REPUBLIC OF GREECE
CHURCH OF THE GENUINE ORTHODOX CHRISTIANS OF GREECE
HOLY SYNOD
KANINGOS 32 (3rd floor)
106 82 ATHENS
TEL. 21038 28 280 - FAX 21038 47 365
ΕΛΛΑΣ – GREECE
www.ecclesiagoc.gr
Protocol No. 3403
Athens, March 21/April 3, 2025
“Thy Cross, O Lord, is life and resurrection for Thy people….”
(Sticheron at the Praises of Sunday Matins, Plagal of Tone 2)
Beloved Fathers and Brethren, Children in the Risen Lord:
We have arrived yet again at Orthodox Pascha, at the inexpressible joy of life, light, and eternity. The certainty of the Resurrection of our Lord Jesus Christ brought surpassing joy to His Disciples and Apostles. This Grace and joy are treasured up in our Holy Church, and we participate in it by means of the Holy Mysteries and virtues.
Every Sunday in the Church’s liturgical year, we hear in the Matins Gospel the very same joyful tidings of the Resurrection, which the blessed Myrrhbearing Women received from the Holy Angel. And just as they did, we hasten “with fear and great joy” (St. Matthew 28:8) to transform the tidings of the Resurrection into experience, that is, to realize it in the conduct of our inner and outer life.
The Resurrection of Christ constitutes an assurance that, with death, we also pass into eternal life. On account of this, the Holy Chrysostomos so decisively stresses in his Catechetical Oration: “Let none fear death, for the Savior’s death has freed us!”
* * *
Beloved Brethren:
Let us not forget that the sacrifice remains engraved upon our Risen Lord; that He indelibly bears the tokens of the Divine Suffering, for the Cross and the Resurrection are inseparable. In glorifying the Resurrection, we also glorify the Life-Giving Cross, since through it the passage and transition from death to life was accomplished.
The Theanthropic Lord lived by the Cross in this world of corruption, that He might show us how to overcome our confinement therein. He lived in wondrous obedience to the Heavenly Father, immediately repulsing the tempting suggestions of untimely and unnecessary indulgences in life’s necessities, as well as those of avoiding suffering, sacrifice, and death.
If we, too, reject the temptations of sin and endure patiently the pains of our own afflictions, the Divine gift of holiness can be poured out and bestowed also upon us who are faithful Orthodox Christians.
Saint Gregory the Theologian exhorts us to this when he writes, “Be crucified with Him, die with Him, and be buried with Him eagerly, that you may also be resurrected with Him, be glorified with Him, and reign together with Him” (Oration 38, “On the Nativity,” ch. 18).
The order of the Church’s Great Fast, which precedes the Holy Resurrection, has this in view: how we may cast off the burden of the aberrations of both body and soul which alienate us from the Cross and the Resurrection. Without this, salvation is not attained and is not to be found. Only through the Cross-bearing path of life do we experience the exodus of resurrection and the freedom of eternity.
* * *
Beloved Fathers and Brethren:
True Pascha on earth, as a foretaste of the eschatological Pascha in the Kingdom of Heaven, cannot be celebrated without these indispensable prerequisites: the casting away of every evil and vice; the repudiation of every shameful deed; the purification of the heart and the adornment with the Divine virtues, that we may attain the vision of the radiant Pascha. Only those who are arrayed in such radiance, who are light-bearers and Christ-bearers, are able to enter into the Bridal Chamber of the Divine Glory, into the longed-for Paradise of delight. We are reminded of this by our Paschal candles, which we light from the holy Bema, as receiving Light from the unwaning Light.
This bright and holy Day do we steadfastly proclaim, since the preservation of the eternal Orthodox Paschalion of our Church does and will abide unaltered and free from innovation. Every attempt at the supposed astronomical “correction” thereof, which has been pursued and is pursued by the fallen Ecumenists for the sake of concelebrating with the heterodox, is condemned by our Orthodox Faith and Tradition.
May we—as genuine children of Holy Orthodoxy—be found worthy of the eternal Pascha of incorruption in the Kingdom of the Triple-Sunned Godhead. Amen!
Christ is Risen! Indeed He is Risen!
The Archbishop
† KALLINIKOS of Athens
The Members
† GERONTIOS of Piraeus and Salamis
† CHRYSOSTOMOS of Attica and Boeotia
† GREGORIOS of Thessalonica
† PHOTIOS of Demetrias
† MOSES of Toronto
† DEMETRIUS of America
† AMBROSIOS of Philippi and Maroneia
† KYPRIANOS of Oropos and Phyle
† KLEMES of Larisa and Platamon
† AMBROSE of Methone
† AUXENTIOS of Etna and Portland
† CHRISTODOULOS of Theoupolis
† MAXIMUS of Pelagonia
Assistant Bishops
† DANIEL of Nikopolis (Jakarta)
† KALLINIKOS of Talantion
† BENEDICT of Astoria
[signed and sealed as a BONA FIDE COPY]
The First Secretary of the Holy Synod
† Photios of Demetrias
REPUBLIC OF GREECE
CHURCH OF THE G.O.C. OF GREECE
HOLY SYNOD
KANINGOS 32 (3rd floor)
106 82 ATHENS
TEL. 21038 28 280 - FAX 21038 47 365
ΕΛΛΑΣ – GREECE
www.ecclesiagoc.gr
Athens, April 2/15, 2024
Protocol no. 3323
“[Vouchsafe us] to come with pure hearts to Thy glorious and Holy Resurrection, the mystical Pascha whereby Adam hath returned to Paradise.”
(Sticheron at Vespers on Thursday of the Third Week of Lent)
Beloved Fathers and Brethren in the Risen Lord:
We have come yet again to Holy Pascha, to the indescribable and inexpressible joy over the victory of Life over death. We have tasted yet again through the Mysteries the Heavenly Kingdom of our Tri-Hypostatic God; we have enjoyed the divine glory and beauty of the glorious Body of the Church of Christ, which is the new Paradise. We exult in the spiritual freedom which our Redeemer and Savior abundantly bestows on us in His boundless goodness.
In historical terms, Pascha was the passage of the Jewish people from slavery in Egypt to freedom in the land of Canaan. In spiritual terms, however, according to St. Gregory the Theologian, Holy Pascha is for the Christian people the passage from things below to things on high, from earthly things to heavenly things, from death to Life (see his oration [45] on Holy Pascha).
The Apostle Paul assures us that “Christ our Passover is sacrificed for us” (I Corinthians 5:7). Our own Christian, mystical Pascha is the change from inner slavery to inner freedom, from sin to virtue, from fear to fearlessness, from earth to Heaven, from spiritual death to eternal life, from the captivity of the Devil to the liberty of the children of God.
Our Risen Lord Jesus Christ has now opened to us the path of salvation, being Himself the “Way” (St. John 14:6) and the “Door” (St. John 10:9) to eternal life. Already in Christ we pass spiritually in our souls from the darkness of sin to the Light of Grace. As long as we walk with our Lord, the God-Man, His Light guides our steps, so that we do not stumble (St. John 11:9-10) at every impediment that exalts itself to hide from us the knowledge of Christ (II Corinthians 10:5).
St. Symeon the New Theologian reminds us that withdrawal from sin marks an entrance, as it were into a tomb, into humility and repentance. But there it is that Christ finds us. And then it is that He raises us up to a mystical resurrection even during this life, something which constitutes participation in His Divine Glory (see Catechesis 13).
* * *
Beloved Brothers and Sisters in Christ:
The entire period of struggle during Great Lent was precisely our spiritual journey and sacrifice, to the end that we might attain to Holy Pascha in a fitting manner. The divine and Paschal sense of meeting and union with our suffering and Risen Redeemer is achieved according to the measure of our Lenten preparation. It is only when purified in their senses that people can rejoice in and experience the Light of the Resurrection. The purity that is required comes through bodily fasting, spiritual self-control, and tears of repentance in the soul, in keeping with the unerring therapeutic tradition and experience of Orthodoxy.
If we are to become radiant in the eyes of God and worthy of the divine splendor of Pascha, we must cast off from upon ourselves and from within ourselves the “garment of self-indulgence,” that is, captivity to the passions, and be clothed in “the bright raiment of
abstinence” (Matins on Tuesday of the Third Week of Lent, Ode 2 of the first Canon), for only in this state do we have true communion with Christ the Savior.
And now that the joy and respite of Pascha has come, the season of the Pentecostarion with the consolation that it affords and the abundance of the foods that it permits, let us not forget or forfeit the sole means of closeness and abidance with God: self-control, a pure heart, a bright and prayerful mind, and the good deeds of true faith, repentance, and virtue.
* * *
Beloved children in the Lord:
May our Christian calling and life remain ever resurrectional, life-bearing, and true, until our Risen Lord receives us too into the eternal blessedness of the repose which rightly awaits those “who have died in the Lord” (Revelation 14:13)!
Christ is Risen! Indeed, He is Risen!
