From a Convention of Orthodox Clergymen and Monks
Greece,
April 2009
Those of us who by the Grace of God have been raised with the
dogmas of piety and who follow in everything the One, Holy, Catholic and
Apostolic Church, believe that:
The sole path to salvation of mankind[1] is the faith in the
Holy Trinity, the work and the teaching of our Lord Jesus Christ, and their
continuance within His Body, the Holy Church. Christ is the only true Light;[2]
there are no other lights to illuminate us, nor any other names that can save
us: "Neither is there salvation in any other: for there is none other name
under heaven given among men, whereby we must be saved."[3] All other
beliefs, all religions that ignore and do not confess Christ "having come
in the flesh,"[4] are human creations and works of the evil one,[5] which
do not lead to the true knowledge of God and rebirth through divine Baptism,
but instead, mislead men and lead them to perdition. As Christians who believe
in the Holy Trinity, we do not have the same God as any of the religions, nor
with the so-called monotheistic religions, Judaism and Mohammedanism, which do
not believe in the Holy Trinity.
For two thousand years, the one Church which Christ founded and
the Holy Spirit has guided has remained stable and unshakeable in the salvific
Truth that was taught by Christ, delivered by the Holy Apostles and preserved
by the Holy Fathers. She did not buckle under the cruel persecutions by the
Judeans initially or by idolaters later, during the first three centuries. She
has brought forth a host of martyrs and emerged victorious, thus proving Her
divine origin. As Saint John the Chrysostom beautifully expressed it:
"Nothing is stronger than the Church... if you fight against a man, you
either conquer or are conquered; but if you fight against the Church, it is not
possible for you to win, for God is the strongest of all."[6]
Following the cessation of the persecutions and the triumph of
the Church over Her external enemies - in other words, the Judeans and the idolaters
- the internal enemies of the Church began to multiply and strengthen. A
variety of heresies began to appear, which endeavored to overthrow and
adulterate the faith once delivered, such that the faithful became confused,
and their trust in the truth of the Gospel and traditions was debilitated. In
outlining the ecclesiastical state of affairs that was created by the dominance
for over 40 years - even administratively - of the heresy of Arius, Saint Basil
the Great says: "The dogmas of the Fathers have been entirely disregarded,
the apostolic traditions withered, the inventions of the youth are observed in
the Churches; people are now "logic-chopping" not theologizing;
precedence is given to the wisdom of the world, pushing aside the boasting in
the Cross. Shepherds are driven out, and in their place cruel wolves are
ushered in, dispersing Christ's flock."[7]
That which happened because of external enemies - religions -
also happened because of internal ones - heresies. The Church, through Her
great and enlightened Holy Fathers, demarcated and marked the boundaries
[perixarakose] of the Orthodox faith with decisions by Local and Ecumenical
Synods in the cases of specific, dubious teachings, but also with the agreement
of all the Fathers (Consensus Patrum), on all the matters of the Faith. We
stand on sure ground when we follow the Holy Fathers and do not move the
boundaries that they have set. The expressions "Following after our Holy
Fathers" and "Not withdrawing the boundaries that our Fathers have
set" are signposts for a steady course of spiritual advance and a
guardrail for [remaining within] the Orthodox faith and way of life.
Consequently, the basic positions of our Confession are the
following:
1. We maintain, irremovably and without alteration, everything
that the Synods and the Fathers have instituted. We accept everything that they
accept and condemn everything that they condemn; and we avoid communication
with those who innovate in matters of the Faith.[8] We neither add, nor remove,
nor alter any teaching. Even from the apostolic era, the God-bearing Saint
Ignatius of Antioch in his epistle to Saint Polycarp of Smyrna wrote:
"Anyone who says contrary to what has been decreed - even if he is
trustworthy, even if he fasts, even if he lives in virginity, even if he
performs signs and prophesizes, let him appear to you as a wolf in a sheep's
hide, aspiring to the corruption of the sheep." Saint John the Chrysostom,
in interpreting the Apostle Paul's words "If any man preach any other gospel
unto you than that ye have received, let him be anathema" (Gal. 1:9),
observes that the Apostle "did not say if they should proclaim something
contrary or if they should overturn everything, but that even if they should
preach even the smallest thing that has not been delivered to you, even if they
should simply provoke it, let them be anathema."[9] Upon announcing its
decisions against the Iconoclasts to the clergy of Constantinople, the 7th
Ecumenical Synod wrote: "We have followed the tradition of the Catholic Church,
neither loosening [the matters of faith] nor making any superfluous addition,
but, having been taught in the apostolic manner, we maintain the traditions we
have received, accepting and respecting everything that the Holy Catholic
Church has received from the first years, unwritten and written... for the true
and straightforward judgment of the Church does not make any allowance for
innovations within Her, or for attempts to remove anything. We, therefore, by
following the laws of our Fathers, having received Grace by the one Spirit,
have duly safeguarded without any innovations and reductions, all the things of
the Church."[10]
Along with the Holy Fathers and the Synods, we too reject and
anathematize all the heresies that appeared during the historical course of the
Church. Of the old heresies that have survived to this day, we condemn Arianism
(still surviving, in the pseudo-Witnesses of Jehovah) and Monophysitism - the
extreme form of Eutychius and the more moderate form of Sevirus and Dioscorus -
according to the decisions of the 4th Ecumenical Synod of Chalcedon and the
Christological teaching of the great Holy Fathers and Teachers such as Saints
Maximus the Confessor, John of Damascus, Photios the Great and the hymns of our
worship.
