cyprian and Firmilian. Because, having become laymen as a result of their having been cut off from the Orthodox Church, they no longer have with them the grace of the Holy Spirit with which Orthodox priests perform the mysteries. This is one argument which is as strong and indisputable as the Canons of St. Basil the Great are strong and indisputable, and the words of St. Cyprian the ecclesiastic martyr, seeing that they have received and retain the sanction of the holy Sixth Ecumenical Council. (2nd) The Latins are unbaptized because they do not observe the three immersions which have to be administered to the one being baptized, as the Orthodox Church has received instructions from the Holy Apostles from the beginning. The earlier Latins, being the first to innovate with regard to the Apostolical Baptism, began using affusion, which means the process of pouring a little water on the head of the child, a practice which is still in vogue in some regions; but the most of them take a bundle of hog hairs and sprinkle a few drops of water three times on the infant’s forehead. In other parts of the earth, however, as we have been informed by one who has returned thence, they merely take a little cotton (everyone knows how much water cotton absorbs), and, dipping it into water, they wipe the child with it and call it baptized. So the Latins are unbaptized because they do not perform the three immersions and emersions, in accordance with the Apostolic tradition. As touching these three immersions, we do not say how necessary and indispensable they are to the celebration of Baptism. Whoever wishes may read about it, but as for any need there may be, let him read the manual of the highly educated and most learned Eustratius of Argent. But we too shall say in connection with Apostolical Canon L whatever is now needed on this head. If, however, anyone among the Latins or the Latin minded should put forward a claim to the three invocations of the Holy Trinity, he must not pretend to have forgotten those things which he was told further above by sacred Firmilian and by Athanasius the Great: to wit, that those supergodly names are idle and ineffective when pronounced by the mouth of heretics. For, unless this be the case, we must most certainly believe that those wicked old women actually do miracles by simply repeating the divine names in incantations. So the Latins cannot even perform a baptism because they are heretics and have lost the grace required to celebrate Christmas rites, and they have added to their iniquities that of overthrowing the Apostolical Baptism of three immersions. So, I say, let those who accept the Latins’ sprinkling (often dignified by the name aspersion) reflect what they can say by way of reply to the authority of the present Apostolical Canon, and further in reply to the following one (XLVII). I know what the immediate defensors of the Latin pseudo-baptism argue. They argue that our Church became accustomed to accepting converts from the Latins with chrism (alone), and there is, in fact, some formulation to be found in which the terms are specified under which we will take them in. With regard to all this we reply in simple and just words: that it is enough that you admit that she used to receive them in chrism (alone). So they are heretics. For why the chrism if they were not heretics? So, they being admittedly heretics, it is not probable that the Orthodox and Apostolic Church would deliberately disregard these Apostolical Canons and the Synodical Canons which we have noted in the preceding pages. But, as it seems and as it is proper for us to believe, the Church wished to employ some great economy with respect to the Latins, having as an example conducive to her purpose that great and holy Second Ecumenical Council. For the fact is that the Second Council, as we have said, employed economy and accepted the baptism of Arians and of Macedoniacs with the aim and hope of their returning to the faith and receiving full understanding of it, and in order to prevent their becoming yet more savage wild beasts against the Church, since they were also over many in multitude and strong in respect of outward things. And, as a matter of fact, they accomplished this purpose and realized this hope. For, thanks to this economy those men became more gentle towards the Orthodox Christians and returned so far to piety that within the space of a few years they either disappeared completely or very few of them remained. So those preceding us also employed economy and accepted the baptism of the Latins, especially when performed in the second manner, because Papism, or Popery, was then in its prime and had all the forces and powers of the kings of Europe in its hands, while, on the other hand, our own kingdom was breathing its last gasps. Hence it would have become necessary, if that economy had not been employed, for the Pope to rouse the Latin races against the Eastern, take them prisoners, kill them, and inflict countless other barbarities upon them. But now that they are no longer able to inflict such woes upon us, as a result of the fact that divine Providence has lent us such a guardian that he has at last beaten down the brow of those arrogant and haughty monsters, now, I say, that the fury of Papism (otherwise known as Roman Catholicism, or Popery) is of no avail against us, what need is there any longer of economy? For there is a limit to economy, and it is not perpetual and indefinite. That is why Theophylactus of Bulgaria says: “He who does anything as a matter of economy, does it, not as simply something good, but as something needed for the time being” (commentary on Gal. 5:11). “We have employed economy enough,” says St. Gregory the Theologian in his eulogy of Athanasius, “without either adopting what is alien or corrupting what is our own, to do which would make us really bad economists (or poor managers of economy).” That is what I say too, It is certainly poor economy when it does not serve to convert the Latins and forces us to transgress the rigorism of the sacred Canons and to accept the pseudo-baptism of heretics. “For economy is to be employed where there is no necessity of transgressing the laws,” says divine Chrysostom. The fact that that formulation was made economically is plainly evident from this, that until then the Easterners had been baptizing the returning Westerners, as is attested by the local synod in the Lateran of Rome, held in the year 1211 after Christ. For it says in its fourth Canon that the Easterners would not hold services wherever Westerners had been holding services unless they first purified the place by the ceremony of sanctification. And afterwards it says that the Easterners themselves rebaptized those joining the Eastern Church on the ground that they had not had a holy Apostolical baptism. (See Dositheus, p. 8-24 of the Dodecabiblus.) So when it is taken into account that up to that time, according to the testimonies of the same enemies, the Easterners had been baptizing them, it is plain that it was for the sake of a great economy that they later employed the expedient of chrism simply because our race could not afford, in the plight in which it then was in, to excite any further the mania of Popery; and in addition there is such evidence in the fact that they then abrogated and invalidated all that had been wrongly done in Florence, and there was great excitement among the Latins on this account. So, the need of economy having passed away, Rigorism and the Apostolical Canons must have their place.

From The Rudder (Book of the Sacred Canons of the Church), pp. 72-74. This is a footnote from Saint Nikodemos’ interpretation of Canon XLVI of the 85 Canons of the Holy Apostles.

Elder Paisios On Common Prayers: . . . Is it proper to mix trash with gold? So much struggle was waged to distil the dogma. . . .)

“Today unfortunately, the European courtesy has come in and they try to show themselves as being nice. They wish to show superiority and finally they end up worshiping the two horned devil. “One religion, they tell you, should exist” and they level out everything. Some also come to me and tell me “All of us who believe in Christ should create one religion.” “Now it is as if you are telling me, I told them, about gold and copper, so many carats gold and that much copper, that was separated, to gather them and make them one again. Is it correct to mix them again? Ask a jeweler. Is it proper to mix trash with gold? So much struggle was waged to distil the dogma.”

The Holy Fathers must have known something for prohibiting the relationships with the heretics. Today they say: “we should pray together not only with a heretics but also with the Buddhist and with the fire worshiper and the demon worshiper. The Orthodox must also be present in common prayers and in their conferences. It is a presence.” What presence? They resolve everything with logic and justify the unjustifiable. The European mind believes that also the spiritual matters can also come into the Common Market. Some of the Orthodox who are shallow and wish to make a promotion, “a mission,” they arrange conferences with the heterodox to cause a sensation, believing this way that they promote Orthodoxy, by becoming so to speak “Hungarian goulash” with the false believers. Then the super-zealots take hold of the other end; they also blaspheme against the Mysteries of the New-calendarists, etc. and deeply scandalize the souls who have piety and Orthodox sensitivity.

On the other hand, the heterodox come to conferences, act like teachers, take whatever good spiritual thing they find from the Orthodox, they process it, they give it their own colour and mark and they present it as a prototype. And the strange contemporary world becomes touched by such strange things and is spiritually destroyed. The Lord though at the appropriate time will present the Marks, the Eugenikos and the Gregorys Palamas who will assemble all our deeply scandalized brothers, to confess the Orthodox faith and strengthen the traditions of the Church and give great joy to our Mother, the Church.”

St Paisios

From” With anguish and love for the contemporary man.”

Publication: Holy Hysichastirion of Evangelist John the Theologian by Souroti, Thessaloniki.

WHEN DID ECUMENISM FIRST APPEAR IN THE THEOLOGICAL SCHOOLS? – Protopresbyter Theodore Zisis

It must be said that the development of ecumenism in the theological schools is marked by two phases. The first phase was when ecumenism was projected, by many of the professors of the theological schools as well as many of the bishops, as an opportunity to bear witness concerning the truth of the Orthodox Faith. This is how it was presented.

In other words, the dialogues with the heterodox would provide us an opportunity to set forth the Orthodox position and bear witness to Orthodoxy. This is what ecumenism was in the beginning and this is how it functioned, and thus many great Orthodox theologians such as Fr. Georges Florovsky and Fr. John Romanides participated in the dialogues and conferences at that time.

However, they participated anticipating that when positions were taken or texts were produced that were not Orthodox, we would set forth the Orthodox position. We would say that we believe that the Orthodox Church is the One, Holy, Catholic, and Apostolic Church, and that if all are to be united it will only occur through the ‘return’ of all the heterodox to the Orthodox Church. One might call this healthy ecumenism.

