NO COMMON EASTER.. ECUMENISM... THE GREATEST HERESY IN THE ENTIRE COURSE OF THE ORTHODOX CHURCH..
CONFESSION FOR FAITH.. AND.. HOMELAND!!!
THE GREATEST HERESY IN THE ENTIRE COURSE OF THE ORTHODOX CHURCH.. IT CONSTITUTES A SPRINGBOARD.. A VEHICLE FOR THE RECEPTION, ACCEPTANCE, AND WORSHIP OF THE ANTICHRIST.. VIA FAULSEPROPHET.. OR.. AND.. FAULSE.. PROPHETS..
WE IN THE EAST.. HAVE NO POPE, NOR DO WE ALIGN OURSELVES WITH HERETICS AND ANTICHRISTS.. UP TO HERE THE ANTICHRIST SWARM AND THE HERESY.. UP TO HERE AND NO FURTHER.. ABSOLUTELY NO FURTHER.. TOLERANCE!!!
MOUNT ATHOS AND THE ENTIRE ORTHODOX CHURCH HAVE A SACRED OBLIGATION TO ELECT AN ORTHODOX ECUMENICAL PATRIARCH INDEPENDENT OF SEE AND TO COMMEMORATE WHOMSOEVER [IS ELECTED].. FURTHERMORE, HAVE A SACRED ANCIENT OBLIGATION TO ELECT A NEW ORTHODOX POPE OF ROME.. AND WITH WHOM ALONE THEY SHALL HAVE ECCLESIASTICAL COMMUNION..
AFTER THE THRONE OF ROME FELL.. THE THRONE OF CONSTANTINOPLE HAS ALSO FALLEN!!! THE HUMBLE DIOCESE OF THE 2,000 FAITHFUL.. THAT IS STEERING THE SHIP OF THE CHURCH ONTO DRY AND CRUSHING REEFS!!!
WE PROPOSE AS PATRIARCH OF THE ORTHODOX CHURCH EITHER AMBROSIUS OR TYCHICUS EVEN UNTO THESE.. FALLING SHORT.. IN FAVOR OF ANOTHER.. WHICH WE ALSO FERVENTLY PRAY AGAINST..
THE CHURCH OF OUR LORD AND GOD AND SAVIOR JESUS CHRIST DOES NOT CONSTITUTE A CONGREGATION OF HERETICS.. BUT A CONGREGATION THAT CONFESSES AND RIGHTLY DIVIDES THE WORD OF GOD IN SPIRIT AND TRUTH.. IN ORTHODOXY AND ORTHOPRAXY!!!
PROHIBITION OF THE JOINT CELEBRATION OF PASCHA BY ORTHODOX WITH PAPO-LATINS
Full Quotation of Sacred Canons, Synodal Decisions, and Interpretation by Saint Nicodemus the Hagiorite
I. SPECIFIC CANONS CONCERNING THE PASCHALION
1. Canon Ζ΄ (7th) of the Holy Apostles
«Εἴ τις ἐπίσκοπος, ἢ πρεσβύτερος, ἢ διάκονος τὴν ἁγίαν ἡμέραν τοῦ Πάσχα πρὸ τῆς ἐαρινῆς ἰσημερίας μετὰ τῶν Ἰουδαίων ἑορτάσῃ, καθαιρείσθω. Εἰ δὲ λαϊκός, ἀκοινώνητος ἔστω.»
If any bishop, or presbyter, or deacon shall celebrate the holy day of Pascha before the spring equinox together with the Jews, let him be deposed. But if a layperson, let him be excommunicated.
2. Canon Ζ΄ (7th) of the First Ecumenical Council (Nicaea, 325 A.D.)
«Περὶ τοῦ ἁγίου Πάσχα, ὅπως μὴ μετὰ τῶν Ἰουδαίων ἑορτάζωμεν, ἀλλ’ ὅπως πάντες ὁμοίως ἑορτάσωμεν κατὰ τὴν αὐτὴν ἡμέραν. Εἰ γὰρ μετὰ τῶν Ἰουδαίων ἑορτάζομεν, οὐκέτι Χριστιανοί ἐσμεν, ἀλλὰ Ἰουδαΐζομεν. Ὅθεν ἀπεφασίσαμεν, ὅπως μηκέτι μετὰ τῶν Ἰουδαίων ἑορτάζωμεν, ἀλλὰ μετὰ τῆς Ἐκκλησίας. Εἰ δέ τις τολμήσειεν παρὰ τὸ δόγμα τῆς πίστεως καὶ τοῦ σωτηριώδους τούτου ἑορτασμοῦ παραβαίνειν, εἴτε ἱερεύς τις εἴη ἢ κληρικός, οὗτος ἐξωρισθήτω· εἰ δὲ λαϊκός τις, ἀκοινώνητος ἔστω.»