The Archbishop
† KALLINIKOS of Athens
The Members
† GERONTIOS of Piraeus and Salamis
† CHRYSOSTOMOS of Attica and Boeotia
† GREGORIOS of Thessalonica
† PHOTIOS of Demetrias
† MOSES of Toronto
† DEMETRIUS of America
† AMBROSIOS of Philippi and Maroneia
† KYPRIANOS of Oropos and Phyle
† KLEMES of Larisa and Platamon
† AMBROSE of Methone
† AUXENTIOS of Etna and Portland
† THEODOSIOS of Bresthena
† CHRISTODOULOS of Theoupolis
† MAXIMUS of Pelagonia
Assistant Bishops
† DANIEL of Nikopolis (Jakarta)
† KALLINIKOS of Talantion
† BENEDICT of Astoria
[signed and sealed as a BONA FIDE COPY]
The First Secretary of the Holy Synod
† Photios of Demetrias
CHURCH OF THE G.O.C. OF GREECE
HOLY SYNOD
KANINGOS 32 (3rd floor)
106 82 ATHENS
TEL. 21038 28 280 - FAX 21038 47 365
ΕΛΛΑΣ – GREECE
www.ecclesiagoc.gr
Athens, March 23/April 5, 2023
To be read in Church
Protocol no. 3243
“O Thou Who art risen from the dead, raise us up who have fallen into sin”
(Resurrectional Sticheron in the Fourth Tone)
Beloved Fathers and Brethren in the [Risen] Lord:
The Lord Jesus Christ, the Savior and Healer, out of His exceeding goodness and compassion came “among us” and underwent dreadful suffering, the shame of insults and of the Cross, death, and burial, so as to overcome by His might our enemy, the Devil, to put death to death and to bestow freedom, life, and Resurrection by His Arising that saves the world.
God the Word came to earth and was made flesh, that is, assumed without sin our human nature, infirmity, poverty, and lowliness in an hypostatic union with Himself. In this manner He deified human nature, without laying aside its characteristic properties, which He maintained unaltered and preserved unchanged after the God-befitting union. Through all of His redemptive work and especially His Resurrection from the dead on the third day, He opened wide thenceforth the gates of Heaven so that nothing might impede our ascent and entry thereinto.
Our Lord, the God-Man, opens the Heavens which Adam had closed for our kind by his disobedience. He Who alone loves mankind descended into Hades and took up with Himself our Forefather and the Righteous of old, who had unjustly been held captive, and He awaits us, and indeed all of us, in His eternal Kingdom!
* * *
The Risen Christ, our true God, regenerated us “of water and of the Spirit” (St. John 3:5), granted us the pledges of the good things for which we hope, and confers on us boundless benefits in His Holy Church, above all providing us with the spiritual repast of the Divine Liturgy, in order to render us immortal and to draw us out from the most baneful graves of sin.
However, just as at His Advent upon earth the multitude of people who heard His Divine words and saw His astounding miracles disbelieved by reason of the blindness of their spiritual senses, so also in every age, our own as well, the majority of people disbelieve, even though they hear and see the Risen One through His Church, by way of His Divine Scriptures and His wonderworking Saints.
Yet the problem is not only with unbelievers and false believers. It is also with us, the faithful, when we suffer spiritual defeat of any kind and when, out of spiritual sluggishness and indolence, we feel ourselves to be prisoners of our adversary, the Devil, through the malignancy of sin.
It is then, St. Isaac the Syrian admonishes us, that we should recall what effort we put forth at another time, what a struggle we waged, and what zeal we displayed to be delivered from spiritual captivity, and also what groans of repentance we emitted so that negligence might depart from us and Divine consolation might come to us again. In this way, awakening truly occurs, the flame of Divine zeal is rekindled, and hope rises up. Then it is that the soul rises from the dead and returns to its former good rank and estate (see his Second Discourse). Behold the experience of the Resurrection in our humble life!
St. Symeon the New Theologian proclaims that it is for this reason that God became man and was crucified, died, and arose, that He might grant us resurrection of the soul in this life. Then is our much-distracted mind corrected and collected in prayer and the study of the Divine words. Then is it healed and acquires knowledge and awareness of itself and of God (see Alphabetical Chapters, 12).
* * *
Brethren and Fathers in the Risen Lord:
Christ arose also for us, the faithful of this contemporary age, who have been Baptized in the Orthodox manner and who confess His Truth with all boldness. So when we turn aside from some of His saving commandments, let us believe with unshakable certainty that we will not fail to attain to “health of soul.” Even for those of us who are negligent and remain behind, the Lord arose in order to draw and urge us on to His holiness!
As many as have fasted joyfully, but also as many as have fasted deficiently, let us repent enough to approach with faith Divine Communion of His precious Body and Blood, so that we may be filled with spiritual fragrance. As many as have kept our bodies pure from the filth of any carnal sin, strengthened, of course, by Divine Grace, let us approach the Table of Immortality, not on account of our righteousness, but on account of the goodness of Christ, the Most Pure Bridegroom. Let us receive healing of soul and body, and let us share in the exultation of divine delight: “This is the day which the Lord hath made; let us rejoice and be glad in it” (Psalm 117:24).
May we prove to be true pilgrims of the All-Holy Trinity upon earth, through a peaceful and tranquil life, and may we worship our Thrice-Holy God in Heaven unto the ages of ages. Amen!
Christ is Risen! Indeed He is Risen!
THE HOLY SYNOD
The Archbishop
† KALLINIKOS of Athens
The Members
† IOUSTINOS of Euripοs and Euboea
† GERONTIOS of Piraeus and Salamis
† CHRYSOSTOMOS of Attica and Boeotia
† GREGORIOS of Thessalonica
† PHOTIOS of Demetrias
† MOSES of Toronto
† DEMETRIUS of America
† AMBROSIOS of Philippi and Maroneia
† CYPRIAN of Oropos and Phyle
† KLEMES of Larisa and Platamon
† AMBROSE of Methone
† AUXENTIOS of Etna and Portland
† THEODOSIOS of Bresthena
† CHRISTODOULOS of Theoupolis
† MAXIMUS of Pelagonia
[signed and sealed as a BONA FIDE COPY]
The First Secretary of the Holy Synod
† Photios of Demetrias
Hellenic Republic
Church of the Genuine Orthodox Christians of Greece
The Holy Synod
Athens, December 15/28, 2022
To be read in Church on the
Feast of the Nativity
Protocol No. 3218
“The Lord Jesus, our Redemption, Illumination,
Life, and Salvation, is now born of a Virgin in Bethlehem.”
(Troparion from the Prefestal Canon of December 20)
Beloved Fathers and Brethren; Beloved Children in the Lord Who is Born:
Our Forefather Adam became an enemy of God in the Paradise of delight through his disobedience. He departed thence, bequeathing to us, his progeny, opposition to the Divine Will. We all have within us seed for the repudiation of obedience to God, which leads us to apostasy and perdition.
However, the New Adam, our Lord Jesus Christ, came down to earth, being born in Bethlehem of the Holy Spirit and the Virgin Mary, not only in order to correct the fault of the old Adam, but also for the sake of all of us, his unhappy descendants, who likewise have sinned and do sin.
We may not have known the old Adam personally, but when we sin, we do precisely what puts us on a level with him in disobedience. And when, contrariwise, we do not sin, but maintain our blessed obedience to the New Adam, our Lord Jesus Christ, then we abide in a relationship of familiarity and communion with the new and true Author of our race, Who offers us sinlessness as a gift! (See Saint Symeon the New Theologian, Alphabetical Chapters, Chapter 5.)
This is the most wondrous, important, and sublime encounter we have in this life: personal communion with Christ the Savior in His Holy Orthodox Church, so that we might fulfill our eternal, Divine vocation in the Kingdom of the Father, the Son, and the Holy Spirit!
* * *
Our Incarnate Lord accomplished the entire salvific work of the Divine Œconomy so that we might believe in it deeply, so that we might accept it in our lives and receive by means of it the gift of the Holy Spirit, through the Holy Mysteries and the holy virtues. Without the Holy Spirit, we remain wretched and helpless, hapless and vulnerable, insecure and unredeemed. Our concerns are confined to the here and now, remaining pedestrian, corruptible, ephemeral, and earthly. For this reason, the cultivation and promotion of the passions give rise to wars and conflicts in our world, within us, around us, and everywhere on earth.
However, when we allow the Holy Spirit to visit us and take up His abode in us, then He refashions and renews us, sanctifying our mind, our conscience, and all of our senses. Then, the corruptible life that nestles within us and draws the yen of the soul to carnal and worldly inclinations and desires gives place to the new and blessed state of incorruptibility. Thus it is that we acquire a taste for Heaven, a portion of its light and warmth. Our soul is aroused and participates with exultation in the serene Angelic melody. Likewise, profound peace and blessing unfold in the onetime dark, dank, cold, and inhospitable earth of our heart.
Christ was born to change radically and to overturn utterly our human criteria and assumptions, rendering attainable what was thitherto regarded as an elusive and unimaginable state and reality. He came to offer us true life, that is, to transform evil into goodness, corruption into incorruption, sin into virtue, Hell into Paradise, earth into Heaven, man into God!
* * *
Beloved Fathers and Brethren:
How are these things achieved in our daily life? Through repentance! Repentance changes and transfigures everything in man. It encompasses in itself the creative and Divine power which begins with small changes from sin to virtue and extends as far as holiness without end.
If his mind ceases from being preoccupied with everything unclean and harmful, if his words put an end to malice, if his senses desist from actual sin, then a new man is born. He is a true Christian.
If his eyes shed bitter tears of regret for whatever wickedness has happened, if he gives promises of true repentance and keeps them, so that constant transgressions come to an end, then the man in Christ lives and grows. And he strives at all costs not to succumb to all manner of impiety, shamelessness, and greed, so as not to fall from Grace. Indeed, he is especially heedful not to turn aside into harshness, vindictiveness, or pitilessness toward his neighbor, since, if he does, he will obliterate his salvific repentance and will thus forfeit his labors in vain and for naught.
* * *
Beloved Brethren:
May we, on the occasion of the Nativity of the Divine Infant, remain faithful and godly, honorable and sincere, struggling and attentive, joyful and hopeful, repentant and merciful, enduring and forgiving, and above all genuine and unhypocritical. And may the God of peace, love, and truth bless us and abide with us, as Emmanuel, all of our days, until the end of the age. Amen!