So up to 1961 when I was a student at the Theological School, I was a student there from 1961 to 1965. I received my degree in 1965 and a healthy ecumenism prevailed. The Orthodox representatives at the World Council of Churches even submitted a statement in 1961: “We do not agree with what you say, we believe that the Orthodox Church is the One, Holy, Catholic, and Apostolic Church.”

Sadly, things changed after this within the famous ecumenical movement. As things progressed the result was the establishment of Chairs of the ecumenical movement within the theological schools at the behest of the ecumenical organizations, and at the advice and order of Patriarch Athenagoras.

In other words, they instituted a class on the ecumenical movement. Classes were taught about the ecumenical movement. They taught about ecumenism. Previously, there was no such thing. The establishment of chairs marks a new phase.

In Athens, this did not exist, but here in Thessaloniki there was a ‘Chair of Dogma and the Ecumenical Movement’, held initially by Professor Ioannis Kalogyrou, we ought to hold him in high regard and to say that in comparison with contemporary ecumenist professors, Professor Ioannis Kalogyrou, who taught the ecumenical movement… I had him as a professor, I know about his life, and we were closely linked very up to the end of his life… he was completely different than today’s ecumenist professors. He followed the ecumenical movement and taught what was going on, but at the same time expressed himself in a completely Orthodox manner.

All of Professor Ioannis Kalogyrou’s publications which speak of ecumenism are entirely Orthodox and they are critical of the strange gestures… the recognition of the ecclesiality and the baptism of the heterodox.

After this phase of what we might call healthy ecumenism, more recent generations of theologians, particularly that group of professors connected with a professor of the Theological School (AUTh) named Professor Save Agouridis… most of the professors who are very ecumenical today are connected with Professor Sava Agouridis. From that point, then, there was created a seedbed of ecumenism in the theological schools, and this seedbed of ecumenism has now taken over the Theological School (AUTh), particularly the Department of Theology, but to a lesser extent the Department of Pastoral Theology.

This seedbed of ecumenism of Professor Agouridis has grown and spread out, and it appears that one of Professor Agouridis’ well-known students, Prof. Petros Vasiliades, is one of the leaders of this movement and one of the pillars of ecumenism, together with other professors in the Department of Theology whose names we will not mention.

Certainly, we were all surprised by the apex of this ecumenical activity manifested in two recent displays. These two displays are, on the one hand, the abolition of religion classes of a confessional character in schools… Imagine! Older professors would have lost their minds if they heard what was happening. We prepared Orthodox theologians to teach classes on Orthodox theology in middle and high schools.

Now the professors of the Theological School come along and say, ‘No, we shouldn’t teach Orthodox catechism, Orthodoxy, to the children. We should be teaching Religious Studies, we should teach them about religions, about Mohammad.’ The professors of the Theological School, led by those professors cultivated within Agouridis’ seedbed, have fostered ecumenism within the theological schools and ecumenism is now running rampart.

The second great display associated with this apexing of ecumenism in the theological schools is the recent decision that the Department of Theology has made, to found a Centre or Department of Islamic Studies within the Theological School.

So, the period when I was a student, 1961-1965, ecumenism was yet walking a healthy path, a path of bearing witness to the Orthodox Faith. Fr. Florovsky, Fr. John Romanides, and other Orthodox theologians… From that time onward, however, this ‘bearing witness’ began to be abandoned, and instead of preaching Orthodoxy, we are being influenced by the World Council of Churches.

Most of the theological views being expressed now by the ecumenist professors within the Theological School are Protestant of Protestant-leaning. Instead of bearing witness concerning the Orthodox Faith, we are now betraying the Orthodox Faith.

Sadly, if one bears in mind that the theologians who teach in our high schools, the bishops, and so on, come out of the theological schools, you will understand from this perspective, why ecumenism is gaining strength. I have written many times that we are captive… that the Ecumenical Patriarchate is a captive of ecumenism.

The theological schools are in the same situation – the theological school in Athens is in no better shape. There we find a great number of professors who toe the line of ecumenism.

+ ARE THE ECUMENISTS ECUMENICAL BECAUSE THEY ARE SERVING OTHER INTERESTS, OR BECAUSE THEY WANT TO BE?

Here I think we must distinguish two groups of ecumenists. One group are those ecumenists who are consciously ecumenists and are members of bodies where decisions are made; they are connected with the World Council of Churches either by employment or by academic ties, and participate in all these activities.

And certainly – let us say it here… this has been proven – the World Council of Churches is a body directed by the Masons. All ecumenism is under the direction of the Masons. Many professors are Masons, are members of the World Council of Churches, of Zionist, New-World-Order-oriented bodies. Not all, but many are leading figures of these over-arching bodies where decisions are made. And by their presence these lead other professors down the wrong path.

But why do these become ecumenists? Do they become ecumenists out of conviction, or for other reasons?

I think that most of them, are ill-informed about what they are getting into, and they are deceived by the vision of ‘the oneness of all’ which is often projected. Who is not for unity? All of us are in favor of unity! And the saints were in favor of unity. Saint Mark of Ephesus was in favor of unity. Patriarch Gennadios Scholarios was in favor of unity; St. Gregory Palamas… Can anyone possibly be opposed to unity since the Lord himself said, “that all might be one”? And since we pray at service, “…for the union of all.” Everyone is in favor of unity!

The projection of this quest – that there should be love between all, that we should love everyone, that we should all be united so as to provide a united witness to the world since we are fractured – this deceived and influenced us as students, just as it deceives students now.

What young person would not embrace a message of love? Why should we not love the Protestants? Why shouldn’t we love the Monophysites? Why shouldn’t we love the Papists? Why shouldn’t we be united? If we were united then the enemies of Christianity would be stripped of their power.

Here we have to make an absolutely clear distinction:

Love and unity cannot exist apart from truth, because without truth we are left with false-love and false-unity. Love is not something external. Something we show like a sort of ‘savoir-vivre’. I love the papist because I treat him well I am nice to him. This is not love. Love must aim at helping others, not only materially, we show love by means of material help, but we must also show love by offering spiritual help.

We must spiritually help the heterodox, the heretics, showing them that they are in delusion, only then we are loving our brothers. When we do not show them that they are in heresy and delusion, when we leave them in falsity, we are not, loving them.

Is it possible to love someone and lie to them? To say, “You are fine there where you are, in your church. You will be saved.” You don’t love him; you deceive him. The Saints operated by showing the heretic and heterodox that they were in delusion.

All the saints told the heretics the truth. Sometimes they punished them and anathematized them – how many times have we heard the anathemas? They did this to shake the heretics up, so that they might return [to the Church], but also to help keep the Orthodox faithful from falling into delusion.

Many of these professors – those who are not members of the bodies we have spoken of, but who have been deceived by the spirit of unity and love, have not studied the texts of the Fathers of our Church in depth. Each focuses on his own academic specialty, but he does not deepen his knowledge or read. He is not bothered, by these matters, and he is deceived.

There is another very important reason for all this, however, and that is if you are on side with the ecumenists and with ecumenism, it will help your academic career. Also you will get to participate in conferences; you will get to go on trips, they will invite you to dialogues and meetings.

During the period before I began speaking openly against ecumenism, I was first in line to participate in such trips and the like. But once I began to struggle against ecumenism, all doors were closed to me. This does not bother me, nor does it bother me when they criticize me, I will tell you my view on this, which is a great consolation to me.

The Holy Scriptures, say that it is not good for you to be praised, “… For if I yet pleased men”, says the Apostle Paul, “I should not be a servant of Christ”. If, men like me, if they praise me, I would not be a servant of Christ. All of the saints – the Apostles and others – were not popular; they were persecuted and they suffered.

The road is open before those who are on the side of ecumenism. They get academic positions; they get promotions; they participate in conferences, etc. One of the reasons it is beneficial for them, one of the things that motivated them to support ecumenism and to travel in ecumenist circles is this.

And another secondary reason, which applies particularly to professors at the lower levels – lecturers, assistant professors – is that these need the tenured ecumenists. They hesitate to express their views because the big ecumenist professors will stop their advancement in its tracks. I understand their position from a human perspective, but I do not justify it.

I will use my own case as an example. When I was an assistant professor, during the period that they say I was an ecumenist – I did not hesitate to express my views and at one point I was in danger of being fired. Some of the ecumenist professors of the older generation… from that time they wanted to remove me from the Theological School because they did not like what I was saying or the stances I took.

Even at that time I was speaking my mind, whatever the cost. Because otherwise I cannot speak into the hearts of the younger professors and make them brave, or tell them that they should give this no regard. “God will help you. Don’t put your trust in men when it comes to your advancement.” It is for these reasons, then, that many professors serve ecumenism.

To sum up my answer to this question, then, the first reason is that a small group of professors belong to the ecumenist bodies such as the World Council of Churches, Masonry, and Zionism.

The second group, are those who want to be in the good books of the ecumenist professors so that they can advance in their careers, go to conferences, live the ‘good life’, and make a name for themselves, because anti-ecumenists are on the fringes. They persecute us, they slander us and they defame us…

In my case they went so far as to call me crazy. When I was – in their view – within their ecumenist environment, I was not crazy… when I was in the ecumenist environment, they sent me to conferences; they made me director and founder of the Patriarchal Institute of Patristic Studies, I was even the Patriarch’s speechwriter. When I served them, they did not slander me, but when I disassociated myself from them, they went to the Synod saying: “Don’t listen to Fr. Theodoros, he is crazy!’ This in addition to the accusation, that I was once an ecumenist.