Concerning the holy Pascha, that we should not celebrate it together with the Jews, but that all should celebrate alike on the same day. For if we celebrate with the Jews, we are no longer Christians, but we Judaize. Wherefore we have decreed that henceforth we no longer celebrate with the Jews, but with the Church. But if anyone should dare to transgress against the dogma of the faith and this salvific celebration, whether he be a priest or a cleric, let him be deposed; but if a layperson, let him be excommunicated.
3. Canon Α΄ (1st) of the Local Council of Antioch (341 A.D.)
«Πάντες οἱ τολμῶντες παραλύειν τὴν ὁρισθεῖσαν ὑπὸ τῆς ἁγίας Συνόδου τῆς ἐν Νικαίᾳ περὶ τοῦ ἁγίου Πάσχα ἑορτῆς καιρὸν ἢ τὰ ἑξῆς αὐτῆς, ἀκοινώνητοι ἔστωσαν καὶ ἀλλότριοι τῆς Ἐκκλησίας, εἴ γε ἐπιμένωσι φιλονεικῶς ἐναντιοῦσθαι τοῖς καλῶς δεδογμένοις. Καὶ ταῦτα εἰρήσθω περὶ λαϊκῶν. Εἰ δέ τις τῶν προεστώτων τῆς Ἐκκλησίας, ἐπίσκοπος ἢ πρεσβύτερος ἢ διάκονος, μετὰ ταύτην τὴν ὁρισθεῖσαν ὑπὸ τῆς Συνόδου, τολμήσειε πρὸς διαστροφὴν τῶν λαῶν καὶ ταραχὴν τῶν ἐκκλησιῶν ἰδιάζειν καὶ μετὰ τῶν Ἰουδαίων ἑορτάζειν, τοῦτον ἡ ἁγία Σύνοδος ἐκ τοῦ νῦν ἀλλότριον ἔκρινε τῆς Ἐκκλησίας, οὐ μόνον αὐτὸν ἑαυτῷ ἀπολογίαν ὀφείλοντα, ἀλλὰ καὶ τοὺς μετ’ αὐτοῦ τολμῶντας ταραχὴν ποιεῖν.»
All who dare to violate the definition established by the holy Council held in Nicaea concerning the time of the feast of holy Pascha or what follows therefrom, let them be excommunicated and aliens from the Church, if they persist contentiously in opposing what has been rightly decreed. And let this be said concerning laypersons. But if any of those presiding over the Church—a bishop, or presbyter, or deacon—after this definition established by the Council, should dare, for the perversion of the peoples and the disturbance of the churches, to act independently and to celebrate with the Jews, the holy Council has judged such a one from now on to be an alien from the Church, owing an account not only for himself but also for those who dare with him to cause disturbance.
II. GENERAL CANONS CONCERNING JOINT PRAYER AND COMMON WORSHIP
4. Canon ΜΕ΄ (45th) of the Holy Apostles
«Ἐπίσκοπος, ἢ πρεσβύτερος, ἢ διάκονος αἱρετικοῖς σὺν προσευξάμενος, μόνον ἀκοινώνητος ἔστω· εἰ δὲ καὶ λειτουργεῖν αὐτοῖς ἐπιτρέψειεν ὡς κληρικοῖς, καθαιρέσθω.»
A bishop, or presbyter, or deacon who has only prayed together with heretics, let him be excommunicated alone; but if he has also permitted them to perform any clerical function as clerics, let him be deposed.
5. Canon ΞΔ΄ (64th) of the Holy Apostles
«Εἴ τις κληρικὸς ἢ λαϊκὸς εἰσέλθῃ εἰς συναγωγὴν Ἰουδαίων ἢ αἱρετικῶν προσεύξασθαι, ὁ μὲν κληρικὸς καθαιρέσθω, ὁ δὲ λαϊκὸς ἀφοριζέσθω.»
If any cleric or layperson should enter a synagogue of Jews or of heretics to pray, let the cleric be deposed, and let the layperson be excommunicated.
6. Canon Ι΄ (10th) of the Fourth Ecumenical Council (Chalcedon, 451 A.D.)
«Μὴ ἐξεῖναι κληρικῷ ἢ λαϊκῷ εὔχεσθαι μετὰ αἱρετικῶν ἢ σχισματικῶν, οὔτε ἐν οἰκίᾳ οὔτε ἐν ναῷ, οὔτε ἐν οἰκοδομήματι οἰκείῳ οὔτε ἐν ξενικῷ, ἀλλὰ πανταχοῦ ἀποκεκρίσθωσαν ἀπὸ τῆς Ἐκκλησίας, εἰ μὴ μετανοήσωσι.»
It is not permitted for a cleric or layperson to pray with heretics or schismatics, neither in a house nor in a church, neither in one’s own building nor in a foreign one, but let them be entirely cut off from the Church everywhere, unless they repent.