Christ is Born!
Holy Nativity 2022
THE HOLY SYNOD
The Archbishop
† Kallinikos of Athens
The Members
† Ioustinos of Euripos and Euboia
† Gerontios of Piræus and Salamis
† Chrysostomos of Attica and Boiotia
† Gregorios of Thessalonike
† Photios of Demetrias
† Moses of Toronto
† Demetrius of America
† Ambrosios of Philippi and Maroneia
† Cyprian of Oropos and Phyle
† Klemes of Larisa and Platamon
† Ambrose of Methone
† Auxentios of Etna and Portland
† Theodosios of Bresthena
† Christodoulos of Theoupolis
† Maximus of Pelagonia
[signed and sealed as a BONA FIDE COPY]
The First Secretary
† Photios of Demetrias
Hellenic Republic
Church of the Genuine Orthodox Christians of Greece
The Holy Synod
To be read in Church on the
Feast of the Nativity
Protocol No. 3167
“To adore Thee, the Sun of Righteousness,
and to know Thee, the Orient from on high.
O Lord, glory to Thee.”
(Apolytikion of the Feast)
Beloved Fathers and Brethren; Beloved Children in the Lord Who is Born:
The Great Feast of the Nativity of Christ has again arrived, in order to impart to us its celestial joy and other-worldly melodies, to instill in us its sweetness, to ennoble us, to soften our souls, and to exalt us. We are in direct need of its Divine inspiration, for we are passing, each one of us individually, through a period of great tribulation and crisis, as is all of mankind. Our aim in reminding ourselves of some essential truths of our Holy Faith is, by Divine Grace, to strengthen us in God.
In the old Israel, evil shepherds, both political and religious, are frequently and severely castigated by the Holy Prophets and the Righteous on the grounds that the sheep, the people, belong to God, whereas the shepherds thought that the sheep belonged to them. And thus instead of caring for them in a self-sacrificial way, they scattered them and drove them away by the violence and oppression that they applied to them. This is a perennial problem, which is encountered also in the era of Grace. Back then, before Christ, the solution to the problem was to await the advent of the Good Shepherd, our Lord and Savior Jesus Christ, Who would accomplish the work of gathering together and restoring His scattered and beleaguered sheep. As Chief Shepherd, full of affection, peace, and love, and at the same time glorious and humble, He would establish His Church on earth as a Sheepfold and Ark of Salvation.
The Prophet Isaiah sees Him as “a rod out of the root of Jesse, and [as] a blossom [that] shall come up from his root” (Isaiah 11:1), while the Prophet Jeremiah majestically declares: “Behold, the days come, saith the Lord, when I will raise up to David a righteous shoot, and a king shall reign and understand, and shall execute judgment and righteousness on the earth” (Jeremiah 23:5). The coming Lord Jesus Christ is manifested as the rising sun, the true “Sun of Righteousness” (Malachi 4:2), and is designated King of the eternal Kingdom. He acts with understanding and wisdom, contrary to secular leaders who lack understanding. He Who “went forth conquering, and to conquer” (Revelation 6:2) judges with right judgment and exercises true righteousness upon the earth. In complete contrast to unjust and oppressive rulers, Christ brings saving justice, security, and peace, since He liberates those under the dominion of the tyrannical Devil, our sworn and real enemy. Hence, the new People of the Lord can cry out with Divine gladness: “If God be for us, who can be against us?” (Romans 8:31). The source of righteousness, truth, health of soul and body, and freedom is found only in God, in the God-Man Jesus Christ, our Savior, Messiah, and Redeemer, the Hope “of all the ends of the earth, and of them that are afar off upon the sea” (Psalm 64:5 [LXX]).
* * *
Beloved Fathers and Brethren:
We are celebrating a unique and astounding event: the humble descent from the Heavens to us, the lowly ones, of the Son and Word of God the Father, in the Holy Spirit, Who created all things, bringing them from non-existence into being. He Who is glorified and exceedingly hymned consents to become an Infant and is born of a humble yet All-Holy and Ever-Virgin Mother. He accepts the Passion and the Cross in order to snatch us from the unrighteous clutches of the all-destroying Devil, giving us power and strength against him, so that we might mock and trample on him.
Since He loved us so much, He is and remains “every day and hour,” as Saint Theodore the Stoudite affirms, our Helper, Supporter, and Refuge, unless we ourselves repel Him because we choose to activate our passions (see his Great Catechesis 85). None of the painful, unjust, oppressive, or onerous things that happen in this life can weigh us down as long as we remain unbreakably united, by way of faith and virtue, with the Young Child, the Pre-Eternal God.
Our Lord is not influenced by external appearance, position, or rank; He sees into the depths of hearts and always pronounces just judgment. It is by Divine righteousness that He will judge all people at His Second Coming, in accordance with their deeds and their choices.
Here on earth, amid the maelstrom of unprecedented conditions and tribulations in our days, even we faithful Christians are more and more losing an awareness of His infinite Divine bounties, and we seem at times to be at sea like those who have no hope. However, let us never forget the Light of the Kingdom of Christ the Savior, when He will bestow—as He is assuredly doing even now—upon His chosen servants, those who abide unto the end in His forbearance, His inconceivable gifts that surpass understanding and hearing. We give Him what is least, and He, the Munificent One, gives us what is greatest!
If our heart is His dwelling-place, His manger, then His Divine prudence and wisdom will guide our steps unerringly and will enrich us internally with joy, health, truth, and freedom, regardless of external conditions and circumstances. For we are and will remain with the sole and unique Victor, Redeemer, and Liberator: with our Savior Jesus Christ, Who grants remission of sins and life eternal to all those who place all their hope in Him.
May we become worthy worshippers of His Divine Majesty, and may we glorify Him eternally together with His Holy Angels in the all-harmonious doxology of Heaven, in His eternal Kingdom!
Christ is Born!
Holy Nativity 2021
THE HOLY SYNOD
The Archbishop
† Kallinikos of Athens
The Members
† Ioustinos of Euripos and Euboia
† Gerontios of Piræus and Salamis
† Chrysostomos of Attica and Boiotia
† Gregorios of Thessalonike
† Photios of Demetrias
† Moses of Toronto
† Demetrius of America
† Ambrosios of Philippi and Maroneia
† Kyprianos of Oropos and Phyle
† Ambrose of Methone
† Klemes of Gardikion
† Auxentios of Etna and Portland
† Theodosios of Bresthena
† Christodoulos of Theoupolis
† Maximus of Pelagonia
[signed and sealed as a BONA FIDE COPY]
The First Secretary
† Photios of Demetrias
CHURCH OF THE G.O.C. OF GREECE
HOLY SYNOD
KANINGOS 32 (3rd floor)
106 82 ATHENS
TEL. 21038 28 280 - FAX 21038 47 365
ΕΛΛΑΣ – GREECE
www.ecclesiagoc.gr
Athens, April 8/21, 2021
To Be Read in Church
Protocol No. 3110
“It is the day of Resurrection, let us be radiant, O ye peoples; Pascha, the Lord’s Pascha; for Christ God hath brought us from death unto life, and from earth unto Heaven as we sing the triumphal hymn” (Heirmos, Ode 1 of the Paschal Canon)
Beloved Fathers and Brethren, Children in the Risen Lord:
The Holy Spirit, Who spoke through the Holy Fathers and hymnographers of the Church, summons all faithful Orthodox Christians on the resplendent Resurrection of Christ our Savior to be uplifted and exalted with radiance of both soul and body. For our Risen Lord “hath raised us up together” (Ephesians 2:6) from the depths of gloomy sin; He has restored us to life from the mortality of our transgressions; and He has caused us to pass from death to life, from darkness to light, from slavery to freedom, from enmity to reconciliation, from earth to Heaven!
This is truly an indescribable gift and inexpressible Grace; it is the exceeding greatness of Divine love, the unique love.
Our Risen Savior clearly foretold us: “And this is the will of the Father Who hath sent me, that of all which He hath given me I should lose nothing, but should raise it up again at the last day” (St. John 6:39). God the Father gives the greatest gift, that of faith in His Only-Begotten Son, to all who are of good intention and good disposition. Thus, through the breath of the Holy Spirit they obtain spiritual vivification from the Son and Logos in this life, and also bright resurrection in the next life, the true and eternal life.
At the General Resurrection all will be raised up. However, the sinners and the unenlightened, the unrepentant, will remain below as condemned. In contrast, the righteous, those who kept the Faith unto death and who were not seduced by the error and deception of pleasures and passions, those who resisted the snares of the Devil and the threats of the minions of Antichrist and of Antichrist himself, will be raised up and caught up “in the clouds, to meet the Lord in the air” (I Thessalonians 4:17). They alone will be resurrected “unto life eternal,” “in the splendors of the Saints,” “where there is the clear voice of those who keep festival and cry unceasingly, ‘O Lord, glory to Thee!’”
* * *
Beloved Brothers and Sisters in the Risen Lord:
We are celebrating the radiance of Life, the victory over death, under difficult and unprecedented conditions. Biological death appears to threaten everyone, without exception, and various worldly “experts and sages” are using this direct threat to sow fear and despair, and also, primarily, to implement ready-made solutions, supposedly and hopefully salutary, to confront the danger of epidemics and illnesses throughout the world for the purpose of protracting earthly life, however slightly.
Without forgoing reasonable concern even for the present life, we, the faithful of the Resurrection, should not absolutize it. The present life is a testing-ground as to whether we are worthy to live in eternity with God or in separation from Him. Biological death constantly besets us one way or another from the moment of our birth and is waiting at every moment to take us by surprise, “as a thief in the night” (I Thessalonians 5:2). But this happens by Divine Œconomy for our chastening and instruction, so that we might restrain ourselves from preferring the destructive passions that constitute the real pollution of our life and turn, as long as there is time, in repentance to the boundless mercy of our Divine Redeemer.