There is also a third group of lower-level professors who hesitate to express their opposition because they are afraid that the higher-level professors will end their careers.

– Protopresbyter Theodore Zisis

*This text is a translation of the original lecture given in Greek, which you can find elsewhere on Orthodox Ethos (with English captions). Please check the original Greek if you find any passage obscure.

**Translation by FJ.P. Transcription by M.S.

https://orthodoxethos.com/

A CONFESSION OF FAITH Against Ecumenism From a Convention of Orthodox Clergymen and Monks Greece, April 2009 Those of us who by the Grace of God have been raised with the dogmas of piety and who follow in everything the One, Holy, Catholic and Apostolic Church, believe that: The sole path to salvation of mankind[1] is the faith in the Holy Trinity, the work and the teaching of our Lord Jesus Christ, and their continuance within His Body, the Holy Church. Christ is the only true Light;[2] there are no other lights to illuminate us, nor any other names that can save us: “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.”[3] All other beliefs, all religions that ignore and do not confess Christ “having come in the flesh,”[4] are human creations and works of the evil one,[5] which do not lead to the true knowledge of God and rebirth through divine Baptism, but instead, mislead men and lead them to perdition. As Christians who believe in the Holy Trinity, we do not have the same God as any of the religions, nor with the so-called monotheistic religions, Judaism and Mohammedanism, which do not believe in the Holy Trinity A Confession of Faith Against Ecumenism (B)

From a Convention of Orthodox Clergymen and Monks

Greece, April 2009

Those of us who by the Grace of God have been raised with the dogmas of piety and who follow in everything the One, Holy, Catholic and Apostolic Church, believe that:

The sole path to salvation of mankind[1] is the faith in the Holy Trinity, the work and the teaching of our Lord Jesus Christ, and their continuance within His Body, the Holy Church. Christ is the only true Light;[2] there are no other lights to illuminate us, nor any other names that can save us: “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.”[3] All other beliefs, all religions that ignore and do not confess Christ “having come in the flesh,”[4] are human creations and works of the evil one,[5] which do not lead to the true knowledge of God and rebirth through divine Baptism, but instead, mislead men and lead them to perdition. As Christians who believe in the Holy Trinity, we do not have the same God as any of the religions, nor with the so-called monotheistic religions, Judaism and Mohammedanism, which do not believe in the Holy Trinity.

For two thousand years, the one Church which Christ founded and the Holy Spirit has guided has remained stable and unshakeable in the salvific Truth that was taught by Christ, delivered by the Holy Apostles and preserved by the Holy Fathers. She did not buckle under the cruel persecutions by the Judeans initially or by idolaters later, during the first three centuries. She has brought forth a host of martyrs and emerged victorious, thus proving Her divine origin. As Saint John the Chrysostom beautifully expressed it: “Nothing is stronger than the Church… if you fight against a man, you either conquer or are conquered; but if you fight against the Church, it is not possible for you to win, for God is the strongest of all.”[6]

Following the cessation of the persecutions and the triumph of the Church over Her external enemies – in other words, the Judeans and the idolaters – the internal enemies of the Church began to multiply and strengthen. A variety of heresies began to appear, which endeavored to overthrow and adulterate the faith once delivered, such that the faithful became confused, and their trust in the truth of the Gospel and traditions was debilitated. In outlining the ecclesiastical state of affairs that was created by the dominance for over 40 years – even administratively – of the heresy of Arius, Saint Basil the Great says: “The dogmas of the Fathers have been entirely disregarded, the apostolic traditions withered, the inventions of the youth are observed in the Churches; people are now “logic-chopping” not theologizing; precedence is given to the wisdom of the world, pushing aside the boasting in the Cross. Shepherds are driven out, and in their place cruel wolves are ushered in, dispersing Christ’s flock.”[7]

That which happened because of external enemies – religions – also happened because of internal ones – heresies. The Church, through Her great and enlightened Holy Fathers, demarcated and marked the boundaries [perixarakose] of the Orthodox faith with decisions by Local and Ecumenical Synods in the cases of specific, dubious teachings, but also with the agreement of all the Fathers (Consensus Patrum), on all the matters of the Faith. We stand on sure ground when we follow the Holy Fathers and do not move the boundaries that they have set. The expressions “Following after our Holy Fathers” and “Not withdrawing the boundaries that our Fathers have set” are signposts for a steady course of spiritual advance and a guardrail for [remaining within] the Orthodox faith and way of life.

Consequently, the basic positions of our Confession are the following:

1. We maintain, irremovably and without alteration, everything that the Synods and the Fathers have instituted. We accept everything that they accept and condemn everything that they condemn; and we avoid communication with those who innovate in matters of the Faith.[8] We neither add, nor remove, nor alter any teaching. Even from the apostolic era, the God-bearing Saint Ignatius of Antioch in his epistle to Saint Polycarp of Smyrna wrote: “Anyone who says contrary to what has been decreed – even if he is trustworthy, even if he fasts, even if he lives in virginity, even if he performs signs and prophesizes, let him appear to you as a wolf in a sheep’s hide, aspiring to the corruption of the sheep.” Saint John the Chrysostom, in interpreting the Apostle Paul’s words “If any man preach any other gospel unto you than that ye have received, let him be anathema” (Gal. 1:9), observes that the Apostle “did not say if they should proclaim something contrary or if they should overturn everything, but that even if they should preach even the smallest thing that has not been delivered to you, even if they should simply provoke it, let them be anathema.”[9] Upon announcing its decisions against the Iconoclasts to the clergy of Constantinople, the 7th Ecumenical Synod wrote: “We have followed the tradition of the Catholic Church, neither loosening [the matters of faith] nor making any superfluous addition, but, having been taught in the apostolic manner, we maintain the traditions we have received, accepting and respecting everything that the Holy Catholic Church has received from the first years, unwritten and written… for the true and straightforward judgment of the Church does not make any allowance for innovations within Her, or for attempts to remove anything. We, therefore, by following the laws of our Fathers, having received Grace by the one Spirit, have duly safeguarded without any innovations and reductions, all the things of the Church.”[10]

Along with the Holy Fathers and the Synods, we too reject and anathematize all the heresies that appeared during the historical course of the Church. Of the old heresies that have survived to this day, we condemn Arianism (still surviving, in the pseudo-Witnesses of Jehovah) and Monophysitism – the extreme form of Eutychius and the more moderate form of Sevirus and Dioscorus – according to the decisions of the 4th Ecumenical Synod of Chalcedon and the Christological teaching of the great Holy Fathers and Teachers such as Saints Maximus the Confessor, John of Damascus, Photios the Great and the hymns of our worship.

2. We proclaim that Roman Catholicism is a womb of heresies and fallacies.[11] The teaching of the “Filioque” – that is, the procession of the Holy Spirit AND from the Son – is contrary to everything that Christ Himself taught about the Holy Spirit. The entire chorus of Fathers, both in Synods and individually, regard Roman Catholicism as a heresy because apart from the Filioque, it produced a host of other fallacies, such as the primacy and the infallibility of the Pope, the unleavened bread (host), the fires of Purgatory, the immaculate conception of the Theotokos, created Grace, the purchasing of absolution (indulgences)… it has altered nearly all of the teaching and the practice pertaining to Baptism, Chrismation, the Divine Eucharist and the other Sacraments, and has converted the Church to a secular State.[12]

Contemporary Roman Catholicism has deviated even further than the medieval Latins from the teaching of the Church, to the extent that it no longer comprises a continuance of the ancient Church of the West. It has introduced a swarm of new exaggerations in its “Mariology,” such as the teaching that the Theotokos is a parallel redeemer (co-redemptrix) of the human race. It has reinforced the “Charismatic Movement” of Pentecostal (supposedly Spirit-centered) groups. It has adopted eastern religious practices and methods of prayer and meditation. It has introduced additional innovations into Divine worship, such as dances and musical instruments. It has shortened and essentially ruined the Divine Liturgy. With respect to Ecumenism it has set down the bases for a unification of all religions (panthriskeia) with its Second Vatican Council, by recognizing “spiritual life” in the people of other religions. Dogmatic minimalism has led it to a diminishing of moral requirements, on account of the bond between dogma and morality, resulting in the moral failures of leading clergymen and an increase in moral deviations such as homosexuality and pedophilia among clergymen.[13] By continuing to support “Uniatism” – that caricature of Orthodoxy with which it victimizes and proselytizes faithful – The Vatican is sabotaging the dialogue and is contradicting its supposedly sincere intentions for union.

Generally speaking, after the Second Vatican Council there has been a radical change in Catholicism and a turn towards Protestantism, and even an adoption of various “spiritual” movements of the “New Age.”