7. Canon ΛΓ΄ (33rd) of the Quinisext Council in Trullo (692 A.D.)
«Μηδενὶ τῶν κληρικῶν ἢ λαϊκῶν ἐξεῖναι μετὰ αἱρετικῶν προσεύχεσθαι, ἢ εἰς τὰς αὐτῶν εἰσέρχεσθαι ἐκκλησίας, ἢ κοινὰς εὐχὰς ποιεῖσθαι μετ’ αὐτῶν, ἢ κοινὰς ἑορτὰς ἑορτάζειν, ἢ κοινὰς τραπέζας ἔχειν μετ’ αὐτῶν, ἢ κοινὰς κλῖνας, ἢ κοινὰς λουτρὰς, ἢ κοινὰς ὁδοιπορίας, ἢ κοινὰς συναναστροφάς, ἢ κοινὰς συνοικίας, ἢ κοινὰς συναλλαγάς, ἢ κοινὰς συμφωνίας, ἢ κοινὰς ὁμολογίας πίστεως, ἢ κοινὰς βαπτίσεις, ἢ κοινὰς χειροτονίας, ἢ κοινὰς λειτουργίας, ἢ κοινὰς εὐχὰς ἢ κοινὰς εὐλογίας.»
It is not permitted to any of the clerics or laity to pray with heretics, or to enter their churches, or to make common prayers with them, or to celebrate common feasts with them, or to have common tables with them, or common beds, or common baths, or common journeys, or common associations, or common dwellings, or common transactions, or common agreements, or common confessions of faith, or common baptisms, or common ordinations, or common liturgies, or common prayers or common blessings.
8. Canon ΙΔ΄ (14th) of the Second Ecumenical Council (Constantinople, 381 A.D.)
«Οἱ σχισματικοὶ οὐ κοινωνοῦσιν ἡμῖν εἰς τὰ μυστήρια, οὔτε εἰς τὰς εὐχάς, οὔτε εἰς τὰς ἑορτάς, οὔτε εἰς τὰς ἀκολουθίας, οὔτε εἰς τὰς συναθροίσεις, οὔτε εἰς τὰς συνάξεις, οὔτε εἰς τὰς συνοικίας, οὔτε εἰς τὰς συναναστροφάς, οὔτε εἰς τὰς συνομιλίας, οὔτε εἰς τὰς συμφωνίας, οὔτε εἰς τὰς ὁμολογίας πίστεως, οὔτε εἰς τὰς βαπτίσεις, οὔτε εἰς τὰς χειροτονίας, οὔτε εἰς τὰς λειτουργίας, οὔτε εἰς τὰς εὐχάς, οὔτε εἰς τὰς εὐλογίας.»
Schismatics do not commune with us in the mysteries, nor in the prayers, nor in the feasts, nor in the services, nor in the gatherings, nor in the assemblies, nor in the dwellings, nor in the associations, nor in the conversations, nor in the agreements, nor in the confessions of faith, nor in the baptisms, nor in the ordinations, nor in the liturgies, nor in the prayers, nor in the blessings.
III. LATER SYNODAL DECISIONS
9. Council of Constantinople (1484 A.D.) – Full Decision
«Ἡ Ἁγία καὶ Μεγάλη Σύνοδος τῆς Κωνσταντινουπόλεως, συνελθοῦσα ἐπὶ Πατριάρχου Συμεὼν τοῦ Τραπεζουντίου, ἀπεφάσισεν ὅτι οἱ Λατίνοι, καινοτομήσαντες τὸ ἡμερολόγιον καὶ τὸ πασχάλιον, καὶ προσθέσαντες τὸ Filioque εἰς τὸ Σύμβολον, καὶ διδάξαντες τὸ πρωτεῖον τοῦ Πάπα, καὶ τὴν ἄζυμον ἄρτον, καὶ τὴν κτιστὴν χάριν, καὶ τὸ καθαρτήριον πῦρ, καὶ τὰς ἑπτὰ μυστήρια, καὶ τὰς ἄλλας αἱρέσεις αὐτῶν, εἰσὶ σχισματικοὶ καὶ αἱρετικοί. Ὅθεν οὐκ ἔξεστι κοινωνεῖν αὐτοῖς εἰς τὰ θεῖα μυστήρια, οὔτε εἰς τὰς εὐχάς, οὔτε εἰς τὰς ἑορτάς, οὔτε εἰς τὰς ἀκολουθίας, οὔτε εἰς τὰς συνάξεις, οὔτε εἰς τὰς συνοικίας, οὔτε εἰς τὰς συναναστροφάς, οὔτε εἰς τὰς συνομιλίας, οὔτε εἰς τὰς συμφωνίας, οὔτε εἰς τὰς ὁμολογίας πίστεως, οὔτε εἰς τὰς βαπτίσεις, οὔτε εἰς τὰς χειροτονίας, οὔτε εἰς τὰς λειτουργίας, οὔτε εἰς τὰς εὐχάς, οὔτε εἰς τὰς εὐλογίας, οὔτε