I ONLY ALIGN AND FOLLOW ORTHODOX IN MIND HEART AND ACT PATRIARCHS ARCHBISHOPS BISHOPS PRIESTS AND CLERICS IN THE ONE AND ONLY SACRED CATHOLIC AND APOSTOLIC ECCLESIA

I ONLY ALIGN AND FOLLOW ORTHODOX IN MIND HEART AND ACT PATRIARCHS ARCHBISHOPS BISHOPS PRIESTS AND CLERICS IN THE ONE AND ONLY SACRED CATHOLIC AND APOSTOLIC ECCLESIA

 Because the "scab" has now hardened—rather, it has turned to stone, or more precisely, it has become petrified—and there is a great danger that it will fuse with the entire ecclesiastical body, like the tortoise with its shell...

And because none of the great ones, the cornerstones, speak...

A small and humble, discarded pebble shall speak...

A) There exists a title:

His All-Holiness the Ecumenical Patriarch

This title—particularly the term "All-Holiness," which is not even attributed in the entirety of Holy Scripture to anyone except the one and truly All-Holy God and Lord Jesus Christ—is certainly, but especially, unacceptable to be attributed to one who does not think Orthodoxly, but also speaks and acts contrary to Orthodoxy!!!

And this from his public presence, actions, and words:

When he convenes and organizes an anti-Orthodox, invalid synod which inscribes heretical churches and confessions;

When his hierarchs in Europe, but also he himself and those with him, concelebrate and copray with heretics, at the very least;

When he prepares and announces a common celebration of Pascha with the pope, which the Holy Orthodox Synods expressly and categorically forbid!!!

When he decides and ordains alone, on behalf of the entire Catholic and Apostolic Ecclesia, concerning all vital, dogmatic, and sacred traditional matters;

When he again intervenes uncanonically in the nomocanonical affairs of the local Patriarchates, Archbishops, and Bishops;

And in summary, whenever he acts as upon accomplished facts, and indeed upon ecumenical matters of the Church, which by definition require, according to Sacred Tradition, an Ecumenical or at least a Local Synod (and the latter certainly concerns some of the other Patriarchs, Archhierarchs, and Bishops), as if he were and acts and speaks as a new pope in the East, with primacy and infallibility, offending the absolutely concordant Synodical System of the Eastern Orthodox Church according to Sacred Tradition—except for that of the local Synod of the Patriarchate, which he absolutely controls in a distorted sense of obedience in the Church and in Christ God!!!—in violation and transgression of the Sacred Tradition of the Eastern Orthodox Church and the foundational Canons and Ordinances of the Holy Apostles and Holy Fathers in the one Church!!!

B) It is unacceptable for an Archbishop and an "inclusive Archiepiscopal Synod of ten Ierarchs" instead of the Canonical one, namely the plenary assembly of all the Bishops—about eighty and more—to urge the cataloging-identification of the Antichrist system 666—χξς'—whether through the electronic identity card or through the personal number, even though there exists the relevant Encyclical 2641/98 which expressly and unequivocally condemns every related action of issuance or possession!!! And concerning which many Saints of the Orthodox Faith have also pronounced...

C) It is unacceptable for Archbishops and Bishops, Archhierarchs, to speak of attraction or even love of man for man, casting impurity upon the holy and undefiled waters of the Orthodox Faith and Sacred Tradition, and indeed for a passion and sin which God Himself condemns with heavenly fire and complete annihilation of Sodom and Gomorrah, and with His eternally condemnatory and irrevocable word on the Day of Judgment: "Outside the dogs," and that male sodomies not only do not enter the Kingdom of God, but unrepentant are cast into the unquenchable fire eternally!!!

D) It is inconceivable for Patriarchs and Archbishops and Archhierarchs to oppose the Precious and Life-Giving Cross and the Crucified Lord and God and Savior our Jesus Christ, as modern Cross-fighters, abolishing and blaspheming the Faith of Truth by removing and distancing the Cross and the Crucified Lord from behind the Holy Altar and from the Holy Bema of the Holy Ecclesia, which are now desecrated after this sacrilegious and punishable blasphemy!!!