Let us never forget that the Providence of God does not pertain only to the things of the present life, which it truly governs and encompasses, but chiefly aims that we attain to things beyond, to the last things, to those things to which we are heading swiftly and ineluctably. It is not of primary importance how and when we shall leave the present world, but whether we are ready to behold and encounter God, for just judgment and recompense.
Let us, therefore, become ready, free from apostasy and sin, to walk in life with prudence and courage, as “fearless both by land and by sea” (St. Theodore the Studite) and by air. Let us have the Risen Jesus Christ dwelling in us, so that we might exclaim with boldness and assurance in every unpleasant occurrence of the present life: “I will fear no evil; for Thou art with me” (Psalm 22:4); “I will not be afraid of ten thousands of people that have set themselves against me round about” (Psalm 3:7); “Therefore shall we not fear when the earth be troubled, nor when the mountains be removed into the heart of the sea” (Psalm 45:3)!
Brethren and Fathers, Christ is Risen! Indeed He is Risen!
THE HOLY SYNOD
The Archbishop
† KALLINIKOS of Athens
The Members
† ATHANASIOS of Larisa and Platamon
† IOUSTINOS of Euripοs and Euboea
† GERONTIOS of Piraeus and Salamis
† CHRYSOSTOMOS of Attica and Boeotia
† GREGORIOS of Thessalonica
† PHOTIOS of Demetrias
† MOSES of Toronto
† DEMETRIUS of America
† AMBROSIOS of Philippi and Maroneia
† CYPRIAN of Oropos and Phyle
† AMBROSE of Methone
† KLEMES of Gardikion
† AUXENTIOS of Etna and Portland
† THEODOSIOS of Bresthena
† CHRISTODOULOS of Theoupolis
† MAXIMUS of Pelagonia
[signed and sealed as a BONA FIDE COPY]
The First Secretary of the Holy Synod
† Photios of Demetrias
The Holy Synod of the Church of the Genuine Orthodox Christians of Greece, under His Beatitude, Archbishop Kallinikos of Athens, sharing in the distress arising from the grievous consequences for the life of our flock and, in general, of all mankind on account of the epidemic that is plaguing the world, issues the following exhortation:
The Holy Synod calls all of its God-loving flock, clergy and laity, to a concerted act of prayer on Wednesday, March 25/April 7, 2021, the Annunciation of our Lady, the Theotokos, at 7:00 p.m., in order to seek Divine mercy and succor and consolation from on high. The clergy are bidden, after Vespers on the day of the Feast, to serve a Paraklesis to the Most Holy Theotokos, and the laity, wherever they may be, to fall down on their knees in repentance, compunction, and lamentation before our All-Good God, so as to elicit Divine Grace upon each and every one of us, for the averting of further woes and the elimination of existing ones.
True and heartfelt prayer, according to the Divine Chrysostomos, as a supreme good, is converse and union with God and provides healing and tranquillity of soul, protects from every infirmity, and opens the gates of the virtues. Thus, let us, lowly and great, young and old, and even innocent children, fall down before our All-Compassionate Lord and God that He might be gracious to us and bring an end to the tribulation through which we are passing.
May Christ, in His love for mankind, through the entreaties of His All-Holy Mother, be swayed by the supplications of His servants and send down upon all of us, in our country and in general upon mankind, the healing blessing, bounty, and refreshment of His inexpressible Divine compassion!
From the Chancery of the Holy Synod
Athens, March 21/April 3, 2021
Republic of Greece
Church of the Genuine Orthodox Christians of Greece
The Holy Synod
To be read in Church on the
Feast of the Nativity
Protocol No. 3087
“Let all of creation make glad; for lo, the Creator is born as an infant in Bethlehem, and the Preëternal One is seen in the flesh” (December 23, Prefestal Canon, Ode 4)
Beloved Fathers and Brethren; Beloved Children in the Lord Who is Born:
Our Lord Jesus Christ is born, and joy has shone upon the whole world. God the Word descended from Heaven and became Man on earth, in order that union and communion of “God with men” might be accomplished. For, as long as He remained in the exaltation of His majesty “in the Heavens” and as long as we abode in the lowliness of our Fall, “His Goodness was unmingled and His love for mankind incommunicable, and there was a great gulf between [God and man], which could not be crossed,” according to St. Gregory the Theologian (Oration XLI.12). However, His Goodness has been revealed and His love for mankind has triumphed.
For this reason, the angelic and celestial hymn of life was heard at the Birth of Christ in Bethlehem of Judæa. The Holy Angels encircled the Divine Manger as though it were a Cherubic Throne and “cried, ‘Glory to God in the Highest’” (December 23, Prefestal Canon, Ode 9). The doxological psalmody of the Church of Christ on earth endeavors to resemble this angelic chanting, matchless and ineffable in its beauty and sweetness, in order to express the joy of Her children over the grandeur of the Feast. The event being celebrated is so sublime and inexpressible that whatever we human beings offer for its sake is very meager.
Nevertheless, it is necessary that we participate in this heavenly and earthly banquet, for behold, we men ultimately offered a “Virgin Mother.” Our Lady, the Theotokos, the All-Immaculate Mother of Emmanuel Who is born, is the most precious and the loftiest gift, before whom bow earth and Heaven, things on earth and things above the earth!
* * *
On the Feast of the Nativity, all things overflow with joy and exultation. Therefore, the sorrow and pessimism of this world cannot cast a shadow on this great optimism of our Church. The Son and Word of God the Father, our Lord and God Jesus Christ, our Fashioner and Redeemer, entered history by the Holy Spirit out of love, and love alone, in order to save us from the malignant virus of sin, from the bitterness and poison of the Devil, and from the darkness of decay and death.
Well-disposed people dance for joy, quake with sacred awe, and are overcome with compunction and contrition as they sing in Orthodox manner of the “wealth of theology.” But ill-intentioned people, however many they may be, are tempest-tossed by the coldness of unbelief, without knowing whither they are headed or where they will end up. They anxiously strive to exploit the new applications and truly astounding capacities of technology, in order to confront the “invisible enemies” that now relentlessly smite haughty humanity, demonstrating the magnitude of its weakness. And yet, the technocrats and the materialists, at the apogee of their delusion, believe that they can, by themselves, supposedly “enhance,” “render immortal,” and “deify” unredeemed mankind, making it an eternal prisoner of its thralldom and negativity. They do not understand, in their witlessness, that they thereby serve the cycle of decay and death, as well as him who hides behind the scenes and deceives “the whole world” (Revelation 12:9).
* * *
Beloved Brothers and Sisters in Christ:
Let us not be intimidated by gloomy scenarios regarding the continuation of life in the new conditions that are taking form. Let us not forget that the Lord of history is the eternal Conqueror, Christ our Savior, Who underwent unremitting persecution even from the time of His Divine Nativity, prefiguring His Cross and burial. In this way, however, by the steadfast and victorious humility of His extreme condescension, He despoiled the principalities and powers of darkness and mocked the vanquished and humiliated demons, dragging them after Him in triumph (cf. Colossians 2:15).
For His faithful, for all who in patience remain steadfast with Him to the end in the face of temptations and trials for His Holy Name, He has prepared an incorruptible crown and an eternal Kingdom of indescribable beauty and inconceivable loveliness.
The Lord Himself, the Fount of our lively hope and confidence, is able to convey and open up unexpected solutions to every impasse in our life. We are typically tormented by dark ideas and forebodings when things are excessively difficult. It is then, however, that there is a pressing need for us to enliven our souls by remembering all of the good things that the Lord has shown so vividly and clearly in our lives and can therefore once again make manifest if we seek Him and beseech Him with faith: “All things, whatsoever ye shall ask in prayer, believing, ye shall receive” (St. Matthew 21:22). Prayer in repentance with lively faith will assuredly be rewarded sooner or later.
The mercy of the Lord will encompass him who hopes unswervingly in Divine aid, whereas the scourges of distressing events will torment only unrepentant sinners: “Many are the scourges of the sinner, but he that hopeth in the Lord, mercy shall compass him about” (Psalm 31:10).
Whithersoever we turn in the panorama of the Faith, of history, and of the experience of our Church and our Saints, we see manifest confirmation of the wondrous truth that “The Lord is nigh unto all them that call upon Him” (Psalm 144:18). Only let us not cease from this holy and saving invocation, which provides every blessing, in order that we might be delivered from every insecurity and fear, especially regarding the future. Let us abide with the Savior in His Body, our Holy Orthodox Church—no matter what might happen, what might result—so that we may be vouchsafed His Heavenly Kingdom. Amen!
Holy Nativity 2020
Christ is Born!
THE HOLY SYNOD
The Archbishop
† Kallinikos of Athens
The Members
† Athanasios of Larisa and Platamon
† Ioustinos of Euripos and Euboia
† Gerontios of Piræus and Salamis
† Chrysostomos of Attica and Boiotia
† Gregorios of Thessalonike
† Photios of Demetrias
† Moses of Toronto
† Demetrius of America
† Ambrosios of Philippi and Maroneia
† Cyprian of Oropos and Phyle
† Ambrose of Methone
† Klemes of Gardikion
† Auxentios of Etna and Portland
† Theodosios of Bresthena
† Christodoulos of Theoupolis
† Maximus of Pelagonia
[signed and sealed as a BONA FIDE COPY]
The First Secretary
† Photios of Demetrias
CHURCH OF THE G.O.C. OF GREECE
HOLY SYNOD
KANINGOS 32 (3rd floor)
106 82 ATHENS
TEL. 21038 28 280 - FAX 21038 47 365
ΕΛΛΑΣ – GREECE
www.ecclesiagoc.gr
Athens, April 1/14, 2020
To be read in Church
Protocol no. 3026
“By Thy Passion, O Christ, we were freed from the passions,
and by Thy Resurrection we were delivered from corruption. O Lord, glory to Thee”!