According to Saint Simeon of Thessaloniki, the Mystagogue, “Papism” caused more damage to the Church than all the heresies and schisms combined. We Orthodox have communion with the pre-Schism Popes and we commemorate many Popes as Saints. However, the post-Schism popes have all taught heresy; they have ceased to be successors to the throne of Rome; they no longer have Apostolic succession, because they no longer have the faith of the Apostles and the Fathers. It is for this reason that, as St. Symeon states, with each such pope, “not only do we have no communion, but we also call him a heretic.” On account of their blasphemy against the Holy Spirit with their teaching of the Filioque, they forfeited the presence of the Holy Spirit and therefore everything of theirs is deprived of Grace.[14] Not one of their Mysteries (Sacraments) is valid, according to Saint Simeon: “Therefore the innovators are blaspheming and are far away from the Spirit, by blaspheming against the Holy Spirit, hence everything of theirs is graceless, inasmuch as they have violated and have demoted the Grace of the Spirit… which is why the Holy Spirit is not among them, and there is nothing spiritual in them, as everything of theirs is new and altered and contrary to Divine tradition.”[15]

3. The same things apply to an even greater degree to Protestantism, which as the offspring of Papism has inherited many heresies, but has also added many more. It has rejected Tradition, accepting only Holy Scripture (Sola Scriptura), which it misinterprets; it has abolished the Priesthood as a unique Mystery (Sacrament), as well as the veneration of the Saints and of the holy Icons; it has failed to honor, or even, in some cases, slighted the person of the Most Holy Theotokos (Mother of God); it has discarded monasticism; among the Holy Mysteries, it accepts only Baptism and the Divine Eucharist, which are understood in a way that deviates sharply from the teaching and the practice of the Church; it teaches such things as absolute predestination (Calvinism) and justification through faith alone. Furthermore, its more “progressive” sector has introduced Priesthood for women and marriage between homosexuals – whom they even accept into the ranks of the clergy. But above all, it lacks a proper ecclesiology, because the Orthodox understanding of the nature of the Church does not exist among them.[16]

4. The only way that our communion with heretics can be restored is if they renounce their delusion (plani) and repent, so that there may be a true union and peace: a union with the Truth, and not with delusion and heresy. For the incorporation of heretics into the Church, canonical precision (akriveia) requires that they be accepted through Baptism.[17] Their previous “baptism,” performed outside the Church (without the triple immersion and emersion of the one being baptized in water sanctified by a particular prayer) is in no way a baptism.[18] All attempts at baptism outside the Church lack the Grace of the Holy Spirit (Who does not remain within schisms and heresies) and as such, we have nothing in common that unites us, as Basil the Great points out: “those who had apostatized from the Church had no longer on them the Grace of the Holy Spirit, for it ceased to be imparted when the continuity was broken…they who were broken off had become laymen, and, because they are no longer able to confer on others that Grace of the Holy Spirit from which they themselves are fallen away, they had no authority either to baptize or to ordain.”[19]

That is why the new attempt by Ecumenists to push the idea that we have a common baptism with heretics is unfounded. Indeed, upon this nonexistent baptismal unity they want to base the unity of the Church, which supposedly exists wherever a baptism may exist.[20] One enters the Church, however, and becomes Her member, not with just any baptism, but only with the “one baptism,” that uniformly performed baptism, officiated by Priests who have received the Priesthood of the Church.

5. As long as the heterodox continue to remain in their errors, we avoid communion with them, especially in common prayer. All those holy canons which address the matter of common prayer are unanimous in prohibiting not only common officiating and common prayer in the temple of God, but even ordinary prayers in private quarters. The Church’s strict stance toward the heterodox springs from true love and sincere concern for their salvation, and out of Her pastoral care that the faithful be not carried away by heresy. Whosoever loves, reveals the truth and does not leave the other in falsehood; otherwise, any love and agreement with him would only be counterfeit and false. There is such a thing as a good war and a bad peace: “…for a praiseworthy war is superior to a peace that separates one from God” says Saint Gregory the Theologian.[21] And Saint John the Chrysostom recommends: “If you should see devoutness infringed upon, do not prefer a oneness of mind to the truth, but stand fast until death… in no way betraying the truth”. And elsewhere, he recommends with emphasis: “Do not accept any false dogma on the pretext of love.”[22] This stance of the Fathers was also adopted by the great defender and confessor of the Orthodox faith against the Latins, Saint Mark of Ephesus, who concluded his own Confession of Faith in Florence with the following words: “All the teachers of the Church, all the Councils and all the divine Scriptures exhort us to avoid heretics, and to refrain from communion with them. Therefore, am I to disregard them all, and follow those who under the pretense of a manufactured peace strive for union? Those, who have counterfeited the sacred and divine Symbol of Faith (The Creed) and who introduced the Son as the second cause of the Holy Spirit? […] May this never happen to us, benevolent Comforter (Paraclete), and may I never fall away from my own duteous thoughts, but, by following Thy teaching and the blessed men who were inspired by Thee, may I be added to my fathers, by bringing in, if nothing else, this: devoutness.”[23]

6. Up until the beginning of the 20th century, the Church has steadfastly and immutably maintained a dismissive and condemnatory stance towards all heresies, as clearly formulated in the Synodicon of Orthodoxy which is recited on the Sunday of Orthodoxy. Heresies and heretics are anathematized, one by one; furthermore, in order to ensure that no heretics be left out of the anathema, there is a general anathema at the end of the text: “Let all heretics be anathematized.”

Unfortunately, this uniform, steady and unswerving stance of the Church up until the beginning of the 20th century has begun to be progressively abandoned, following the encyclical that was released by the Ecumenical Patriarchate in 1920, “Unto the Churches of Christ Everywhere,” which for the first time officially characterized heresies as “churches”[24] that are not alienated from the Church, but are familiar and related to Her. It recommended that “the love between the Churches should above all be rekindled and reinforced, and they should no more consider one another as strangers and foreigners, but as relatives, and as being a part of the household of Christ and ‘fellow heirs, members of the same body and partakers of the promise of God in Christ.”[25]

The path is now open for the adoption, the shaping and the development of the heresy of Ecumenism wthin the sphere of the Orthodox Church – this “pan-heresy,” initially of Protestant inspiration, now with Papal acceptance, which adopts and legalizes all heresies as ‘churches’ and assaults the dogma of the One, Holy, Catholic and Apostolic Church. This new dogma regarding the Church, this new ecclesiology, is now developed, taught and imposed by Patriarchs and bishops. According to this new teaching, no Church is entitled to demand for itself exclusively the designation of the catholic and true Church. Instead, each one of them is a piece, a part, and not the entire Church; they all together comprise the Church.[26]

All the boundaries set by the Fathers have fallen; there is no longer a dividing line between heresy and Church, between truth and delusion. Heresies are also ‘churches’ now; in fact, many of them – like the Papist one- are now regarded as ‘sister churches’ to which God has entrusted, jointly with us, the care for mankind’s salvation.[27]

The Grace of the Holy Spirit now also exists within heresies, and therefore their baptisms are – like all the other mysteries – considered valid.[28] All who have been baptized into a heretical group are now considered members of Christ’s Body, the Church.

The condemnations and the anathemas of the councils are no longer valid and should be stricken from liturgical books. We are now lodged in the “World Council of Churches” and have essentially betrayed – with our membership alone[29] – our ecclesiastical self-awareness. We have removed the dogma regarding the One, Holy, Catholic and Apostolic Church – the dogma of “one Lord, one Faith, one Baptism.”[30]

7. This inter-Christian syncretism has now expanded into an inter-religious syncretism, which equates all the religions with the unique knowledge of and reverence for God and a Christ-like way of life – all revealed from on high by Christ. Consequently, it is not only the dogma of the One, Holy, Catholic and Apostolic Church in relation to the various heresies that is being attacked, but also the foundational and unique dogma of revelation and salvation of mankind through Jesus Christ in relation to the religions of the world. It is the worst delusion, the greatest heresy of all ages.

8. We believe and confess that salvation is possible in Christ alone. The religions of the world, but also the various heresies do not lead man to salvation. The Orthodox Church is not merely the true Church; She is the only Church. She alone has remained faithful to the Gospel, the Synods and the Fathers, and consequently She alone represents the true catholic Church of Christ. According to the blessed Elder Justin Popovitch, Ecumenism is a common name for the pseudo-churches of Western Europe; their common name is “pan-heresy.”[31]

This pan-heresy has been accepted by many Orthodox patriarchs, archbishops, bishops, clergymen, monks and laity. They teach it, “bareheaded,” they apply it and impose it in practice, communing with heretics in every possible manner – with common prayers, with exchanges of visits, with pastoral collaborations – thus essentially placing themselves outside the Church.[32] Our stance, per the Conciliar canonical decisions and per the example of the Saints, is obvious. Each one must now assume his responsibilities.

9. There are of course collective responsibilities also, and chiefly in the ecumenistic conscience of our hierarchs and theologians, towards the Orthodox people (pleroma) and their individual flocks. To them, we declare with a fear of God and with love that this stance of theirs and their involvement in ecumenistic activities are condemnable from every aspect, because:

a) they actively impugn our Orthodox-Patristic Tradition and Faith;

b) they are sowing doubt in the hearts of their flock and unsettle many, leading to division and schism, and

c) they are luring a portion of the flock into delusion, and thus, to spiritual disaster.

We, therefore, declare that, for the aforementioned reasons, those who endeavor within this ecumenist irresponsibility, whatever rank they may hold within the Church Body, contradict the tradition of our Saints and are thus stand in opposition to them. For this reason their stance must be condemned and rejected by the entirety of the Hierarchy and Faithful.[33]

[1] See treatise by Gennadius II Scholarios, Patriarch of Constantinople: “Regarding the only way to the salvation of mankind,” to George Scholarios “The complete extant works – Oevres Completes de Georges Scholarios,” Volumes I-VII, Paris 1928-1936, publ. L. Petit – X. Siderides – M. Jugie, Vol. III, 434-452.