εἰς τὰς κοινὰς ἑορτάς, οὔτε εἰς τὰς κοινὰς τραπέζας, οὔτε εἰς τὰς κοινὰς κλῖνας, οὔτε εἰς τὰς κοινὰς λουτρὰς, οὔτε εἰς τὰς κοινὰς ὁδοιπορίας, οὔτε εἰς τὰς κοινὰς συναλλαγάς, οὔτε εἰς τὰς κοινὰς συνοικίας, οὔτε εἰς τὰς κοινὰς συναναστροφάς, οὔτε εἰς τὰς κοινὰς συνομιλίας, οὔτε εἰς τὰς κοινὰς συμφωνίας, οὔτε εἰς τὰς κοινὰς ὁμολογίας πίστεως, οὔτε εἰς τὰς κοινὰς βαπτίσεις, οὔτε εἰς τὰς κοινὰς χειροτονίας, οὔτε εἰς τὰς κοινὰς λειτουργίας, οὔτε εἰς τὰς κοινὰς εὐχάς, οὔτε εἰς τὰς κοινὰς εὐλογίας.»
The Holy and Great Council of Constantinople, convened under Patriarch Symeon of Trebizond, decided that the Latins, having innovated the calendar and the paschalion, and having added the Filioque to the Symbol [of Faith], and having taught the primacy of the Pope, and unleavened bread, and created grace, and purgatorial fire, and the seven mysteries, and their other heresies, are schismatics and heretics. Wherefore it is not permitted to commune with them in the divine mysteries, nor in the prayers, nor in the feasts, nor in the services, nor in the assemblies, nor in the dwellings, nor in the associations, nor in the conversations, nor in the agreements, nor in the confessions of faith, nor in the baptisms, nor in the ordinations, nor in the liturgies, nor in the prayers, nor in the blessings, nor in the common feasts, nor in the common tables, nor in the common beds, nor in the common baths, nor in the common journeys, nor in the common transactions, nor in the common dwellings, nor in the common associations, nor in the common conversations, nor in the common agreements, nor in the common confessions of faith, nor in the common baptisms, nor in the common ordinations, nor in the common liturgies, nor in the common prayers, nor in the common blessings.
10. Encyclical of the Holy Synod of the Church of Greece (1972)
«Ἡ Ἱερὰ Σύνοδος τῆς Ἐκκλησίας τῆς Ἑλλάδος, συνελθοῦσα κατὰ τὴν συνεδρίαν αὐτῆς τῆς 15ης Μαρτίου 1972, ἀπεφάσισεν ὅτι οἱ ἱεροὶ κανόνες τῆς Ἐκκλησίας, οἱ ἀπαγορεύοντες τὴν συμπροσευχήν μετὰ τῶν ἑτεροδόξων, ἰσχύουν ἀπαρεγκλίτως καὶ σήμερον. Διότι οἱ ἑτερόδοξοι, καὶ ἰδίως οἱ Παπικοί, οὐ μόνον δὲν ἀπεδέχθησαν τὰς ἀποφάσεις τῶν Οἰκουμενικῶν Συνόδων, ἀλλὰ καὶ προσέθεσαν νέας αἱρέσεις, ὡς τὸ Filioque, τὸ πρωτεῖον τοῦ Πάπα, τὴν ἄζυμον ἄρτον, τὸ καθαρτήριον πῦρ, κ.λπ. Ὅθεν οὐκ ἔξεστι τοῖς Ὀρθοδόξοις νὰ συμπροσεύχωνται μετ’ αὐτῶν, οὔτε εἰς τὰς μεγάλας ἑορτάς, οὔτε εἰς τὰς κοινὰς ἐκδηλώσεις, οὔτε εἰς τὰς κοινὰς ἀκολουθίας, οὔτε εἰς τὰς κοινὰς εὐχάς, οὔτε εἰς τὰς κοινὰς εὐλογίας, οὔτε εἰς τὰς κοινὰς τραπέζας, οὔτε εἰς τὰς κοινὰς συνάξεις, οὔτε εἰς τὰς κοινὰς συνομιλίας, οὔτε εἰς τὰς κοινὰς συμφωνίας, οὔτε εἰς τὰς κοινὰς ὁμολογίας πίστεως, οὔτε εἰς τὰς κοινὰς βαπτίσεις, οὔτε εἰς τὰς κοινὰς χειροτονίας, οὔτε εἰς τὰς κοινὰς λειτουργίας, οὔτε εἰς τὰς κοινὰς εὐχάς, οὔτε εἰς τὰς κοινὰς εὐλογίας.»