Beloved Fathers and Brethren, children in the Risen Lord:
The Holy Resurrection of our Lord, God, and Savior Jesus Christ constitutes the greatest miracle of our Christian Faith. Exultation prevails on account of the freedom from the passions and the deliverance from the corruption of sin, the Devil, and death that it has bestowed upon mankind. The minds of the Faithful shine with the Light of the Resurrection that has filled things in Heaven, things on earth, and things beneath the earth, and the hearts of Christians leap with joy and gladness.
No matter how much progress science makes, it will never grant us as much eternal and victorious light as does the Light of the Resurrection. And no matter how many inventions and discoveries may be devised for the betterment of the life of men on earth, no one will ever offer us as much true joy and felicity as does the joy and felicity of the Resurrection.
Behold why: when death comes, even from an invisible and infinitesimal virus, as is now the case with the coronavirus, the lights of science are extinguished, notwithstanding the assiduous, praiseworthy, and exhaustive efforts of its devotees to confront this evil. In contrast, for anyone who enters into the true life, even through biological death—for the truly faithful Orthodox Christian—the Light of Christ becomes incomparably more radiant and more abundant. As for the joys of the world, whatever they may promise, however desirable they may appear, there comes a point, sooner or later, when they disappear, whereas the joy of Christ’s Resurrection is boundless in eternity and never ceases, but only increases.
Now, in this life, we have only a foretaste of that eternal blessedness. And if, in this life, it is difficult for any Christian soul to describe its inward sense and experience of the Resurrection, what are we to say about that inexpressible infinity of eternal good things which the Risen Lord has prepared for all who believe in Him and love Him and which He ardently desires that they enjoy?
* * *
Yet, dear Brothers and Sisters, how was Christ the God-Man victorious? How did He free and deliver us from the tyranny of the passions and corruption?
By His spotless Passion and His life-giving Cross. “I gave My back to scourges, and My cheeks to blows, and I turned not My face away from the shame of spitting,” He proclaims from of old through the Prophet Esaias (50:6). The Author of our Faith was condemned and underwent dreadful scourging out of love for us, His ungrateful creatures, for the remission of our sins. They mocked the Messiah, put a crown of thorns on Him, smote Him, and spat on Him. By His voluntary sufferings and wounds we were healed of our diseases. And the King of all underwent all of this with majestic silence and forbearance, in order to teach us, too, to endure every tribulation unmurmuringly. In the end He suffered the most fearful and ignominious death on the Cross, “despising the shame” (Hebrews 12:2).
He underwent all this, so that suffering might henceforth be sanctified and might indeed become a cause of joy for all who undergo it for the true Faith. “I rejoice in my sufferings” (Colossians 1:24) declares the Apostle Paul, and he affirms elsewhere that “we glory in tribulations” (Romans 5:3). For this reason, the Saints of our Church, the Martyrs, Ascetics, and Confessors of the Faith, rejoiced when they underwent privations, sacrifice, and every kind of suffering for the sake of our Beloved Savior. And we, in our days, endure confinement and misery, affliction and distress, and especially so on account of what is, for many, an enforced non-physical presence in our Churches, to the end that we may together make clear, liturgically and with thanksgiving, our unshakable conviction that Life is more powerful than death and that the Holy Resurrection of our Savior overcomes
On Thursday, February 7/20, 2020 the Holy Synod of the Church of the Genuine Orthodox Christians of Greece convened in its seventh regular session under the Presidency of His Beatitude, Archbishop Kallinikos of Athens and All-Greece in the hall of the Church of “The Unfading Rose” in Piraeus, it discussed and decided on the following items:
1. The Holy Synod discussed issues concerning the Missionary Work of our Church, and it made relative decisions.
2. The Holy Synod was updated by His Grace, Bishop Ambrose of Methone on his recent pastoral visit to Kenya.
3. The Holy Synod discussed certain clergymen’s liturgical questions and it gave answers.
4. The Holy Synod was informed on legal issues concerning our Church, and there followed a discussion on relative problems.
5. Suggestions were made for the better circulation of our Church’s Official Periodical “The Voice of Orthodoxy”, as well as the better care on practical details of the Synodal Events.
6. The Holy Synod concerned itself with other current issues.
On Tuesday, January 8/21, 2020 the Holy Synod of the Hierarchy of the Church of the Genuine Orthodox Christians of Greece convened in its sixth regular session under the Presidency of His Beatitude, Archbishop Kallinikos of Athens and All-Greece in the hall of the Church of “The Unfading Rose” in Piraeus, it discussed and decided on the following items:
1. An evaluation was made of the celebration of Theophany in Piraeus and elsewhere. By general consensus, the number of faithful which attended this year was greater owing to the fact that the Feast occurred on a Sunday.
2. The Holy Synod of the Hierarchy was informed by His Grace, Bishop Ambrose of Methone concerning his recent pastoral visits to England and France.
3. The Holy Synod of the Hierarchy discussed the petition for acceptance of a group of clergy and laity from outside Greece and it decided to investigate the subject more carefully.
4. The Holy Synod of the Hierarchy discussed issues of our Church’s Eparchies in America.
5. The Holy Synod of the Hierarchy was informed by His Eminence, Bishop Auxentios of Etna and Portland concerning the Saint Photios Orthodox Theological Seminary which is in its fourth year of operation and is waiting to obtain academic certification under American law.
6. The Holy Synod of the Hierarchy concerned itself with situations of the Holy Metropolis of Serbia.
7. The Holy Synod of the Hierarchy also concerned itself with issues pertaining to Missionary work outside Greece.
8. The Holy Synod of the Hierarchy decided to compile a list in each Metropolis of reposed Clergy and Laity in each Metropolis who have struggled for the Faith so that a Memorial Service may be served locally for them on the Saturday after the Exaltation of the Cross as an expression of honor and thanksgiving.
9. The Holy Synod concerned itself with other current issues.
Hellenic Republic
Church of the Genuine Orthodox Christians of Greece
The Holy Synod
To be read in Church on the
Feast of the Nativity
Protocol No. 2978 Athens, December 14/27, 2019
“A Mystery wondrous and extraordinary do I behold”
Beloved Fathers and Brethren, Beloved Children in the Lord:
The Nativity of Christ is the Feast of the Divine Condescension, which we taste amid the warm embrace of our Holy Orthodox Church. The Holy Gospel affirms that “the Word was made flesh, and dwelt among us” (St. John 1:14). It is truly a wondrous and extraordinary Mystery, to which the Holy Angels bear witness with regard to the Birthgiving of the Ever-Virgin in a manner surpassing nature through the Holy Spirit.
We find ourselves before an incomprehensible act of the Preëternal God in time, the purpose of which is to raise the dead, to free the captive, to redeem him who is imprisoned in corruption and the passions, and ultimately to deify man, fashioned by God and yet fallen away from Him. For, according to Saint Athanasios the Great, “The Word became flesh so that He might render man capable of receiving Divinity.”
* * *
If this astounding event of the Divine Incarnation, which took place in Bethlehem of Judæa, is to be received and experienced properly in our life as a great Mystery, it is needful that we be initiated into the Mystery: thus, it is indispensable that we renounce a secular way of thinking, turn away from sin, and repent, and also that we prepare a suitable place for the Mystery in our minds and hearts.
The Mystery is occluded and hidden by our many worldly diversions, by way primarily of gastronomic interests, materialistic extravagance, vanity of every kind, and indulgence in debauchery, drunkenness, wantonness, and the cares of this life.
It is all too typical that when the All-Holy Virgin, who was with Child, and the Righteous Joseph the Betrothed were seeking a place to stop and stay overnight, there was no such place in Bethlehem. All of the lodging houses were filled to capacity: “There was no room for them in the inn” (St. Luke 2:7).
Thus, for the Birth of the Lord Jesus Christ, our Savior, there was only a cold and dark cave, a place of shelter for irrational animals, a stable.
This deficiency did not exist only back then. The majority of people are habitually so full—that is, in reality so empty—that they find neither place nor time for the God-Man in their lives. The mind is replete with a heap of other things, unworthy and sinful, with the result that the Divine teaching of the Gospel and the consolation of compunctious prayer do not make their way into it. And the heart is hermetically sealed, cold and icy, so that Divine Grace does not enter to renew and transform it.
The people of today are for the most part busy and in a hurry, have interminable worries and distractions, as well as fears and insecurities. As a result, they have no time left over nor any inclination for Christ and, naturally, none for their fellow men, but only the time and inclination to satisfy that which pleases them. Their brains are brimming with all manner of ideas and opinions, to say nothing of delusions and nonsense. And their hearts are swollen with overweening egotism, individualism, hedonism, and indifference, or even terrified by fantastic scenarios and rumors, and also embittered by life’s various disappointments and tribulations. What prevails is vapid curiosity, superficial extroversion, and an inability to focus the mind or foster a self-sacrificial attitude towards God and man. One observes a lack of spiritual zeal, a tendency to criticize and reject everything, a pursuit of automatic and magical solutions, an abdication of responsibilities, and a cultivation of reprehensible compromises in faith and life.
In this way, however, we are imprisoned in our ego, with mind and heart impervious to Divine visitation, advent, and abidance.