And the arguments they invoke are also blasphemous falsehoods, even more than the crime committed, because the Ecclesia from the beginning not only had the Cross in the Holy Bema and on the Holy Altar, but many—countless—Holy Churches were built in the shape of a cross, and on the parapets of the Holy Iconostasis there is the Precious and Life-Giving Cross, and in every Iconography-wall painting, and on the vestments of the celebrants, and the pews, and the curtains, and the Holy Vessels; and in summary, there was no sign or place where the Precious and Life-Giving Cross and the Crucified Lord were not present and found!!!

E) It is inconceivable for an Archbishop of the Orthodox Church to be present and consent to the Baptism of infants, who after the Holy Mystery are handed over to a pair of sodomites, blaspheming against the Holy Mystery and nullifying it, because he delivered—handed over—two newly Baptized infant members of the Theandric Body into the hands of lawless and impious blaspheming sodomites!!! —Similarly speaking also about the priest who performed this baptism—

These five loaves which we have set forth are infected with fungus-mold—and it is unacceptable for them to be placed in the Prothesis of the Loaves, and precisely for this reason, if they are not restored, they will permanently destroy the whole, which we certainly and sincerely pray against, preferring their and our as well Salvation...

The Sacred Tradition has been trampled by many and in many ways.

Worthy and holy Patriarchs, Archbishops, Bishops, Ierarchs, Egumens, but also simple Clergy and Monasts who rightly divide the Word of Truth and live piously and Orthodoxly, are ruthlessly persecuted, mocked, slandered, marginalized, and their positions are seized by Eretical, impassioned people full of spiritual, psychic, and bodily abominable passions, who persist unrepentantly in their heretical doctrines, their psychic and bodily passions—fratricidal usurpers like the scribes and pharisees of old, hypocrites but doubly deserving of their Gehenna, betraying and Crucifying doubly more than they the Theanthropos Lord Jesus Christ Himself, those who unrepentant will receive a double gehenna!!!

All such unrepentant fall under the anathemas of the Holy and God-bearing Fathers of the Faith, and of themselves have been cast out and cut off from the Theandric Body of the Theanthropos Lord Jesus Christ God, cutting themselves off and mortifying themselves as spiritual suicides!!!

I do not align myself to them and do not follow...

Based on the Holy Fathers of the Faith, persisting and enduring unto death in the Theandric Body of the one Ecclesia of the Theanthropos Lord Jesus Christ, we must have no communion and no commemoration with heretics, but on the contrary, we ought to be absolutely cut off and separated from them, praying that the All-Good God grant them, as well as us, repentance and return to the bosom of the Mother Ecclesia for their and ours Salvation...

Few members of the Orthodox Church, in certain jurisdictions and through actions of some hierarchs, has introduced practices and positions that diverge from the unchanging Holy Tradition preserved by the Seven Ecumenical Synods, the local councils in full accord with them, and the consensual teaching of the Holy Fathers. These divergences manifest as innovations in ecclesiology, liturgical discipline, moral teaching, relations with heterodox, confessions, and the administration of the Holy Mysteries, often under the influence of secular pressures or ecumenist ideologies foreign to Patristic Orthodoxy.

The following enumeration presents 153 distinct facts and events illustrative of such divergences, drawn from historical and recent developments in various local Churches (particularly Constantinople, Ellas, America under the Ecumenical Patriarchate, Alexandria, and others).

1. Participation of Orthodox hierarchs in the World Council of Churches since 1961, implying recognition of Protestant bodies as “churches.”

2. Joint prayers and liturgical gestures with heterodox and non-Christian leaders at Assisi and subsequent interfaith gatherings.