2. We proclaim that Roman Catholicism is a womb of heresies and
fallacies.[11] The teaching of the "Filioque" - that is, the
procession of the Holy Spirit AND from the Son - is contrary to everything that
Christ Himself taught about the Holy Spirit. The entire chorus of Fathers, both
in Synods and individually, regard Roman Catholicism as a heresy because apart
from the Filioque, it produced a host of other fallacies, such as the primacy
and the infallibility of the Pope, the unleavened bread (host), the fires of
Purgatory, the immaculate conception of the Theotokos, created Grace, the
purchasing of absolution (indulgences)... it has altered nearly all of the
teaching and the practice pertaining to Baptism, Chrismation, the Divine
Eucharist and the other Sacraments, and has converted the Church to a secular
State.[12]
Contemporary Roman Catholicism has deviated even further than
the medieval Latins from the teaching of the Church, to the extent that it no
longer comprises a continuance of the ancient Church of the West. It has
introduced a swarm of new exaggerations in its "Mariology," such as
the teaching that the Theotokos is a parallel redeemer (co-redemptrix) of the
human race. It has reinforced the "Charismatic Movement" of
Pentecostal (supposedly Spirit-centered) groups. It has adopted eastern
religious practices and methods of prayer and meditation. It has introduced
additional innovations into Divine worship, such as dances and musical
instruments. It has shortened and essentially ruined the Divine Liturgy. With
respect to Ecumenism it has set down the bases for a unification of all
religions (panthriskeia) with its Second Vatican Council, by recognizing
"spiritual life" in the people of other religions. Dogmatic
minimalism has led it to a diminishing of moral requirements, on account of the
bond between dogma and morality, resulting in the moral failures of leading
clergymen and an increase in moral deviations such as homosexuality and
pedophilia among clergymen.[13] By continuing to support "Uniatism" -
that caricature of Orthodoxy with which it victimizes and proselytizes faithful
- The Vatican is sabotaging the dialogue and is contradicting its supposedly
sincere intentions for union.
Generally speaking, after the Second Vatican Council there has
been a radical change in Catholicism and a turn towards Protestantism, and even
an adoption of various "spiritual" movements of the "New
Age."
According to Saint Simeon of Thessaloniki, the Mystagogue,
"Papism" caused more damage to the Church than all the heresies and schisms
combined. We Orthodox have communion with the pre-Schism Popes and we
commemorate many Popes as Saints. However, the post-Schism popes have all
taught heresy; they have ceased to be successors to the throne of Rome; they no
longer have Apostolic succession, because they no longer have the faith of the
Apostles and the Fathers. It is for this reason that, as St. Symeon states,
with each such pope, "not only do we have no communion, but we also call
him a heretic." On account of their blasphemy against the Holy Spirit with
their teaching of the Filioque, they forfeited the presence of the Holy Spirit
and therefore everything of theirs is deprived of Grace.[14] Not one of their
Mysteries (Sacraments) is valid, according to Saint Simeon: "Therefore the
innovators are blaspheming and are far away from the Spirit, by blaspheming
against the Holy Spirit, hence everything of theirs is graceless, inasmuch as
they have violated and have demoted the Grace of the Spirit... which is why the
Holy Spirit is not among them, and there is nothing spiritual in them, as
everything of theirs is new and altered and contrary to Divine
tradition."[15]
3. The same things apply to an even greater degree to
Protestantism, which as the offspring of Papism has inherited many heresies,
but has also added many more. It has rejected Tradition, accepting only Holy
Scripture (Sola Scriptura), which it misinterprets; it has abolished the
Priesthood as a unique Mystery (Sacrament), as well as the veneration of the
Saints and of the holy Icons; it has failed to honor, or even, in some cases,
slighted the person of the Most Holy Theotokos (Mother of God); it has
discarded monasticism; among the Holy Mysteries, it accepts only Baptism and
the Divine Eucharist, which are understood in a way that deviates sharply from
the teaching and the practice of the Church; it teaches such things as absolute
predestination (Calvinism) and justification through faith alone. Furthermore,
its more "progressive" sector has introduced Priesthood for women and
marriage between homosexuals - whom they even accept into the ranks of the
clergy. But above all, it lacks a proper ecclesiology, because the Orthodox
understanding of the nature of the Church does not exist among them.[16]
4. The only way that our communion with heretics can be restored
is if they renounce their delusion (plani) and repent, so that there may be a
true union and peace: a union with the Truth, and not with delusion and heresy.