[2] John 8:12 “I am the light of the world – whosoever follows Me shall not walk in darkness, but shall have the light of life.” John 3:19 “The light had come to the world and men loved the darkness rather than the light.”

[3] Acts 4:12.

[4] 1 John 4:2-3: “Every spirit that confesses Jesus had cometh in the flesh, is from God; and every spirit that does not confess Jesus Christ had cometh in the flesh, is not from God. And this is what you have heard regarding the antichrist: that he cometh and is now already in the world.”

[5] See “Didaches” (Teachings) of St.Cosmas of Aetolia, of I. Menounos, “Cosmas of Aetolia teachings” (and biography), Tinos publications, Athens, Didache A1, 37, page 142: “All faiths are false, counterfeit, all of them the Devil’s. This I realized as being true, divine, heavenly, correct, perfect, both by my word and by your word: that the faith of the pious and Orthodox Christians is good and holy, and that we must believe and be baptized in the name of the Father and the Son and the Holy Spirit.”

[6] “Homily prior to the exile” 1, ΕΠΕ 33, 186.

[7] Epistle 90, “To the most holy brothers and bishops in the West” 2, ΕΠΕ 2, 20.

[8] This refers to those who provoke and innovate with regard to the Faith. It does not mean that Orthodox Christians should have no contact with non-Orthodox in the context of missionary outreach and witness, which would mean the cessation of all evangelism, missionary work, sharing of our Faith, etc. -Ed.

[9] Galatians. 1, 9. To Gall. Homily chapt. 1, PG 61, 624.

[10] Mansi, 13, 409-412.

[11] In our age of “political correctness” this statement may seem outrageous and unnecessarily inflammatory. It is, however, “soft” in comparison to the writings of the Holy Fathers (e.g., note the language of St. Photios the Great throughout his 10th-century treatise against the filioque clause, On the Mystagogy of the Holy Spirit – and this was long before many other heresies were introduced). The Holy Fathers have, for centuries, viewed the Roman Catholicism as a womb of heresies, beginning with the adoption and promulgation of the filioque clause.

Consider the following statements from another Confession of Faith from modern times, the Patriarchal Encyclical of 1848: “As soon as [the filioque] was introduced into the Churches of the West it brought forth disgraceful fruits, bringing with it, little by little, other novelties, for the most part contrary to the express commands of our Savior in the Gospel-commands which till its entrance into the Churches were closely observed…. It drove the theologians of the West, as its defenders, since they had no ground either in Scripture or the Fathers to countenance heretical teachings, not only into misrepresentations of the Scriptures, such as are seen in none of the Fathers of the Holy Catholic Church, but also into adulterations of the sacred and pure writings of the Fathers alike of the East and West.”

Similar language is found in the the Patriarchal Encyclical of 1895: “[B]ut the present Roman Church is the Church of innovations, of the falsification of the writings of the Church Fathers, and of the misinterpretation of the Holy Scripture and of the decrees of the holy councils, for which she has reasonably and justly been disowned, and is still disowned, so far as she remains in her error…. [A]s has been said before, the Western Church, from the tenth century downwards, has privily brought into herself through the papacy various and strange and heretical doctrines and innovations, and so she has been torn away and removed far from the true and orthodox Church of Christ.” If some find the language of the “Confession of Faith Against Ecumenism” offensive, they might consider whether this is due to a lack of familiarity with the writings of the Holy Fathers, and past confessional statements of the Orthodox Church. – Ed.

[12] Again, see the Patriarchal Encyclicals of 1848 and 1895, which lay this out in great detail. – Ed.

[13] The moral laxity and decadence, even among the clergy, had already been noted at the beginning of the 15th century, by Saint Simeon of Thessaloniki (see ‘Dogmatic Epistle 16′ in D. Balfour, by Simeon of Thessaloniki (1416/17-1429) “Theological Works,” Vlatades Gleanings 34, Thessaloniki 1981, page 218: “And furthermore, that they did not regard fornication at all entailing Hell, not even among their priests, but instead, they would unscrupulously have concubines and youths for fornication and would every day officiate.” Ibid, 15, page 216: “They also do not follow an evangelical lifestyle; for, every kind of luxury and fornication to them is not a reprehensible matter, nor anything else that is forbidden for Christians.”) The moral decadence that is observed of late even among the Orthodox clergy is the result of liberalism which accompanies ecumenism and of secularism.

[14] The term “Grace” is often misunderstood today. The Patristic teaching on the subject was best expressed by our Venerable Father Diadochus the God-bearer, Bishop of Photike in Epirus. As he writes in his Hundred Texts on Spiritual Knowledge and Discernment: “Before holy baptism Grace encourages the soul towards good from the outside, while Satan lurks in its depths, trying to block all the intellect’s ways of approach to the divine. But from the moment we are reborn through Baptism, the demon is outside, Grace is within.” And, in our own days, Blessed Archbishop Seraphim of Sophia writes concerning the two forms of Grace: “According to the teaching of the Holy Fathers, the Grace of the Holy Spirit is manifest in two forms: firstly, as an external, providential Grace, which acts in and throughout the lives of everybody, enabling anyone to accept the True Faith; and, secondly, as an internal, salvific Grace, which revivifies, redeems, and functions solely in the Orthodox Church.” Here the Confession refers to the latter form of Grace. The general operation of the Holy Spirit among all men is not in question. – Ed.

[15] Dialogue 23, PG 155, 120-121. Epistle regarding blessedness 5, in D. Balfour, Simeon Archbishop of Thessaloniki (1416/17-1429), “Theological Works,” Vlatades Gleanings 34, Thessaloniki 1981, page 226. These comments of Saint Simeon should be interpreted on the basis of the Patristic teaching on Grace, as referred to in note 14 above. – Ed.

[16] Here the Confession speaks generally of Protestantism. Given that there are 26,000+ denominations, it is impossible to make a succinct statement about Protestant tenets that applies accurately to them all. The Confession is admittedly painting with a broad brush, but these are all aspects of Protestantism that apply more or less to all Protestant groups, unless otherwise specified as speaking to particular confessions (such as Calvinism). – Ed.

[17] “Canonical precision” or akriveia, is the norm, as it is most consistent with the theological principles under-girding the Canons concerning Holy Baptism. Nevertheless, the authors of the Confession would agree that, when canonical presuppositions existed, “canonical dispensation”, or oikonomia, has been employed. It is also the case, however, that, in almost every case today, those presuppositions (such as triple immersion) do not exist. – Ed.

[18] The reception of a convert into the Church by oikonomia, when indeed it is done within the canonical prescriptions and leads to the same end as akriveia, in no way can be interpreted as altering Orthodox ecclesiology. Employing oikonomia in the reception of non-Orthodox does not mean acceptance per se of non-Orthodox mysteries. The acceptance per se of non-Orthodox mysteries by some Orthodox representatives in the ecumenical movement is impossible to reconcile with Orthodox ecclesiology and is to be rejected as contrary to the Orthodox Dogma of the Church. – Ed.

[19] Canonical Epistle Ά, To Amphilochios of Iconion, 1st Canon.

[20] In the text of the 9th General Convention of the World Council of Churches in Porto Alegre, Brazil in 2006, which was accepted by the representatives of the Orthodox churches and was titled “Called to be the One Chuch,” in paragraph 8 it states: “All those baptized in Christ are united in His name.” In paragraph 9: “That we all belong in common to Christ through baptism in the name of the Father and the Son and the Holy Spirit, gives the churches the possibility and it invites them to walk together, even when they disagree. We assure that there is one baptism, exactly as there is one body and one Spirit, one hope in our calling, one Lord, one Faith, one God and Father to all of us (see Ephes.4:4-6).” The Metropolitan of Pergamos John (Zizioulas) in his work “Orthodox Ecclesiology and the Ecumenical Movement,” Sourozh Diocesan Magazine (England, August 1985, vol.21, page 23), had paved the way for this position, by stating: “Within baptism, even if there is a break, a division, a schism, you can still speak of the Church… The Orthodox, in my understanding at least, participate in the ecumenical movement as a movement of baptized Christians, who are in a state of division because they cannot express the same faith together. In the past this has happened because of a lack of love which is now, thank God, disappearing.”

[21] Apologetics on the flight to Pontus 82, ΕΠΕ 1, 176.

[22] To Romans, Homily 22, 2, PG 60, 611. To Philippians, Homily 2.1, PG 62, 119.

[23] Confession of faith displayed in Florence, in Documents relatifs au Concile de Florence, II, Oeuvres anticonciliaires de Marc d’Ephèse, par L. Petit, Patrologia Orientalis 17, 442.

[24] That is, “churches” in a more or less real, ecclesiological way, implying mystical union with the one, true Church of Christ, the Orthodox Church. – Ed.

[25] See I.Karmiris’, “The Dogmatic and Symbolic Monuments of the Orthodox Catholic Church,” vol. 2, page 958.