3. Lifting of mutual anathemas with the Roman Catholic Church in 1965 without repentance from papal doctrinal differences.

4. Repeated joint liturgies and prayers between the Ecumenical Patriarch and Roman Catholic popes.

5. Declarations by some hierarchs that Roman Catholics possess valid mysteries, seen as contrary to traditional patristic teaching.

6. Agreements referring to the Roman Catholic Church as a “sister Church.”

7. Recognition or negotiation about the validity of Anglican orders in dialogue contexts.

8. Language in pan-Orthodox documents referring to heterodox communities as “Ecclesia.”

9. Participation in modern councils claimed as pan-Orthodox despite significant absences.

10. Failure of recent councils to explicitly condemn ecumenism as heresy in doctrinal definitions.

11. Granting of autocephaly to schismatic groups -Ukraine- without consensus among all local Orthodox Churches.

12. Reception of schismatics without repentance or rebaptism in some cases.

13. Breaking of communion between major Patriarchates Constantinople-Rusia over unilateral decisions.

14. Public baptisms of children adopted by same-sex couples without clear accompanying doctrinal statements. 

15. Defense of such baptisms by some hierarchs without condemning the underlying lifestyle as sinful.

16. Silence or mild rebuke from some synods regarding clergy who tolerate or fail to condemn homosexual unions.

17. Recognition of heterodox baptisms as valid without rebaptism, contrary to stricter traditional practice.

18. Reception of non-Orthodox converts by chrismation alone in many jurisdictions without reaffirmation of canonical form.

19. Increased use of pouring or sprinkling in baptism instead of traditional triple immersion.

20. Laxity in requiring strict preparation for Holy Communion, allowing frequent reception without prior confession.

21. Reduction in the frequency and rigor of personal confession, with some parishes adopting general absolution approaches.

22. Permitting multiple remarriages after divorce beyond the traditional patristic limit.

23. Discussion and partial revival of female diaconate in some jurisdictions, altering traditional clerical roles.

24. Introduction of female altar servers in certain parishes, contrary to ancient canonical norms.

25. Shortening of liturgical services to suit modern schedules, perceived as diminishing traditional worship.

26. Introduction of pews in churches, altering traditional posture and movement in worship.

27. Use of organs or other non-traditional instruments in some diaspora parishes.

28. Clergy appearing in public without traditional cassock or beard in some jurisdictions.

29. Reduction or laxity in Great Lent fasting rules as practiced pastorally.

30. Permission for second marriages of clergy widows in some cases, against ancient canonical tradition.

31. Mixed marriages without strict canonical commitments to Orthodox baptism for both spouses.

32. Statements by senior hierarchs criticizing traditionalist values.

33. Involvement by church leaders in secular or environmental symposia equating Orthodox theology with secular or ecumenical views.