For the incorporation of heretics into the Church, canonical precision
(akriveia) requires that they be accepted through Baptism.[17] Their previous
"baptism," performed outside the Church (without the triple immersion
and emersion of the one being baptized in water sanctified by a particular
prayer) is in no way a baptism.[18] All attempts at baptism outside the Church
lack the Grace of the Holy Spirit (Who does not remain within schisms and
heresies) and as such, we have nothing in common that unites us, as Basil the
Great points out: "those who had apostatized from the Church had no longer
on them the Grace of the Holy Spirit, for it ceased to be imparted when the
continuity was broken...they who were broken off had become laymen, and,
because they are no longer able to confer on others that Grace of the Holy
Spirit from which they themselves are fallen away, they had no authority either
to baptize or to ordain."[19]
That is why the new attempt by Ecumenists to push the idea that
we have a common baptism with heretics is unfounded. Indeed, upon this
nonexistent baptismal unity they want to base the unity of the Church, which
supposedly exists wherever a baptism may exist.[20] One enters the Church,
however, and becomes Her member, not with just any baptism, but only with the
"one baptism," that uniformly performed baptism, officiated by
Priests who have received the Priesthood of the Church.
5. As long as the heterodox continue to remain in their errors,
we avoid communion with them, especially in common prayer. All those holy
canons which address the matter of common prayer are unanimous in prohibiting
not only common officiating and common prayer in the temple of God, but even
ordinary prayers in private quarters. The Church's strict stance toward the
heterodox springs from true love and sincere concern for their salvation, and
out of Her pastoral care that the faithful be not carried away by heresy.
Whosoever loves, reveals the truth and does not leave the other in falsehood;
otherwise, any love and agreement with him would only be counterfeit and false.
There is such a thing as a good war and a bad peace: "...for a
praiseworthy war is superior to a peace that separates one from God" says
Saint Gregory the Theologian.[21] And Saint John the Chrysostom recommends:
"If you should see devoutness infringed upon, do not prefer a oneness of
mind to the truth, but stand fast until death... in no way betraying the
truth". And elsewhere, he recommends with emphasis: "Do not accept
any false dogma on the pretext of love."[22] This stance of the Fathers
was also adopted by the great defender and confessor of the Orthodox faith
against the Latins, Saint Mark of Ephesus, who concluded his own Confession of
Faith in Florence with the following words: "All the teachers of the
Church, all the Councils and all the divine Scriptures exhort us to avoid
heretics, and to refrain from communion with them. Therefore, am I to disregard
them all, and follow those who under the pretense of a manufactured peace
strive for union? Those, who have counterfeited the sacred and divine Symbol of
Faith (The Creed) and who introduced the Son as the second cause of the Holy
Spirit? [...] May this never happen to us, benevolent Comforter (Paraclete),
and may I never fall away from my own duteous thoughts, but, by following Thy
teaching and the blessed men who were inspired by Thee, may I be added to my
fathers, by bringing in, if nothing else, this: devoutness."[23]
6. Up until the beginning of the 20th century, the Church has
steadfastly and immutably maintained a dismissive and condemnatory stance
towards all heresies, as clearly formulated in the Synodicon of Orthodoxy which
is recited on the Sunday of Orthodoxy. Heresies and heretics are anathematized,
one by one; furthermore, in order to ensure that no heretics be left out of the
anathema, there is a general anathema at the end of the text: "Let all
heretics be anathematized."