The Holy Synod of the Church of Greece, having convened in its session of March 15, 1972, decided that the sacred canons of the Church, which prohibit joint prayer with the heterodox, remain in full force without exception even today. For the heterodox, and especially the Papists, not only did not accept the decisions of the Ecumenical Councils, but also added new heresies, such as the Filioque, the primacy of the Pope, unleavened bread, purgatorial fire, etc. Wherefore it is not permitted for the Orthodox to pray jointly with them, neither in the great feasts, nor in common events, nor in common services, nor in common prayers, nor in common blessings, nor in common tables, nor in common gatherings, nor in common conversations, nor in common agreements, nor in common confessions of faith, nor in common baptisms, nor in common ordinations, nor in common liturgies, nor in common prayers, nor in common blessings.
IV. DETAILED INTERPRETATION BY SAINT NICODEMUS THE HAGIORITE (from the Pidalion)
A. On Canon Ζ΄ of the Apostles
«Ὁ κανὼν οὗτος οὐ μόνον τοὺς Ἰουδαίους ἀπαγορεύει, ἀλλὰ καὶ πάντας τοὺς αἱρετικοὺς καὶ σχισματικούς. Διότι τὸ Πάσχα εἶναι ἡ ἑορτὴ τῶν ἑορτῶν, καὶ ἡ κορυφὴ τῆς πίστεως. Ὅθεν ὁ συνεορτασμὸς μετὰ τῶν ἑτεροδόξων εἶναι ἀρνησις τῆς Ὀρθοδόξου πίστεως. Οἱ Λατίνοι, καινοτομήσαντες τὸ πασχάλιον, καὶ ἑορτάζοντες μετὰ τῶν Ἰουδαίων, εἰσὶ σχισματικοὶ καὶ αἱρετικοί. Ὅθεν οὐκ ἔξεστι τοῖς Ὀρθοδόξοις νὰ ἑορτάζωσι μετ’ αὐτῶν, οὔτε εἰς τὴν Ἀνάστασιν, οὔτε εἰς τὴν Λειτουργίαν, οὔτε εἰς τὴν Ἀγρυπνίαν, οὔτε εἰς τὰς κοινὰς εὐχάς, οὔτε εἰς τὰς κοινὰς εὐλογίας.» (Pidalion, pp. 23–24)
This canon prohibits not only the Jews, but also all heretics and schismatics. For Pascha is the feast of feasts, and the summit of the faith. Wherefore joint celebration with the heterodox is a denial of the Orthodox faith. The Latins, having innovated the paschalion and celebrating with the Jews, are schismatics and heretics. Wherefore it is not permitted for the Orthodox to celebrate with them, neither in the Resurrection, nor in the Liturgy, nor in the Vigil, nor in common prayers, nor in common blessings.
B. On Canon Ζ΄ of the First Ecumenical Council
«Ἡ Σύνοδος τῆς Νικαίας οὐ μόνον διὰ τοὺς Ἰουδαίους ἀπεφάσισεν, ἀλλὰ διὰ πάντας τοὺς ἑτεροδόξους. Διότι τὸ Πάσχα εἶναι ἡ ἑορτὴ τῆς Ἀναστάσεως, καὶ ἡ Ἀνάστασις εἶναι ἡ βάσις τῆς πίστεως. Ὅθεν ὁ συνεορτασμὸς μετὰ τῶν Λατίνων εἶναι ἀρνησις τῆς Ὀρθοδόξου Ἀναστάσεως. Οἱ Λατίνοι, ἑορτάζοντες μετὰ τῶν Ἰουδαίων, καὶ καινοτομήσαντες τὸ ἡμερολόγιον, εἰσὶ σχισματικοί. Ὅθεν οὐκ ἔξεστι τοῖς Ὀρθοδόξοις νὰ ἑορτάζωσι μετ’ αὐτῶν, οὔτε εἰς τὴν Ἀνάστασιν, οὔτε εἰς τὴν Λειτουργίαν, οὔτε εἰς τὴν Ἀγρυπνίαν.» (Pidalion, pp. 145–147)
The Council of Nicaea decided not only on account of the Jews, but on account of all the heterodox. For Pascha is the feast of the Resurrection, and the Resurrection is the foundation of the faith. Wherefore joint celebration with the Latins is a denial of the Orthodox Resurrection. The Latins, celebrating with the Jews and having innovated the calendar, are schismatics. Wherefore it is not permitted for the Orthodox to celebrate with them, neither in the Resurrection, nor in the Liturgy, nor in the Vigil.