* * *
Children in the Lord Who is Born:
The Divine Infant longs to find lodging in us through the Mysteries, since He was Born in a cave out of exceeding love and humility, provided we desire it and prepare ourselves suitably. Let us open a space, let us leave a place open in our minds and hearts. Repentance in the Church betokens internal emptying of all those things that are piled up and bar entrance to our Lord and God, but also render it difficult for us to achieve mutual understanding and coexistence with our brethren. The young Child, the preëternal God, awaits our poor gifts, too, and our sincere worship with true and guileless faith, with love and humility, in deeds, indeed, and not just in words.
Wherever Christ enters, Heaven descends and Paradise blooms. The Angels give glory, all things are filled with joy, and creation exults. Light, purity, fragrance, hymnody, and praise hold sway, and peace prevails and reigns!
Let us not remain strangers to this radiant heavenly and earthly gladness, unable to participate therein! May there exist in us a place for God to sojourn, so that we may receive the unwaning Light and be transformed into beneficent persons, fiery souls, and bearers and transmitters of faith, hope, and love!
Christ is Born!
THE HOLY SYNOD
The Archbishop
† Kallinikos of Athens
The Members
† Athanasios of Larisa and Platamon
† Justin of Evripos and Euboia
† Gerontios of Piræus and Salamis
† Chrysostomos of Attica and Boiotia
† Gregorios of Thessalonike
† Photios of Demetrias
† Moses of Toronto
† Demetrius of America
† Ambrosios of Philippi and Maroneia
† Cyprian of Oropos and Phyle
† Ambrose of Methone
† Silvano of Luni
† Klemes of Gardikion
† Auxentios of Etna and Portland
† Theodosios of Bresthena
† Christodoulos of Theoupolis
† Maximus of Pelagonia
[signed and sealed as a BONA FIDE COPY]
The First Secretary
† Photios of Demetrias
On Monday December 10/23, 2019 the Holy Synod of the Church of the Genuine Orthodox Christians of Greece convened in a regular session under the Presidency of His Beatitude, Archbishop Kallinikos of Athens and All-Greece in the hall of the Church “The Unfading Rose” in Piraeus, it discussed, and decided on the following items:
1. His Grace, Bishop Ambrose of Methone informed the Holy Synod concerning his recent pastoral visits to Australia and Belgium. Especially concerning the Parish of Archangel Michael in Brussels, he reported significant growth of the faithful coming to it.
2. His Grace, Bishop Ambrose of Methone expressed the reasons he submitted his resignation from the Locum Tenens of the Holy Metropolis of Sydney, Australia and all Oceana as well as his health issues which make it necessary for him to lessen his pastoral work load. His Beatitude, the President and the entire Holy Synod expressed the thanks of the Hierarchy to His Grace for the Missionary work which he has accomplished, but understanding the need to lessen his load, they accepted his resignation from the position in question of Locum Tenens. In continuation the Holy Synod assigned the Locum Tenens of the Holy Metropolis of Sydney to His Eminence, Metropolitan Photios of Demetrias.
3. The Holy Synod addressed anew issues of the Holy Diocese of Luni in Italy and it reached appropriate decisions.
4. The Holy Synod discussed issues in relation to the Russian Orthodox Church Abroad.
5. The Holy Synod examined the subject of serving Parishes distant from the large cities, in view of the Feasts of Christ’s Nativity and Theophany.
6. The Holy Synod concerned itself with other current issues.
From the Chief Secretariat
On Thursday November 15/28, 2019 the Holy Synod of the Church of the Genuine Orthodox Christians of Greece convened in its fourth regular session under the Presidency of His Beatitude, Archbishop Kallinikos of Athens and All-Greece in the hall of the Church of “The Unfading Rose” in Piraeus, it discussed, and decided on the following items:
1. The Holy Synod was updated by the Hierarchs who recently traveled outside Greece, and specifically:
a. His Eminence, Metropolitan Photios of Demetrias informed the Holy Synod concerning his trip to Indonesia and Australia.
In Indonesia, His Eminence traveled to the city of Solo on the island of Java, and following the directions of the Holy Synod, he received into the Church of the GOC a great number of Clergymen together with their flock, coming mostly from the Russian Orthodox Church Abroad (Patriarchate of Moscow), as well as the Patriarchate of Constantinople. He also performed new ordinations of Readers, Sub-Deacons, Deacons, and Priests. He gave sanctified antimensia to the incoming and newly-ordained Priests, as well as a sufficient amount of Holy Myrrh for the needs of the Parishes. As a result, our Church now has in Indonesia 12 Priests, 3 Deacons, about 50 Sub-Deacons and Readers, as well as a few thousand faithful.
In Australia, His Eminence visited the Parishes of the Church of the GOC in Melbourne, Adelaide, and Sydney where he concelebrated with His Grace, Bishop Ambrose of Methone who had also come from Greece, and His Grace, Bishop Christopher of Brisbane (of the Russian Synod under Metropolitan Agafangel) during the Feast of the Holy Unmercenaries.
b. His Eminence, Metropolitan Chrysostomos of Attica and Boeotia reported on his trip with Metropolitan Photios to Toronto, Canada for the events surrounding the 50th Anniversary of the Parish of St. Nektarios upon the Feastday of the Parish, presided over by His Eminence Metropolitan Moses of Toronto and with the participation of His Grace, Bishop Maximus of Pelagonia.
2. The Holy Synod addressed issues of the Holy Diocese of Luni in Italy and it reached appropriate decisions.
3. The Holy Synod read the resignation sent to it by His Grace, Bishop Ambrose of Methone (who is in Melbourne on a pastoral visit) from the Locum Tenens of the Holy Metropolis of Sydney Australia, and Oceana. The resignation was accepted in principal, but the Holy Synod awaits His Grace’s return from Australia, at which time it will make appropriate decisions with his participation.
4. The Holy Synod discussed the process of organizing events by various organizations to which the flock of our Church are invited, and it confirmed that the permission of the Local Bishop is also necessary before such events are organized.
5. The Holy Synod examined the petition of a group of clergy and laity coming from other Muslim countries, it wants to examine carefully these situations having accepted into audience their representatives as it did with the Indonesian Clergy.
6. The Holy Synod concerned itself with other current issues.
From the Chief Secretariat
Hellenic Republic
Church of the Genuine Orthodox Christians of Greece
The Holy Synod
Protocol no. 2957
In Athens, on October 24th/November 6th, 2019
ENCYCLICAL
Concerning Marriage and Divorce
Beloved Fathers and Brethren in Christ,
Beloved children in the Lord,
One of the Mysteries of our Holy Orthodox Church is the Mystery of Marriage, which is called “Great” (Eph. 5:32). It exists in order to bless the willing, lifelong bond of the spouses: one man and one woman who are members of the Church, so that their married life may be sanctified for mutual assistance in their common life, and their Christian path, and for the legitimate birth of children and their education.
Marriage is a path God has given us to achieve the ultimate aim for which man was created and exists, namely his sanctification (see Leviticus 20:7, 26 and 1 Peter 1:16).
This Mystery is clearly described in Holy Scripture: “therefore shall a man leave his father and his mother and shall cleave to his wife, and they two shall be one flesh” (Gen. 2:24, Matt. 19:5-6, Eph. 5:31). However, it is a means and not an end for man’s perfection and salvation, it is certainly not meant to be for his falling away and the loss of his soul. It is a very important means from which are derived important good things in life and man’s blessing (childbearing, companionship, security, protection, filling up one another’s deficiencies, communal living, etc.). So that with the aid of Divine Grace, the spouses’ life being spiritual and pure may imitate the spiritual marriage which the members of the Church have with Christ the Bridegroom. In this way man partakes in the creative love of God, Christ’s sacrificial love for the Church.
There exists a hierarchy in marriage, which when it is not taken into consideration causes dysfunction and problems. The man is placed as the head, and imitating Christ he loves his wife and his family sacrificially, while the woman as a member of equal honor who has been called to the enjoyment of the same eternal good things, is obligated to exhibit respect and submission to her husband. In this way they constitute a blessed married couple, a “house-Church” where the peace and love of God reign, and where the children God sends them are accepted as His most-valued gifts, they are products and proofs of the couple’s love for one another.
The married couple’s love, as the impenetrable harmony of souls and bodies, completes and perfects them in Christ, Whose perfection is everlasting. With the Holy Mysteries and the cultivation of the virtues it is fed and given life, so that the married couple as one soul and one body can cooperate together toward the growth of the Church and the betterment of society. Their unbreakable bond has such importance and gravity that our Lord absolutely forbids even the possibility of separation and division, saying: “What God hath joined together, let not man put asunder.” (Matt. 9:16, Mark 10:19) And the Apostle Paul stresses: “Let not the wife depart from her husband… and let not the husband put away his wife.” (1 Cor. 7:10-11)
However, man’s goodwill is not sufficient to achieve this, in order to grow and succeed continuous human effort is needed to activate the Divine Gift, but primarily the invocation of Divine assistance is necessary. Only in Christ can a married couple hope for perfection in love, because only His Grace provides the possibility to accomplish such a lofty aim. Only Christ transforms relationships just as He changed the water into wine at the wedding in Cana. He deepens relationships and He cleanses them from the danger of being corrupted into sinful and profane relationships. Only Christ redeems us from the shockwaves of life which strike at us form various directions, both internally and externally, they strike at the relationship of even the most loving married couple.
***
The insolubility of marriage is lifted, naturally, only by death. They are only separated in body because the one party has gone on to the next life. The other party who remains in the present life properly should have the feeling that the marital connection does not exist in the next life as we know it here, but the spouses’ spiritual communion has an eternal outlook, since it is completed in eternity as a communion of true love and unity. In the lifting of the Crowns at the Marriage Service we surrender them to God that He may “undertake” them in His Kingdom, declaring precisely this essential truth.