[26] One recent example of this is found in the declaration of the 9th General Convention of the World Council of Churches in Porto Alegre, Brazil in 2006, which was accepted by the representatives of the Local Orthodox Churches and was entitled “Called to be the One Chuch.” In section II, paragraph 6 of the document, which is a common declaration of Orthodox and heterodox, we read: “Each church is the Church catholic and not simply a part of it. Each church is the Church catholic, but not the whole of it. Each church fulfils its catholicity when it is in communion with the other churches.” But, as it would be expected, this “new dogma” takes on a wide variety of expressions, from including only two churches, such as (in the “two lung” theory) Roman Catholicism and the Orthodox Church, or three churches, as in the classic Branch Theory of the Anglicans, or including many churches, as has been expressed in the “invisible church” ecclesiology of the World Council of Churches and the “baptismal unity” theory. That which binds these various theories together is a rejection of “ecclesiological exclusivism” and an ecumenism “of return.” A sentiment that is said often and by many, including Orthodox primates and hierarchs, is that “a Catholic will not become an Orthodox and vice versa, but we must approach the altar together” (Bishop Tichon, Diocese of Central and Western Europe of the Patriarchate of Bulgaria on his visit to the Pope, October 22nd, 2009; See http://www.zenit.org/article-27299?l=english).

[27] See joint statement by Pope John-Paul II and Patriarch Bartholomew during the latter’s visit to Rome on the 29th of June, 1995. The same had been proclaimed at an earlier date by the Combined Theological Committee for the Dialogue between Orthodox and Papists, in Balamand, Lebanon in 1993.

[28] The term “valid” here means accepting heterodox baptism “per se”, in and of itself, apart from the Church, and has ecclesiological implications which the kat’oikonomia reception of the non-Orthodox can never imply.

[29] This is a question of methodology, the “essential betrayal” being an abandonment of the patristic methodology of witness, wherein the Scriptural command, “a man that is an heretic after the first and second admonition reject” (Tit 3:10) is followed, if not in word than in spirit. Rather, we have “lodged” ourselves in the World Council of Churches as full organic members, even committing ourselves to dialogue without presuppositions or limits. This disregard for patristic and scriptural guidelines to proper witness inevitably has lead to a betrayal of the Church’s self-understanding.

[30] Ephesians 4:5.

[31] Archimandrite Justin Popovitch, Orthodox Church and Ecumenism, Thessaloniki 1974, page 224.

[32] What is not meant here is an institutional departure from the Church by excommunication or anathema. And this is clear by the use of the terms “essentially” and “placing themselves.” Rather, what is meant is that by their actions and their words they have separated themselves in essence from the Church – from Her Fathers, Her Way and Her Life. They have essentially removed themselves from the Church by no longer following the Holy Fathers, no longer expressing the Orthodox Faith.

The passage draws on the 15th canon of the 1st -2nd Synod. The understanding behind the phrase “essentially placing themselves outside the Church” is clearly implied in the canon when it states: “For not bishops, but false bishops and false teachers have they condemned…” The 15th canon, although praising those who cease commemoration of their bishop, who is teaching heresy “bareheaded”, does not make ceasing commemoration a requirement. It leaves the particular coure of action – based on the canons and councils and fathers – to the discretion of each. The Confession follows suit, clearly naming the heresy and calling all to appropriate response (“Our stance, per the Conciliar canonical decisions and per the example of the Saints, is obvious.), but leaving the particulars to each one’s discretion (“Each one must now assume his responsibilities”). – Ed.

[33] As of Janurary 30, 2010 17,250 clergy, monks and laymen have signed this Confession of Faith against Ecumenism. See: http://www.impantokratoros.gr/ABF82395.el.aspx for a complete list of signers.

NOTICE:

Whosoever of the clergy, monks, nuns and the laity desires to participate in this small deposition of Orthodox confession may declare it, by writing:

“I agree with the Confession of Faith against Ecumenism, and subscribe to it”

They may send this declaration indicating their name and their ecclesiastic, monastic or professional status, to the following address:

Periodical “THEODROMIA”, P.O.Box 1602, Thessaloniki 541 24, Greece – Fax +30 2310 276590 – email address: palimpce@otenet.gr

The above Confession of Faith has been signed by the following, as a first indication.

It has been signed and will be signed by many more:

Last update: 15 OCTOBER 2009

Metropolitan Panteleimon of Antinoes

Metropolitan Seraphim of Kythira and Antikythira

Metropolitan Kosmas of Etolia and Akarnania

Metropolitan Seraphim of Piraeus

Metropolitan Artemios of Raskas and Prizrenis, Kossovo and Metohia.

Bishop George (Schaefer) of Mayfield, Abbot of Holy Cross Monastery, Wayne, West Virginia

Archim. Christodoulos, Abbot of the Holy Monastery of Koutloumousiou, Holy Mountain

Archim. Joseph, Abbot of the Holy Monastery of Xeropotamou, Holy Mountain

Archim. Philotheos, Abbot of the Holy Monastery of Karakalou, Holy Mountain

Archim. Agathon, Abbot of the Holy Monastery of Constamonitou, Holy Mountain.

Archim. Nikodemos, Abbot of the Holy Monastery of Filotheou, Holy Mountain

Protopr. George Metallinos, Peer Professor, School of Theology, University of Athens

Protopr. Theodoros Zisis, Peer Professor, School of Theology, University of Thessaloniki

Archim. Markos Manolis, Spiritual Head of “Pan-Hellenic Orthodox Union”

Archim. Athanasios, Abbot of the Holy Monastery of Stavrovouniou, Cyprus.

Archim. Timotheos Sakkas, Abbot of the Holy Monastery Paraklhtou, Oropos

Archim. Kyrill Kehagioglou, Abbot of the Holy Monastery of Pantokratoros Melissohoriou Langada

Archim. Sarantis Sarantos, Priest of the Dormition of the Theotokos,Amarousio, Attica.

Archim. Maximos Karavas, Abbot of the Holy Monastery of Saint Paraskevi, Milohoriou, Ptolemaidas

Archim. Gregory Hadjinikolaou, Abbot of the Holy Monastery of the Holy Trinity, Ano Gatzeas Volou.

Archim. Athanasios Anastasiou, Abbot of the Hily Monastery of Great Meteorou.

Archim.Theoklitos Bolkas, Abbot of Holy Isihastirio of Saint Arsenio the Kapadocian, Halkidiki

Archim. Chrysostomos, Abbot of the Holy Community of Saint Nikodemos, Pentalofos, Goumenitcha.

Archim. Theodore Diamantis, Abbot of the Holy Monastery of the Theotokos, Molyskepastou, Konitsa.

Archim. Palamas Kyrillidis, Abbot of the Holy Monastery of the Nativity of the Theotokos, Kallipetra, Veria.

Archim. Eudokimos, Spiritual Father of the Holy Lavra of Savva the Sanctified, Jerusalem.

Archim. Chrysostomos, Abbot of the Holy Monastery of Saint Gerasimos the Jordanian, Jerusalem.

Archim. Laurentios Gratsias, Holy Metropolis of Florina, Prespon and Eordeas.

Archim. Meletios Vadrahanis, Holy Metropolis of Florina, Prespon and Eordeas.

Archim. Paul Demetracopoulos, Holy Monastery of the Transfiguration of the Lord, Moutsialis, Veria.

Archim. Ignatios Kalaitzopoulos, Holy Monastery of Saint Paraskevi, Melohoriou, Ptolemaidas.

Archim. Symeon Georgiadis, Holy Monastery of the Holy Trinity, Ano Gatzeas, Volos

Archim. Augustine Siarras, Holy Monastery of the Holy Trinity, Ano Gatzeas, Volos

Archim. Ambrosios Gionis, Holy Monastery of the Holy Trinity, Ano Gatzeas, Volos

Archim. Benedict, Abbot of the Holy Monastery of the Holy Archangels, Prizreni, with following.

Archim. Gerasimos, Abbot of the Holy Monastery of Saint George, Jourgevi Stoupovi, with following.

Archim. Nicholaos, Abbot of the Holy Monastery of the Holy Archangels, Mavropotami, with following.

Archim. Romylos, Abbot of the Holy Monastery of the Entry of the Theotokos, Doumboki Potok, with following.

Archim. Symeon, Abbot of the Holy Monastery of Saint Stephen, Baniska, with following.

Archim. Stephanos, Abbot of the Holy Monastery of the Saints Anargyron Zotsitse, with following.

Archim. Ioannikios Kotsonis, Abbot of the Holy Monastery of the Transfiguration of the Lord, Sohos, Thessaloniki

Archim. Paul Danas, Hieropreacher of the Holy Monastery of Etolias and Akarnanias.

Archim. Constantine Paleologopoulos, retired priest of the Holy Monastery of Kalavriton and Egalias Egio.

Archim. Paisios Papadopoulos, Abbot of the Holy Monastery of Saint Gregory Palamas, Filota, Metropolis of Florina.

Archim. Epiphanios Hadjigiagou, Head Metropolitan of the Church of Florina, Florina.

Archim. Athanasios Siamakis, Hieropreacher of the Holy Monastery of Florina

Archim. Anargyros Afthonidis, Military Priest, Florina

Archim. Augustine Andritsopoulos, Abbot of the Holy Monastery of Myrtias of the Holy Monastery of Etolia and Akarnania.