C. On Canon Α΄ of Antioch
«Ὁ κανὼν οὗτος οὐ μόνον τοὺς Ἰουδαίους ἀπαγορεύει, ἀλλὰ καὶ πάντας τοὺς αἱρετικοὺς καὶ σχισματικούς. Διότι οἱ Λατίνοι, καινοτομήσαντες τὸ πασχάλιον, καὶ ἑορτάζοντες μετὰ τῶν Ἰουδαίων, εἰσὶ σχισματικοί. Ὅθεν οὐκ ἔξεστι τοῖς Ὀρθοδόξοις νὰ ἑορτάζωσι μετ’ αὐτῶν, οὔτε εἰς τὴν Ἀνάστασιν, οὔτε εἰς τὴν Λειτουργίαν, οὔτε εἰς τὴν Ἀγρυπνίαν, οὔτε εἰς τὰς κοινὰς εὐχάς, οὔτε εἰς τὰς κοινὰς εὐλογίας.» (Pidalion, pp. 298–299)
This canon prohibits not only the Jews, but also all heretics and schismatics. For the Latins, having innovated the paschalion and celebrating with the Jews, are schismatics. Wherefore it is not permitted for the Orthodox to celebrate with them, neither in the Resurrection, nor in the Liturgy, nor in the Vigil, nor in common prayers, nor in common blessings.
D. On the General Canons of Joint Prayer
«Οἱ κανόνες ΜΕ΄, ΞΔ΄ τῶν Ἀποστόλων, Ι΄ τῆς Χαλκηδόνος, ΛΓ΄ τῆς Τρούλλου, ΙΔ΄ τῆς Β΄ Οἰκουμενικῆς, οὐ μόνον τὴν συμπροσευχήν ἀπαγορεύουσι, ἀλλὰ καὶ τὴν κοινὴν λατρείαν, τὴν κοινὴν ἑορτήν, τὴν κοινὴν εὐλογίαν, τὴν κοινὴν τράπεζαν, τὴν κοινὴν κλίνην, τὴν κοινὴν λουτράν, τὴν κοινὴν ὁδοιπορίαν, τὴν κοινὴν συναλλαγὴν, τὴν κοινὴν συνοικίαν, τὴν κοινὴν συναναστροφὴν, τὴν κοινὴν συνομιλίαν, τὴν κοινὴν συμφωνίαν, τὴν κοινὴν ὁμολογίαν πίστεως, τὴν κοινὴν βάπτισιν, τὴν κοινὴν χειροτονίαν, τὴν κοινὴν λειτουργίαν, τὴν κοινὴν εὐχήν, τὴν κοινὴν εὐλογίαν. Ὅθεν οὐκ ἔξεστι τοῖς Ὀρθοδόξοις νὰ ἑορτάζωσι τὸ Πάσχα μετὰ τῶν Λατίνων, οὔτε εἰς τὴν Ἀνάστασιν, οὔτε εἰς τὴν Λειτουργίαν, οὔτε εἰς τὴν Ἀγρυπνίαν, οὔτε εἰς τὰς κοινὰς εὐχάς, οὔτε εἰς τὰς κοινὰς εὐλογίας.» (Pidalion, pp. 62–63, 78, 412, 378, 198)
The canons 45 and 64 of the Apostles, 10 of Chalcedon, 33 of Trullo, 14 of the Second Ecumenical, prohibit not only joint prayer, but also common worship, common feast, common blessing, common table, common bed, common bath, common journey, common transaction, common dwelling, common association, common conversation, common agreement, common confession of faith, common baptism, common ordination, common liturgy, common prayer, common blessing. Wherefore it is not permitted for the Orthodox to celebrate Pascha with the Latins, neither in the Resurrection, nor in the Liturgy, nor in the Vigil, nor in common prayers, nor in common blessings.
OPEN LETTER TO THE ECUMENICAL PATRIARCH OF CONSTANTINOPLE
With paternal sorrow we write the lines that follow, having by the grace of God the awareness of our deficiency as regards repentance, formation, and our Orthodox life in the Holy Lord Jesus Christ our God. Concerning the particular and indeed eschatological matters of the Antichrist in this globalizing age, and also the fact that the Throne of the Ecumenical Patriarchate is located within a state and nation especially hostile and foreign to the Faith of pious and Orthodox Christians and to Hellenism everywhere on earth…
These are circumstances — we want to believe, prudently and not imprudently — for which you too, without the relevant pressures, threats and intimidations, in many decisions and actions contrary to or distinguishable from the Holy Orthodox Tradition, would not have acted, collaborated or participated. On the contrary, even walking on the razor’s edge of Orthodox Faith and Truth and standing on precipices on all sides… given also that “to be Orthodox is ever to walk a tightrope,” and recognizing, sympathizing and sharing in the exceedingly heavy Cross which you bear as Ecumenical Patriarch — especially in this eschatological era of the middle of the eighth millennium since the creation of the world —
yet nevertheless, always by duty and out of reverence, with fear and trembling before the Holy Lord Jesus Christ the only God, as the least members of the one Most Holy Orthodox Church — with much love and compassion but also with truth and discretion, by the grace of God (we want to believe) — we write the following.