34. Acceptance of evolutionary theory as compatible with the Genesis account in some theological writings.

35. Promotion of modern theological trends labeled “neo-patristic” by critics.

36. Dialogues and statements implying a “branch theory” of ecclesial identity.

37. Joint declarations with Roman Catholic counterparts on shared baptismal validity.

38. Participation in gatherings with shared pulpits with Protestant or other Christian leaders.

39. Attendance by Orthodox hierarchs at events perceived to promote LGBTQ inclusion.

40. Failure by some church leaders to unequivocally condemn civil same-sex marriage laws.

41. Changes in church rhythm and iconography departing from traditional norms.

42. Use of Western-style statues in Orthodox contexts.

43. Liturgical translations altering traditional texts for perceived inclusivity.

44. Women serving in expanded roles beyond traditional limits in some parishes.

45. Overemphasis on social justice themes in preaching over ascetic struggle and repentance.

46. Acceptance of cremation in some jurisdictions, seen as against traditional burial practice by burning the dead!!!

47. Acceptance of modern identification technologies based upon 666-χξς΄ without explicit synodal guidance.

48. Historical cooperation of certain patriarchates with antiChrist political powers.

49. Continued commemoration of controversial hierarchical figures despite debates over their actions. 

50. Membership of certain Orthodox Churches in international ecumenical bodies.

51. Support or alignment with secular state policies blurring Church-state boundaries.

52. Silence on moral issues in favor of geopolitical alliances.

53. Failure of modern councils to address liturgical calendar controversies.

54. Unilateral actions by Patriarch claiming extended primacy beyond first-among-equals.

55. Dialogues with non-Chalcedonian groups that appear to recognize shared mysteries.

56. Joint commissions that revisit historical condemnations of heterodox doctrines.

57. Promotion of the concept of “eucharistic hospitality” that some see as diluting canonical communion norms.

58. Hierarchs attending non-Orthodox ordinations as observers.

59. Ecumenical vespers with shared readings and prayers.

60. Modernist architecture in new churches departing from Ecclesia tradition.

61. Lax confession practices reducing traditional discipline.

62. Clergy ''economy'' used to override canonical norms in divorce and remarriage matters.

63. Acceptance of contraception in clergy guidelines.

64. Criticism of monastic rigor as outdated Tradition practice.

65. Establishment of interfaith centers on or near Orthodox holy sites.

66. Hierarchs praising heterodox leaders as spiritual brothers without clarifying doctrinal differences.

67. Relaxation of clerical appearance norms without canonical framing.

68. Use of revised liturgical rubrics shortening traditional vigils.

69. Introduction of additional weekday evening liturgies that diverge from traditional practice.

70. Clergy involvement in secular entertainment or popular culture.

71. Promotion of secular psychology over traditional patristic prayer practices.

72. Influence of Western scholastic methods in academic theology.

73. Dialogues that question the traditional theological framing of doctrines such as the Filioque.

74. Statements about “two lungs” of the Church seen as equating Eastern and Western ecclesiology.

75. Participation in documents that appear to soften ecclesiological differences with Herecies.

76. Non-canonical interference by local Churches in matters outside their jurisdiction.

77. Recognition of Ukrainian autocephaly by some without full pan-Orthodox consent.

78. Resulting schisms over decisions related to autocephaly in world Orthodoxy.

79. Public scandals from actions of hierarchs on moral issues without clear canonical accountability.

80. Continued tolerance of clergy with modernist or secular views.

81. Decline in monastic vocations attributed to secular cultural influence.

82. Commercialization of pilgrimage sites.

83. Use of mass media for self-promotion rather than evangelism.

84. Administration of ecumenical awards to heterodox leaders.

85. Participation in joint environmental declarations with non-Orthodox partners.

86. Criticism of traditionalist defenders of doctrine as rigid or fundamentalist.

87. Promotion of “open Orthodoxy” concepts perceived as liberalizing tradition.

88. Failure to condemn secular practices like yoga or Eastern mysticism when adopted by believers.

89. Liturgical dance or non-canonical expressions in some communities.

90. Women readers serving in expanded roles beyond traditional norms.

91. Altered fasting practices broadly justified for “health reasons.”

92. Acceptance of IVF and other reproductive technologies without clear theological evaluation.

93. Perceived indirect acceptance of pride events in Orthodox pastoral settings.

94. Silence on transgender issues by hierarchical leadership.

95. Modernist catechesis insufficiently rooted in classical patristic teaching.