Archim. Theodosis Kyprianou, Holy Monastery of Saint Filotheou, Skete Saint George, Karyes, Holy Mountain.

Archim. Ignatios Kalaitzopoulos, Holy Monastery of Saint Paraskevi, Milohoriou, Ptolemaidas.

Archim. Ierotheos Skiadas, Abbot of the Holy Monastery of the Dormition of the Theotokos, Vlohou, Agriniou.

Archim. Ioasaph Makris, Holy Monastery of Meteora.

Archim.Kosmas Paleogiannis, Cell of Saint John the Theologian of the Holy Monastery of Dohiariou, Holy Mountain.

Archim. Sevastianos Amantidis, Abbot of the Holy Monastery of Saint Paraskevis Vasiliados, Kastoria.

Archim.Christos Kyriazopoulos, past Educational Adviser, Thessaloniki

Archim. Nektarios Ziombolas, Military Priest

Archim. Joseph Aivazoglou, Holy Church of the Theotokos Ahiropiitou (not made by hand) Thessaloniki.

Elder Gregory, HieromonkHoly IsyhastirionDanieleon, Katounakia, Holy Mountain.

Elder Efstratios, Hiermonk, Holy Monastery of Great Lavvra, Holy Mountain.

Elder Fillipos, Hieromonk, Kalyvi of Great Athanasiou, Mikra Agia Anna, Holy Mountain.

Hieromonk Athanasios, Holy Isyhastirion Danieleon, Katounakia, Holy Mountain.

Hieromonk Nikodemos, Holy Isyhastirion Danieleon, Katounakia, Holy Mountain.

Hieromonk Nephon, Holy Isyhastirion Danieleon, Katounakia, Holy Mountain.

Hieromonk Chrysostom Kartsonas, Kalyvi of Saint George, Holy Skete of Saint Anna, Holy Mountain.

Hieromonk Onoufrios, Kalyvi of the Holy Forerunner, Holy Skete of Saint Anna, Holy Mountain.

Hieromonk Chrysanthos, Kalyvi of the Holy Forerunner, Holy Skete of Saint Anna , Holy Mountain.

Hieromonk Azarias, Kalyvi of the Holy Forerunner, Holy Skete of Saint Anna, Holy Mountain.

Hieromonk Gabriel, Holy Cell of the Theotokos Gorgoepikoou, Holy Monastery of Pantokratoros, Holy Mountain.

Hieromonk Panteleimon, Holy Cell of Saint Panteleimon, Holy Monastery of Saint Pantokratoros, Holy Mountain.

Hieromonk Basil, Abbot of the Holy Monastery of Saints Anargyron, Vratsevo, with following.

Hieromonk Efthimios, Abbot of the Holy Monastery of the Holy Forerunner, Sotsanitsa, with following.

Hieromonk Theoktistos, Abbot of the Holy Monastery of the Holy Trinity, Sopotsani, with following.

Hieromonk Tychon, Holy Isyhastirion of Pantokratoros, Melissohorion

Hieromonk Chariton, Hily Cell of Ascension, Karyes, Holy Mountain.

Hieromonk Nestor.

Hieromonk Augustine, Holy Monastery of All Saints and Saint Savva the Sanctified, Jerusalem.

Hieromonk Modestos Diasakis, Holy Monastery of Saint Paraskevi, Kastoria.

Hieromonk Raphael Kyriakou, Holy Monastery of Saint Raphael-Marina, Larnaka, Cyprus.

Hieromonk Photios Georgiou, Holy Monastery of Kastorias.

Protopr. Lambros Photopoulos, Officiating priest, Holy Church of Saint Kosma Etolos, Amarousio, Attica.

Protopr. John Photopoulos, Officiating priest, Holy Church of Saint Paraskevi, Attica.

Protopr. Athanasios Minas, Loutraki Korinthias.

Protopr. Eleftherios Palamas, Saints Christophori (God-bearers) Ptolemaid.

Protopr. Constantine Mygdalis, In Charge of the Holy Church of Saint Constantine, Volos.

Protopr. Photios Vezynias, Teacher, Holy Metropolis of Langada.

Protopr. Anthony Bousdekis, Abbot of the Holy Monastery of Saint Nicholas of Nicea.

Protopr. Demetrios Vasiliadis, Holy Metropolis of Maronia and Komotini

Protopr. Vasilios E. Voloudakis, Officiating priest, Holy Church of Saint Nicholas Pefkakion, Athens.

Protopr. Vasilios Gogidis, Officiating priest, Holy Metropolitan Church of Saint Nicholas, Megapoleos.

Protopr. Nicholas Zaharopoulos, Officiating priest of the Holy Church of Saint Fanourios, Drapetsonas.

Protopr. Haralambos Lalaitis, Officiating priest, Holy Church of the Theotokos Myrtidiotissis, Piraeus.

Protopr. Chariton Pappas, Officiating priest, Holy Church of Saint Demetrios, Piraeus.

Protopr. Panagiotis Sahtouris, Officiating priest, Holy Church of Saint Nilus, Pireaus.

Protopr. Constantinos Tzafestas, Officiating priest, Holy Metropolitan Church of Kerkyra, Theologian, retired Professor M.E., Kerkyra.

Protopr. Christos Christodoulos, Officiating priest, Holy Church of Saint Constantine and Helen, Piraeus.

Protopr. Radoslav Jankovic, Secretary of the Holy Metropolis of Raskas and Prizrenis and Kossovo and Metohia.

Protopr. Dimitrios Vasiliadis, Komotini.

Protopr. Anastasios Semertzidis, Hierarchal Commissioner of the Kastoria eparchy.

Protopr. George Kougioumtzoglou, Thessaloniki.

Protopr. Constantinos Andreopoulos, Holy Monastery Florinis.

Protopr. Vasilios Christidis, Holy Monastery Attikis.

Protopr. Haralambos Nalpadidis, Holy Monastery Florinis.

Protopr. Photios Bithas, Holy Monastery of Saint Spyridon, Great Yarmouth, England.

Priest Dionysios tatsis, Educator, Konitsa.

Priest Demetrios Sarris, Officiating priest, Holy Church of Pammegiston Taksiarhon, Sesklou, Esonias.

Priest Efthimios Antoniadis, Holy Metropolis of Larisa.

Priest Anastasios Gotsopoulos, Officiating priest of the Holy Church of Saint Nicholas, Patra.

Priest George Papageorgiou, Holy Metropolis Demetriados.

Priest Peter Hirs, Petrokerasa, Halkidiki.

Priest Theophanis Manouras, Officiating priest, Holy Church of Saint Athanasiou Valestinou, Magnesias.

Priest Pashalis Ginoudis, Holy Metropolis of Larisa.

Priest George Diamantopoulos, Lavrio, Holy Metropolis Mesogeas.

Priest Vasilios Kokolakis, Officiating priest, Holy Church of the Holy Cross, Holargos.

Priest Peter Pantazis, Officiating priest, Holy Church of the Transfiguration, Halandriou.

Priest Anthony Valvis, Officiating priest, Holy Church of Saint Nilus, Piraeus.

Priest John Vernikos, Holy Church of the Annunciation of the Theotokos, Montgomery, Alabama.

Priest Nicholas Gavalles, Holy Church of the Holy Apostles, Psalidiou, Amarousio.

Priest Iraklis Drivas, Officiating Priest, Holy Church of the Theotokos Myrtidiotissa, Piraeus.

Priest Demetrios Kalabounias, Officiating priest, Holy Church of Saint Nilus, Piraeus.

Priest Demetrios Lambrou, clergy, Holy Monastery Prevezis, Aneza-Artas.

Priest Basilios Mouzelis, Officiating priest, Chapel of Saints Anargyron, Hospital of Halkidos.

Priest Panagiotis Balis, Officiating priest, Holy Church of the Entry of the Theotokos, Imerovigliou, Thera.

Priest Christopher Chronis, Holy Monastery Etolias and Akarnanias.

Priest Sotirios Manolopoulos, Officiating priest, Holy Church of Saint Basil Vrahneika, Holy Monastery of Patra.

Priest George Vasilakis, Lyon, France.

Priest Theoharis Megas, Hieroteacher, Director of Plystylou, Kavalas.

Priest Daniel de Oliveira Pinheiro, Ukrainian Orthodox Church in Brazil.

Priest Demetrios Sykopoulos, Holy Monastery Kastorias.

Priest Triantafyllos Xeros, Thessaloniki.

Presvytera Maria Tsiplakaki, Vathilakkos, Kozani.

Stewart Demetrios Papagiannis, Officiating priest, Holy Church of Saint Fanourios, Drapetsonas.

Stewart John Psarras, Officiating priest, Holy Church of Saint George Mesoropis, Holy Monastery Eleftheroupoleos.

Stewart John Kyprianou, Officiating priest, Holy Church of Saint Nicholas, Egomi-Lefkosia, Cyprus.

Priest Miltiadis Karagiannis, Kefalohori Imathias.

Hierodeacon Theologos Kostopoulos, Holy Monastery of the Holy Trinity, Ano Gazeas Volou.

Hierodeacon Antonios, Holy Isyhastirion Pantokratoros, Melissohoriou.