If, however, in the case of widowhood there are serious reasons to perform another marriage, then this is permissible and ecclesiastically acceptable, even if it is not compulsory and obligatory. After all, the Apostle Paul suggests, for example, that it is better for younger widows to marry in order to avoid scandals and physical falls caused by careless behavior (see 1 Timothy 5:14).
***
As concerning Divorce, we know that in the Old Testament, the Law of Moses allowed the man, when he found some “unbecoming” thing in his wife he could not endure, to give her a “bill of divorcement,” i.e. a divorce (Deut. 24:1-4). However, even then he had to bring forward evidence because otherwise he was compelled to pay a fine and he was not permitted to divorce his wife. The customs were very strict and divorce was considered “hated” by God (Malachi 2:13-16). That is why the Law commanded “Thou shalt not commit adultery” (Exodus 20:13) and “Thou shalt not covet thy neighbour’s wife… nor his maid” (Deut. 5:21)
The Lord, in the period of Grace, answering a relative question from His Disciples confirmed the indissolubility of Marriage and He reminded them that although divorce had been allowed it was due to their hardheartedness and barbarism, in order even to avoid murder. Only because of marital infidelity is divorce allowed (“saving for the cause of fornication” Matt. 5:32), but once again divorce is not obligatory, because the Lord’s word allows for separation in the instance where the faithful spouse cannot endure what is happening and certainly for the unfaithful spouse there is no possibility for a second Marriage. Even in such instances permission to marry again is not granted immediately to the faithful spouse, awaiting the repentance of the adulterer and the couple’s reconciliation. And only if this does not occur then properly only the innocent party may receive permission to enter into a second Marriage and not the guilty party. Because they are obligated to weep over their fall for the rest of their life (see the commentary of St. Nicodemus of the Holy Mountain on the 48th Apostolic Canon).
Anyway, when it is deemed to be unavoidable, the Divorce decree is issued under preconditions. From of old in the history of the Church the innocent party and not the guilty party submitted a petition for Divorce to the Ecclesiastical Authority so that the case can be considered, and an attempt at reconciliation can be made by the Bishop. Only when this attempt fails is the Divorce decree issued. This act has always been the exclusive responsibility of the Ecclesiastical Court where properly no extraneous persons may interfere in its proceedings.
Nevertheless, the issuance of an Ecclesiastical Divorce has always been considered an abhorrent act. In the early years of Christianity a second marriage, even in the case of widowhood, was called “permitted adultery” (See the Apology of Athenagoras Concerning the Christians § 33).
As concerning the forbiddance of Divorce in order to enter into a second Marriage, the 48th Apostolic Canon is clear: “If any layman who has divorced his wife takes another, or one divorced by another man, let him be excommunicated.” For this reason if any separate not because of marital infidelity on the part of the spouse but rather in order to enter into another relationship they should be penalized as adulterers until they repent (namely, they are not permitted to receive Holy Communion for seven years according to the 87th Canon of the Sixth Œcumenical Council, the 20th Canon of the Synod in Ancyra, and the 77th Canon of St. Basil the Great).
The 113th Canon of the Synod in Carthage says that the married couple who separates without adultery being the cause should either remain unmarried after separating or they should reconcile. This certainly resembles the teaching of Holy Scripture that if a woman separates from her husband she should remain unmarried after separating. If she cannot remain unmarried, then she should reconcile with her husband. And the man should not abandon his wife (1 Cor. 7:10-11).
He who separates from his wife not because of marital infidelity on her part becomes the cause of the separation because, morally speaking, he is the instigator of the separation. She will be considered an adulteress if she should marry another (Matt. 5:31-32) as likewise she who abandons her husband in order to marry another (Mark 10:12).
The Lord’s word is absolutely strict: “Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery” (Luke 16:18). The clear conclusion is that divorced couples who are remarried (except for the aforementioned marital infidelity) are properly considered as adulterers.
The prohibition of Divorce is particularly important when there are children, especially underage children. This applies also to those who wish to abandon the marriage “for ascetical reasons” – that is, to become monastics.
For the serious problems which exist in marriages which sometimes shake them to their foundations, such as injustices etc., the recommendation of the Church is that the married couple ought to endure whatever they suffer from one another. Exceptions are made only in specific, extraordinary circumstances when, for example, we have a proven attack against the one’s life, namely a death threat or some other reason which is addressed in the Canonical Tradition of the Church (such as heresy, close familial or spiritual affinity, dedicating themselves to the monastic life by mutual agreement, disappearance for a long period of time, abandonment of the family house, captivity, entering into an adulterous relationship, enticement to commit unnatural acts, false accusation of adultery, cohabitating with a paramour, abortion in spite of the other party’s objection).
Now, due to human failings and weaknesses, in certain cases a second Marriage is performed and the Orthodox Church shows condescension and elasticity in the spirit of Oikonomia, but certainly without undermining the basic Scriptural and Canonical principals concerning this sensitive issue.
However, the second Marriage, even in the few instances it is allowed, is an exception, without always being proper and blameless. For this reason whoever enters into a second Marriage, even if it is justified, receives a penalty: they are not permitted to receive Holy Communion for one or two years (4th Canon of St. Basil the Great). Also, in the second Marriage Service properly Crowns are not used (2nd Canon of St. Nikephoros of Constantinople), even though the Service Books in use foresee the Crowning of second Marriages, the Priest who performs the second Marriage is not permitted to attend the Marriage Banquet which follows (7th Canon of Neocaesarea) because it is not proper to rejoice in something that is punishable.
In connection to this, it is appropriate to remind you that for those dedicated to God in Monasticism, namely Monks and Nuns, Marriage is absolutely forbidden, even if they put off the Schema of Repentance (6th Canon of St. Basil the Great, 16th Canon of the Fourth Œcumenical Council), and married Priests and Deacons are not permitted to enter into a second Marriage even if they are widowed or if they are deposed from the Priesthood/Diaconite (26th Apostolic Canon, 6th and 44th Canons of St. Basil the Great, 6th Œcumenical Council).
But the third Marriage, which also exists, is considered “unlawfulness” by St. Gregory the Theologian, and “rotten fornication” by St. Basil the Great. St. Nicodemus of the Holy Mountain calls it “shameful.” Whoever enters into a third Marriage receives a penalty: they are not permitted to receive Holy Communion for five years (3rd Canon of Neocaesarea, 4th Canon of St Basil the Great), and afterward they are only permitted to receive Communion three time a year.
***
We remind you, the Clergy and Laity of our Church, of all this not so as to cause some legalistic or scholastic fear within you, but to proclaim from our Holy Synod the salvific, evangelical, and canonical exactitude concerning the serious subjects of Marriage and Divorce because generally there exists ignorance of basic things concerning our Faith, as well as attempts sometimes to bypass whatever is in force using secular and extra-ecclesiastical criteria.
Nowadays we know that many are gripped by worship of the flesh, both the married and the unmarried, and this is projected in every way and by every means, as something natural, acceptable, and even necessary! The ecclesiastical principals of our Faith and Ethics are shaken to the core, relationships are being tested, the family’s unity and cohesion is wounded in every way. This is why it is urgent to preserve at all costs the Traditions of Holy Orthodoxy in order to preserve ourselves from falling into that which is forbidden.
Unacceptable economies, allowances and infringements may seem to put “at ease” modern people who usually seek to satisfy their sinful desires, but even though they receive false assurance for their consciences, it is not possible for them to have the Approval and Blessing of God, nor certainly should they be taught that they will thus attain eternal salvation.
We live in an age where the tragedy of “easy” and “no-fault” divorce reigns. With bureaucratic procedures the State now very easily and quickly resolves the legal side of Marriages, even those Marriages properly performed by our Church. This is because people, even those considered to be faithful members of the Church, have sold the standard and criterion of their choices. Instead of the Eternal God and His indestructible Teaching and Law, the following prevail: human will and passions, impatience, an inclination to descend from the Cross, abandonment of responsibilities, disturbance of balance, and preference for that which satisfies over that which is proper.
The easy recourse is to the courts, to the secular authorities in order to “dissolve” the marriage, so that after the fact the Ecclesiastical authorities, sometimes even by court order, are forced to “certify” spiritually that which was achieved secularly. The terms have unfortunately been reversed. What should happen first, as always, is that an attempt should be made ecclesiastically to avoid the Divorce, and only if this repeatedly fails would it be possible to start the process of dissolving the Marriage. If the continuous cohabitation of the married couple is deemed by the Spiritual Fathers/Clergy of our Church to be impossible and their separation unavoidable, then with a heavy heart and deep pain the Ecclesiastical Divorce is issued by the Local Hierarch.
As concerning the possibility of performing a second Marriage, it is necessary that a careful examination take place of whether or not this is permissible. And if there really is a need –to avoid worse things – such permission is granted. This should indeed constitute a pastoral economy and not an obvious lawlessness which only brings a burden and not the repose and blessing of the Holy Spirit upon those involved.
***
Beloved Children in the Lord,
It is an urgent necessity that we: Clergy and Laity, endeavor to establish the proper awareness of the blessings, and the obligations which the Mystery of Marriage brings to those who chose it, so that its sanctity and indissolubility can be safeguarded at all costs since it has been given to us by God as a means for our salvation, even if it is difficult and martyric. It has not been given to us for our destruction. The denial of this path, even by only one member of the Married couple, perhaps against the will of the other member, possibly because the necessary transition from “I” to “we” has not taken place, is a tragedy and a betrayal with very serious consequences both in the present life and in the future life.