As children to a father, we ask:
A) Why in the Synod of Kolymvari did you write the heresies…churches, when neither in the sense of the Orthodox Churches can we equate them, but MAINLY because the Symbol of Faith — which surely constitutes the dogmatic epitome of the Seven Holy Ecumenical Councils — explicitly and ORTHODOXLY refers to ONE Holy Catholic and Apostolic Church, that is, that outside of it there is no other Church of God, nor is there, nor does it exist, with the result that the phrasing becomes a springboard for equating the One Church with heresies, and the patching clarifications do not suffice to repair this dogmatic and theological error. Pardon me to venture to say: an impropriety! And this, whether done intentionally or unintentionally, directly offends our entire Sacred Tradition! You also compelled the hierarchs to sign the acts, as agreeing to everything.
Further, why did you post in the Synod hall and its environs symbols not consistent with our Sacred Tradition? And why did you set this Synod as closed and comprised exclusively and solely of those invited to it? And what exactly does the presence in the Synod of foreigners and heretics signify, while Orthodox hierarchs and clergy were excluded from it?
B) You surely know that the Pope, in an interview he gave, announced and expressed the expectation of an earthly Messiah. His statements:
“People, very soon the ‘Son of God’ will come, who will bring us peace. We have waited for this event for so many centuries and finally this will be fulfilled. He will bring peace, which we have so longed for and await, but the price of peace is that people will not have free will. But for the sake of peace on Earth, we must be ready to give up our freedom and submit to the one who will bring us peace.
We have done everything and do everything to bring about the coming of our ‘peacemaker,’ and behold he is already coming! He will bring us a new political reality to which we must all submit. There will no longer be divisions of people into religions, but all will worship one ‘god,’ for religious divisions brought only conflicts, but now all will be united and subject to him. Those who do not accept unity and agreement with the new order will be considered terrorists who destroy peace.
We have tried various paths, but finally the one has appeared who will fulfill our eternal desire, the one who will bring peace to the whole planet.”
At other times he publicly kissed the hands of known Zionists and enemies of Christ; you also know that on many occasions he performs the well-known satanic gesture symbolizing the horns of Satan. Therefore this man or this office — and because the Holy Lord and God and Savior Jesus Christ tells us that by the fruit we will know the tree — appears manifestly, plainly, and brazenly, and with impudence and audacity unrepentant; there is no way even mentally that he would align with anything Orthodox or submit to the Sacred Tradition of Orthodox Faith and Truth; and especially because by these acts he blasphemes directly against the Holy Spirit of God the Holy and Living, which you surely know is the only unforgivable sin, working out for the sinner judgment, destruction and annihilation, especially for the unrepentant participant in it.
This fact now compels us, willingly or unwillingly, to reckon the objectionable — namely, that in full knowledge and awareness or conscience you tolerate such things — or that by our silent tolerance we tacitly but clearly appear to consent to them.
C) That celebrated prayerful “all-night vigil” recently held in Italy with an à la carte selection of invited foreigners from around the world — nonbelievers and various heretics — what exactly was its aim? While the Holy Apostolic Constitutions, the Canons and the Seven Ecumenical Councils expressly forbid concelebration and common prayer with heretics, under severe anathema.
D) We are informed that a multitude of hierarchs abroad concelebrate, share communion and pray with foreigners, thereby leading the flock astray, while our Sacred Tradition as we wrote above is absolutely explicit and strict concerning such deviations.
E) Why did you tolerate even the suspicion of defamation of the reputation of that humble and very learned and steadfastly Orthodox and holy man, Archbishop Demetrios of America, regarding the scandal of the mismanagement of donations for the reconstruction of the Holy Church of Saint Nicholas, while the whole world knows exactly what has happened and who and how are responsible for that matter, and which of them remain unrepentantly within the bosom of the Holy Archdiocese of America.
P.S. The relevant article of the website that follows gives detailed information concerning this case.
“Perpetual storm at the Archdiocese of America with …” Bankingnews https://www.bankingnews.gr › mple-fakelos › articles 16 March 2020 — … the Church of Saint Nicholas receiving (according to at least the claimants) new large donations. In his attempt to rely on the old … And why did you tolerate such an architectural design of the new Holy Church which is foreign to our Sacred Tradition? And in which, as we were informed, recently a gathering was organized with the title “evening of… [sic]”!
F) Why do you tolerate within the bosom of the Church clergy who publicly acknowledge as parents openly declared sodomites — at the same time that you rightly suspend and remove from office a major Patriarchal Archimandrite whose hand… was investigated for material elements — are sins against inanimate things lighter than those against living persons?