96. Joint Bible society initiatives with Protestant bodies perceived to blur doctrinal boundaries.

97. Shared educational institutions with non-Orthodox theological faculties.

98. Recognition of Protestant baptisms without rebaptism in some contexts.

99. Dialogues suggesting mutual recognition of orders with heterodox groups.

100. Recent documents on marriage seen as relaxing patristic rigor.

101. Pastoral letters that soften doctrine on cohabitation and family life.

102. Clergy routinely in secular dress in non-liturgical settings.

103. Shortened akathists and prayer services reducing traditional devotional life.

104. Increasing use of electronic devices in the altar and on liturgical stands.

105. Ecumenical doctrine preaching and gatherings that blend Orthodox teaching with secular or interfaith language.

106. Interfaith iftars and other multi-religious events attended by Orthodox clergy.

107. Hierarchs publicly praising antiChrist or non-Christian leaders without critical doctrinal context.

108. Perceived failure to address occult or syncretistic practices among believers.

109. Modernist hymns composed that lack established liturgical tradition.

110. Altered Iconostasis designs diverging from canonical aesthetics.

111. Western choral polyphony dominating liturgical music in some parishes.

112. Reduction in overall Divine Liturgy time for convenience.

113. Clothing or attire in church perceived as inconsistent with traditional modesty norms.

114. Co-liturgy services incorporating non-Orthodox elements.

115. Perceived promotion of innovation over fidelity to tradition.

116. Academic conferences questioning core doctrines from a modernist perspective.

117. Silence or lukewarm responses to abortion issues in political contexts.

118. Support for secular mandates without theological discernment.

119. Hierarchs closing churches -covid- under secular pressure without robust canonical resistance.

120. Responses to global crises seen as overly compliant with secular authorities.

121. Modernist explanations of miracles that diminish supernatural interpretation.

122. Tolerance of new age influences in educational and pastoral contexts.

123. Failure to explicitly condemn occult or syncretistic practices.

124. Joint ecological encyclicals with heterodox bodies that merge secular science with theology.

125. Attendance by Orthodox leaders at events perceived as associated with secret societies.

126. Liturgical rites altered in ways that depart from established traditional form.

127. Laxity on Sunday observance in some pastoral guidance.

128. Commercial festivals in parishes that distract from ascetic life.

129. Ecumenical Christmas greetings that downplay doctrinal distinctiveness.

130. Shared pulpits in dialogues with Protestant or other Christian leaders.

131. Indirect recognition of heterodox saints through shared liturgical calendars.

132. Modernist hagiography that diverges from traditional patristic accounts.

133. Reduction in feast vigil observances.

134. Casual episcopal vesture in non-liturgical settings.

135. Promotion of intercommunion ideas contrary to canonical communion norms.

136. Failure to enforce canonical penalties for breaches associated with heterodox cooperation.

137. Ecumenical theological faculties shaping clergy education.

138. Joint seminaries or theological programs proposed with non-Orthodox institutions.

139. Discussions about altering Paschal calculations outside canonical consensus processes for a common Paschal with the eretic popelatins.

140. Tolerance of unresolved ritualist schisms (Old Calendarist groups) without canonical handling.

141. Modernist views on eschatology that downplay traditional prophetic teachings.

142. Devaluing teachings on Antichrist and traditional end-times doctrine.

143. Ecumenical statements on cults or movements that conflate Orthodox doctrine with secular categories.

144. Hierarchs praising secular democratic structures without theological nuance.

145. Participation in United Nations religious forums without clear Orthodox theological framing.

146. Promotion of religious pluralism that departs from Patristic Ecclesiology.

147. Adoption of the Revised Julian (New) Calendar by some Churches.

148. Calendar reform controversies continuing to affect Orthodox unity.

149. Calendar reform with schisma results some falling in heresis and ecumenical influence.

150. Ecumenical influence in liturgical and canonical matters.

151. Contemporary theological education as secularized and heretic rather than rooted in Holy Tradition.

152. Abandonment of Patristic and ascetic practice in Ecclesia life.

153. Modern cultural accommodation in Orthodox practice.

These deviations represent a collective departure from the sacred deposit of faith as guarded by the Holy Seven Ecumenical Councils and the Fathers. True Orthodoxy calls for repentance, return to Patristic rigor, and unwavering confession of the One Orthodox Ecclesia outside of which there is no Salvation.

May the Lord have mercy and guide His flock back to the path of its Holy Tradition of the Ellenic Orthodox Ecclesia!!!