Hierodeacon George Theodoridis, Holy Metropolis of Lerou, Kalymnou and Astypaleas.

Hierodeacon Iraklidios Kleanthous, Holy Metropolis Tamasou, Cyprus.

Elder Theoliptos Monk, Hut of the Holy Forerunner, Holy Scete of Saint Anna, Holy Mountain.

Elder Gabriel Monk, Cell of Saint Christodoulou, Karyes, Holy Mountain.

Elder Ilarion Monk, near Arsana Constamonitou, Holy Mountain.

Elder Daniel Monk, Holy Isyhastirion Danieleon, Katanoukia, Holy Mountain.

Elder Akakios Monk, Holy Isyhastirion Danieleon, Katanoukia, Holy Mountain.

Elder Stefanos Monk, Holy Isyhastirion Danieleon, Katanoukia, Holy Mountain.

Elder Paul Monk, Holy Cell of the Holy Apostles, SceteXenofontos, Holy Mountain.

Elder Onoufrios Monk, Holy Cell of the Nativity of the Theotokos, Holy Monastery Pantokratoros,Holy Mountain.

Elder Nektarios Monk, Holy Cell of the Lifebearing Spring, Holy Monastery Koutloumousiou, Holy Mountain.

Elder Isaak Monk, Holy Cell of the Nativity of the Theotokos, Holy Monastery Stavronikita, Holy Mountain.

Elder Moses Monk, Holy Cell of Saint John Chrysostom, Scete of Saint Panteleimon, Holy Monastery Koutloumousiou, Holy Mountain.

Elder Heruvim Monk, New Scete, Holy Mountain.

Monk Arsenios Vliakoftis, Holy Isyhastirion of Saint Arsenios of Kappadocia, Halkidiki.

Monk George, Holy Cell of the Nativity of the Theotokos, Holy Monastery of Pantokratoros, Holy Mountain.

Monk Christopher, Holy Cell of the Apostles, Scete Xenofontos, Holy Mountain.

Monk Maximos, Holy Isyhastirion Danieleon, Katanoukia, Holy Mountain.

Monk Dositheos, Kathisma Holy Monastery of Koutloumousiou, Holy Mountain.

Monk Spyridon, Cell of Saint Nicholas, Holy Monastery of Koutloumousiou, Holy Mountain.

Monk Damaskinos Agiorite, Holy Cell of the Holy Forerunner, Holy Monastery of Karakallou.

Monk Savvas Lavriotis, Holy Monastery of Great Lavra, Holy Mountain.

Monk Theophilos Agiorite, Holy Cell Sanbri, Holy Mountain.

Monk Paisios, Holy Cell of the Holy Archangels “Savveon”, Holy Mountain.

Monk Herouvim, Holy Cell of the Holy Archangels, Saint John Koukouzeli, Holy Mountain.

Monk Nikodemos, Holy Cell of Saint Nektarios, Kapsala, Holy Mountain.

Monk Disitheos, Holy Monastery of the Transfiguration of the Lord, Sohos, Langada.

Monk Chariton, Hut of the Holy Forerunner, Holy Scete of Saint Anna, Holy Mountain.

Monk Nikodemos, Hut of the Holy Forerunner, Holy Scete of Saint Anna, Holy Mountain.

Monk Averkios, Hut of the Holy Forerunner, Holy Scete of Saint Anna, Holy Mountain.

Monk Prodromos, Hut of the Holy Forerunner, Scete of Saint Anna, Holy Mountain.

Monk Arsenios, Holy Hut of Saint Gerasimos, Scete of Saint Panteleimon, Holy Monastery Koutloumousiou, Holy Mountain.

Monk Arsenios, Holy Isyhastirion Pantokratoros, Melissohoriou.

Monk Demetrios, Holy Isyhastirion Pantokratoros, Melissohoriou.

Monk Dionysios, Holy Isyhastiorion Pantokratoros, Melissohoriou.

Monk Efstratios, Holy Isyhastirion Pantokratoros, Melissohoriou.

Monk Ignatios, Holy Isyhastirion Pantokratoros, Melissohoriou.

Monk Mardarios, Jerusalem.

Monk Michael, Holy Isyhastirion Pantokratoros, Melissohoriou.

Monk Nektarios, Holy Isyhastirion Pantokratoros, Melissohoriou.

Monk Nicodemos Bilalis, Cell of the Visitation (Ypapanti) – Kapsala, Holy Mountain.

Monk Pahomios, Holy Isyhastirion Pantokratoros, Melissohoriou.

Monk Raphael, Holy Isyhastirion Pantokratoros, Melissohoriou.

Monk Arkadios Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.

Monk Arsenios Kotzias, Holy Monastery of Saint Paraskevi, Kastoria.

Monk George, New Scete, Holy Mountain.

Monk Efraim Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.

Monk Zosimas Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.

Monk Ioannikos Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.

Monk Iosaph Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.

Monk Kallinikos Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.

Monk Lazaros Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem

Monk Merkourios Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.

Monk Paisios Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.

Monk Raphael Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.

Monk Savvas Mousdikas, Holy Monastery of Saint Paraskevi, Kastoria.

Monk Seraphim Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.

Monk Philotheos Tzimoropoulos, Holy Monastery of Saint Paraskevi, Kastoria.

Monk Herouvim Sabbaite, Holy Lavra of Saint Savva the Sanctified, Jerusalem.

Nun Agathi Antoniou, Abbess, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Mariam, Abbess, Holy Monastery of Saint Laurentios, Pilio.

Nun Christonymphi, Holy Monastery of Saint Laurentios, Pilio.

Nun Laurentia, Holy Monastery of Saint Laurentios, Pilio.

Nun Agathinoi Antoniou, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Agathodouli Hondrou, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Agathokliti Athanatou, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Alexia Peppa, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Vessaria Laskou, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Eufimia Dionysopoulou, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Thekla Barka, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Theodosia Bouba, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Theoktisti Paila, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Theologia Papadaki, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Theoproti Tzitzira, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Theotekni Mitsikosta, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Theophania Kyriazopoulou, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Justina Demetriou, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Magdalen Papadam, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Makrina Pappa, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Mariam Kalogianni, Holy Shrine of the Transfiguration of the Lord, Holy Metropolis of Ierissou and of the Holy Mountain.

Nun Marina Famisi, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Markella Gaki, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Nektaria Bali, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Nikodimi Siahouli, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Kseni Karamihou, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Prodromi Kapeti, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Sarra, Abbess, Holy Monastery of Saint Nicholas, Kontsoul, with following.

Nun Silouani Phillips, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Stephania Tesia, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Synglitiki Rekata, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Fevronia Dalla, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Philothei Bali, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Haralambia Mastoraki, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Christoniphi Bandeka, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Chrysostomi Polyzou, Holy Monastery of Saint Stephen, Holy Meteora.

Nun Melani, Thessaloniki.

Nun Christodouli, Thessaloniki.

Archimandrite Philemon Castro, Los Banos, Laguna, Philippines

Ieromonah Ioan Buliga, Manastirea Jacul Romanesc

Ieromonah Leontios, Slobozia, Romania

Hieromonk Mark, Economos

Hieromonk Nicolas (Vera) Parish Priest of the Parish of Saint Andrew and Saint Nicolas SerbianPatriarchate,

Jeromonah Naum Mirkovic, Proiguman Manastira Crna Reka Serbija

Hieromonk Nicolás (Vera), Parish Priest of the Parish of Saint Andrew and Saint Nicolás, Alicante (Spain), Serbian Patriarchate

Jeromonah Irinej Ristic, iguman manastira Bogorodia Brainska, eparhija rasko prizrenska i kosovsko-metohijska

Jeromonach Varnava Dimitrijevic, manastir Crna Reka, eparhija rasko prizrenskai kosovsko-metohijska

P. Protopresbitero Jorge (Georgios) Faraj, Sacerdote Ortodoxo del patriarcado de Antioquia en Honduras, Centro America

Protopresbyter Roman Cheb, Russia Siberia, sity Prokopyevsk, Paris Priest, Sacred Temple of Saint Nicholas

Pr. Constantin Diboș

Presbyter Sasha Petrovich, parish priest os St. Nicholas Serbian Orthodox Church, Omaha, Nebraska, USA

Priest Koniukhov Dimitry

Priest Toderita Rusu, the Ascenssion of Lord, Bucharest Romania

Fr. Photios, Spiritual Director, St. James the Just True Orthodox Center website, Russian True Orthodox Church.

Pr. Paroh Mihai Solomon, Parohia Sf. Ilie, Girona, Spania

Protodeacon Basil Alexandrovich Yakimov, Russian Orthodox Church

Diacono Ignacio Miranda, Catedral Ortodoxa Antioquena de San Pedro Sula, Honduras, Centro America

monah Hariton Vlajic, manastir Plocnik, eparhija rasko prizrenska i kosovskometohijska

Monahia Eufimia, Mănăstirea Sfinţii Arhangheli, Slobozia, România

Subdeacon Jorge Luiz Slobodaniuk, Ukrainian Orthodox church in Brazil (Ecumenical Patriarchate of Constantinople)

Last update: 15 OCTOBER 2009

This list will be regularly updated with added names.

Readers can see the constantly updated list of signatures in Greek, here:

http://www.impantokratoros.gr/ABF82395.el.aspx”