Those little children who were baptized in the Name of the Creator of Heaven and earth and all things in them, and who made man, male and female, and commanded them to be fruitful and multiply and to form Orthodox families — what will they see, what will they hear, and what will they live in this house, in what family in the Name of the Almighty God ( “tremble, O sun; sigh, O earth”) and in what exactly have we cooperated, intentionally or unintentionally…and truly, what will be our reward for this?
Instead of denouncing as a Church such kinds of “sponsors” — rather “tolerances” to say the least — and “families” and entirely refraining from any related rite, lest in this matter too, willingly or unwillingly, we have all blasphemed against the Holy Spirit by participating and tolerating?
G) Concerning the work of canonizing the new Saints of the Orthodox Faith, I respectfully submit that, based on the Sacred Tradition of our Church, in those cases in which it is established that a candidate for canonization has taught or written in disagreement with Orthodox Faith, in no case is their canonization appropriate — even if he worked miracles in his life — otherwise it is as if we praise or accept heterodox teachings in the Church. And perhaps — alas — we may reach the point of choosing which Saint and which icon we will venerate and which we will not.
To this I would also take the opportunity to ask about the canonization of Patriarch Anthimos III (1822–1824), who was a Confessor and of blameless life, an uncompromisingly Orthodox Patriarch. Therefore I humbly beseech you, as the least member of the Church, to bring his file up to date and for consideration in favor of his canonization.
H) Regarding the Esphigmenou (Esphigmenites) under Methodios — as to their perceptions and methods I disagree; indeed, recently the Abbot of the Holy Monastery denied even the sanctity of the Venerable Elder Paisios — however, and forgive me, I much more disagree with sending the police against them, flogging them, and isolating them into decay and exhaustion. Nor do I agree with police rule and policing on Mount Athos, nor with the appointment of the present commander about whom we are informed that he was a former head of the National Intelligence Service (E.Y.P.). As you understand, all of this insults and cruelly degrades the unique polity [of Mount Athos]. Certainly the place must be protected from profane and threatening elements, but in no case in this manner. I realize there are issues, and indeed serious ones, regarding the Russian element and its influences on the basis of Slavic internationalism (we know well that the Russians covet Jerusalem, Mount Athos and the Patriarchate); but that does not mean that because of these things we should crush Greek Orthodox monasticism. It is a fact that they have “planted” many “embassies” in various places and exert influence, but the solution will be given in another way, not this one; and frankly, all this reality and truth, forgive me to say, does not forgive the recognition of the former schismatics in Ukraine. Saint Anthimos the III, the Great, as the late Georgios Lampakis called him, and whose canonization I hereby request, never lowered the banner of Orthodox Faith and Tradition before any worldly power and authority; this he endured in prison, torture and exile. I sincerely and modestly pray that we may be joined to him!
I) The mark has already begun, as you possibly know… the method is called isotopic marking and is carried out in the process of issuing the new electronic identity card: where, during the photographing of the face, a laser beam is emitted on the forehead which invisibly but scan-detectably inscribes into the barcode system the number of the beast, 666, as the unique identifying number in the worldly (apparently, based on the signs of the times and even in the ecclesiastical) authority. In other words, the cataloguing and numbering of man into the accursed Antichrist system is already taking place, as our holy ones, old and new, have warned, and which is said to be associated with the supercomputer of Brussels (artificial intelligence and modern information systems), whose initial letters paradoxically are B.E.A.S.T. (BEAST: THERION, Revelation ch.13 vv.17-18). Yet few shepherds have prevented the flock from this most certain and irreversible slaughter and destruction.
P.S. Online information on isotopic marking: https://www.facebook.com/100014918025949/videos/650787960519946
What do you consider regarding all the above… will you take them up?
Forgive me to say that for this time it may be advantageous primarily for the Christian to confess, or even to suffer martyrdom, by the grace and power of God, for the day of our accounting before the Judge-Giver of the Contest of God and the life to come, who will be the only eternal and true one.
We await eagerly your response, for the times do not wait.
Let us perhaps all the fullness of the Church reflect upon to whom we have our defense on the fearful and most terrible day of Judgment.
You know with what spirit, how and why I write all this to you.
Choosing, I fervently wish the salvation and sanctification of the whole world, but as you know better than I, such is impossible without Orthodox Faith, Truth and life — without pain, toil, offering and sacrifice. The times do not wait and the hour of death is uncertain, and may it be that this hour becomes an hour that leads to the Resurrection, to eternal Life, to Salvation and the sanctification of the whole world. Amen, may it be so!
AND TO THE ONE TRIUNE GOD BE GLORY AND THANKSGIVING AND WORSHIP FOR EVER AND EVER AMEN!!!