As difficult and seemly different as the conditions of modern life may be, the essence of things does not change, the word of God and the voice of the Church are not distorted nor do they adapt to man’s sinful habits, but on the contrary they protect the true nature of man, and his eternal salvation in Christ. They do not consent to his deprivation and disobedience, in spite of the benevolent economythat is applied in certain cases to safeguard and correct the one who has fallen, economy is not applied in order to accept and “legalize” that which is not permissible.
May the Grace of our Lord guide us to the knowledge and the consistent execution of His Divine Will in our life, to our eternal salvation. Amen!
THE HOLY SYNOD
The Archbishop
† Kallinikos of Athens
The Members
† Athanasios of Larisa and Platamon
† Justin of Evripos and Euboia
† Gerontios of Piræus and Salamis
† Chrysostomos of Attica and Boiotia
† Gregorios of Thessalonike
† Photios of Demetrias
† Moses of Toronto
† Demetrius of America
† Ambrosios of Philippi and Maroneia
† Cyprian of Oropos and Phyle
† Ambrose of Methone
† Silvano of Luni
† Klemes of Gardikion
† Auxentios of Etna and Portland
† Theodosios of Bresthena
† Christodoulos of Theoupolis
† Maximus of Pelagonia
[signed and sealed as a BONA FIDE COPY]
The First Secretary
† Photios of Demetrias
On Tuesday October 9/22, 2019 the Holy Synod of the Church of the Genuine Orthodox Christians of Greece convened in its third regular session under the Presidency of His Beatitude, Archbishop Kallinikos of Athens and All-Greece in the hall of the Church of “The Unfading Rose” in Piraeus, it discussed, and decided on the following items:
1. The Holy Synod was updated by the Hierarchs who recently traveled outside Greece, namely His Eminence, Metropolitan Cyprian of Oropos and Phyle who reported on his recent Pastoral Visit to Sweden, and His Eminence, Metropolitan Gerontios of Piraeus and Salamis who reported on the participation of the Synodal Hierarchs in the Consecration of the large, newly-built Cathedral Church of the Holy Metropolis of Slatioara in Romania.
2. The Holy Synod discussed the petitions of His Eminence. Bishop Silvano of Luni concerning the promotion of the Diocese of Luni to a Metropolis and certain other issues. It decided that at present the appropriate conditions do not exist for such an action.
3. The Holy Synod discussed issues of the Holy Metropolis of Serbia based on relative reports from the Clergy, and it made appropriate decisions.
4. The Holy Synod decided to organize a Clergy Synaxis
6. The Holy Synod concerned itself with other current issues.
From the Chief Secretariat
On Tuesday September 18/October 1, 2019 the Holy Synod of the Church of the Genuine Orthodox Christians of Greece convened in its second (extraordinary) session under the Presidency of His Beatitude, Archbishop Kallinikos of Athens and All-Greece in the hall of the Church of “The Unfading Rose” in Piraeus.
The Holy Synod discussed, and decided on the issue of the petition for reception of Deacon Fr. George SalaBuchhaus of Lebanon, son of Elias, who was present and answered the questions of the Hierarchs. The Holy Synod accepted his petition and it arranged the manner of his and his family’s acceptance as ones coming from a certain uncanonical group of so-called Matthewites. Fr. George is married, and the father of four children.
The Holy Synod concerned itself with other current issues.
From the Chief Secretariat
On Tuesday September 5/18, 2019 the Holy Synod of the Hierarchy of the Church of the Genuine Orthodox Christians of Greece convened in its first regular session of the New Synodal Period, under the Presidency of His Beatitude, Archbishop Kallinikos of Athens and All-Greece, in the hall of the Church of the “The Unfading Rose” in Piraeus.
After the Holy Water Service by His Beatitude, Archbishop Kallinikos of Athens and All-Greece upon the New Ecclesiastical Year, and the beginning of the New Synodal Period, as well as the Trisagion for the repose of the Ever-Memorable Metropolitan-emeritus Akakios of Diauleia, the Holy Synod of the Hierarchy discussed, and decided on the following items:
1. It concerned itself with issues of the Holy Diocese of Luni and Exarchate of Italy.
2. The organization of the Annual Synodal Events took place. The details were decided for the Blessing of the Waters in each place on the upcoming Feast of Theophany. His Eminence, Metropolitan Chrysostomos of Attica and Boeotia was appointed the Keynote Speaker for the Synodal Event on the Sunday of Orthodoxy in Athens, and His Eminence, Metropolitan Gerontios of Piraeus and Salamis was appointed the Keynote Speaker for the Synodal Event on the Sunday of St. Gregory Palamas in Thessalonica. For the Synodal Vespers for the Feast of the Apostle Paul in Athens, Archimandrite Euthymios Bardakas was appointed the Keynote Speaker. At the established Concelebrations in Athens with His Beatitude, Archbishop Kallinikos, on the Sunday of Orthodoxy, their Graces, Bishop Ambrose of Methone (who is also the morning Homilist) and Clement of Gardikion will take part. For the Third Appearance of the Holy Cross 2020, the same hierarchs will concelebrate, His Grace, Bishop Clement of Gardikion being the Homilist.
3. The persons to whom Honorary Awards will be given on the Sunday of Orthodoxy 2020 were decided.
4. The dedication of the 2021 Pocket Calendar was decided: the contribution of the Clergy to the Greek Revolution of 1821.
5. The makeup of the annual Synodal representations was appointed for the Feasts of St. Glicherie and Transfiguration in Slătioara, Romania for 2020.
6. The Holy Synod of the Hierarchy was informed by the Hierarchs who traveled outside Greece concerning their actions there, namely His Eminence, Metropolitan Cyprian of Oropos and Phyle concerning his recent Pastoral Visit to Georgia, His Grace, Bishop Ambrose of Methone concerning his visits to the Congo, France, and England, and His Grace, Bishop Clement of Gardikion concerning the visit of the Synodal Representation to Romania.
7. The Holy Synod of the Hierarchy discussed the new developments relative to the Religious Lessons in the Schools. It decided to send a Memorandum to the Ministry of Education, to publish a specific Announcement to the flock, and to cooperate with other agencies who agree to maintain the religious character of the Religious Lessons.
8. Concerning the Electronic Identities, the Holy Synod of the Hierarchy likewise decided to send a Memorandum to the responsible Ministries, to publish a specific Announcement to the flock, and to cooperate with other agencies agreeing to the protection of the citizens’ right to privacy.
9. The Holy Synod of the Hierarchy discussed the Report of the Synodal Committee on Dogmatics and Canonical Issues concerning Marriage and Divorce, namely, it approved the publication of a relative Encyclical based on the spirit of the Report.
10. The Holy Synod of the Hierarchy concerned itself with Missionary issues in Muslim countries. Concerning this issue there will be a future more analytical report.
11. His Grace, Bishop Ambrose of Methone mentioned his say until the end of the current civil year as the Locum Tenens of the Holy Metropolis of Sydney (Oceana and Southeast Asia). At a future meeting, the Holy Synod will decide concerning his replacement.
12. The Holy Synod of the Hierarchy appointed a committee made up of their His Eminences, Metropolitans Photios of Demetrias, and Cyprian of Oropos and Phyle, and His Grace, Bishop Clement of Gardikion for the required prudence and careful preparation towards the convocation of the awaited Great, namely Pan-Orthodox, Synod of the Genuine Orthodox Churches.
13. The Holy Synod of the Hierarchy concerned itself with other current issues.
From the Chief Secretariat
Protocol no. γ – 1830
In Athens, Nov. 23/Dec. 6, 2013
Communiqué
To all clergy and laity
Beloved children of the Church of Christ,
The Holy Synod of the G.O.C., during its meeting on October 10/23 2013, discussed the issue of the pseudo-saints who are alleged to be Saints by the Ecumenists, and the danger of deceiving the faithful through their systematic propaganda. For this reason, we call this to the attention of all clergy and laity of the non-innovating Church, that they not fall victim to this propaganda. No one who died in schism, communing with the heresy of Ecumenism may be honored as a saint by the Church. They do not fulfill the criteria of Sainthood which the Church of Christ has always had.
The Ecumenical Patriarchate, which has ceased to be the beacon of Orthodoxy, continually proclaims many new-found elders as saints, in order to fortify the delusion that the communicants of Ecumenism can also be sanctified, and can become examples to follow. From this delusion, it would then follow that there is no reason for those who object to the heresy of Ecumenism to wall themselves off from it. In their Synodal proclamations, the Ecumenists mix the pseudo-saints of recent years with true saints of the past centuries, such as St. Nicodemus of the Holy Mountain and St. Cosmas of Aetolia, so that this perception may be believed without question. We, however, rightly differentiate the good from the evil; on the one hand, we accept the older saints as truly being saints – and that, without regard to Patriarchal decisions – and on the other hand, we reject the new-found elders. We hope that these new-found elders returned to Holy Tradition sometime before their death, but they are certainly not examples for the faithful to imitate.
This also holds true for those new-found elders proclaimed as “saints” by the other Patriarchates who have been equally vitiated by the Ecumenistic delusion or by Sergianism, such as the Patriarchate of Moscow. Therefore pilgrimages and parish excursions to reverence such new-found pseudo-saints are not permitted either is honoring them individually as real saints nor painting icons nor serving the divine services for them.
Holy figures have existed in recent decades, but those who were sanctified belonged to the ranks of those who struggled against the innovation of the Papal calendar and the heresy of Ecumenism. There will soon be a Synodal decision of the Church concerning them.
Having said that, we pray that you pass the remainder of the time of the Nativity fast in compunction and prayer.
By the mandate of the Holy Synod
The Chief-Secretary
† Photios of Marathon