Unfortunately, this uniform, steady and unswerving stance of the
Church up until the beginning of the 20th century has begun to be progressively
abandoned, following the encyclical that was released by the Ecumenical
Patriarchate in 1920, "Unto the Churches of Christ Everywhere," which
for the first time officially characterized heresies as
"churches"[24] that are not alienated from the Church, but are
familiar and related to Her. It recommended that "the love between the
Churches should above all be rekindled and reinforced, and they should no more
consider one another as strangers and foreigners, but as relatives, and as
being a part of the household of Christ and 'fellow heirs, members of the same
body and partakers of the promise of God in Christ."[25]
The path is now open for the adoption, the shaping and the
development of the heresy of Ecumenism wthin the sphere of the Orthodox Church
- this "pan-heresy," initially of Protestant inspiration, now with
Papal acceptance, which adopts and legalizes all heresies as 'churches' and
assaults the dogma of the One, Holy, Catholic and Apostolic Church. This new
dogma regarding the Church, this new ecclesiology, is now developed, taught and
imposed by Patriarchs and bishops. According to this new teaching, no Church is
entitled to demand for itself exclusively the designation of the catholic and
true Church. Instead, each one of them is a piece, a part, and not the entire
Church; they all together comprise the Church.[26]
All the boundaries set by the Fathers have fallen; there is no
longer a dividing line between heresy and Church, between truth and delusion.
Heresies are also 'churches' now; in fact, many of them - like the Papist one-
are now regarded as 'sister churches' to which God has entrusted, jointly with
us, the care for mankind's salvation.[27]
The Grace of the Holy Spirit now also exists within heresies,
and therefore their baptisms are - like all the other mysteries - considered
valid.[28] All who have been baptized into a heretical group are now considered
members of Christ's Body, the Church.
The condemnations and the anathemas of the councils are no
longer valid and should be stricken from liturgical books. We are now lodged in
the "World Council of Churches" and have essentially betrayed - with
our membership alone[29] - our ecclesiastical self-awareness. We have removed
the dogma regarding the One, Holy, Catholic and Apostolic Church - the dogma of
"one Lord, one Faith, one Baptism."[30]
7. This inter-Christian syncretism has now expanded into an
inter-religious syncretism, which equates all the religions with the unique
knowledge of and reverence for God and a Christ-like way of life - all revealed
from on high by Christ. Consequently, it is not only the dogma of the One,
Holy, Catholic and Apostolic Church in relation to the various heresies that is
being attacked, but also the foundational and unique dogma of revelation and
salvation of mankind through Jesus Christ in relation to the religions of the
world. It is the worst delusion, the greatest heresy of all ages.
8. We believe and confess that salvation is possible in Christ
alone. The religions of the world, but also the various heresies do not lead
man to salvation. The Orthodox Church is not merely the true Church; She is the
only Church. She alone has remained faithful to the Gospel, the Synods and the
Fathers, and consequently She alone represents the true catholic Church of
Christ. According to the blessed Elder Justin Popovitch, Ecumenism is a common
name for the pseudo-churches of Western Europe; their common name is
"pan-heresy."[31]
This pan-heresy has been accepted by many Orthodox patriarchs,
archbishops, bishops, clergymen, monks and laity. They teach it,
"bareheaded," they apply it and impose it in practice, communing with
heretics in every possible manner - with common prayers, with exchanges of
visits, with pastoral collaborations - thus essentially placing themselves
outside the Church.[32] Our stance, per the Conciliar canonical decisions and
per the example of the Saints, is obvious. Each one must now assume his
responsibilities.
9. There are of course collective responsibilities also, and
chiefly in the ecumenistic conscience of our hierarchs and theologians, towards
the Orthodox people (pleroma) and their individual flocks. To them, we declare
with a fear of God and with love that this stance of theirs and their
involvement in ecumenistic activities are condemnable from every aspect,
because:
a) they actively impugn our Orthodox-Patristic Tradition and
Faith;
b) they are sowing doubt in the hearts of their flock and unsettle many, leading to division and schism, and
c) they are luring a portion of the flock into delusion, and thus, to spiritual disaster.
b) they are sowing doubt in the hearts of their flock and unsettle many, leading to division and schism, and
c) they are luring a portion of the flock into delusion, and thus, to spiritual disaster.
We, therefore, declare that, for the aforementioned reasons,
those who endeavor within this ecumenist irresponsibility, whatever rank they
may hold within the Church Body, contradict the tradition of our Saints and are
thus stand in opposition to them. For this reason their stance must be
condemned and rejected by the entirety of the Hierarchy and Faithful.[33]
[1] See treatise by Gennadius II Scholarios, Patriarch of
Constantinople: "Regarding the only way to the salvation of mankind,"
to George Scholarios "The complete extant works - Oevres Completes de
Georges Scholarios," Volumes I-VII, Paris 1928-1936, publ. L. Petit - X.
Siderides - M. Jugie, Vol. III, 434-452.
[2] John 8:12 "I am the light of the world - whosoever
follows Me shall not walk in darkness, but shall have the light of life."
John 3:19 "The light had come to the world and men loved the darkness
rather than the light."
[3] Acts 4:12.
[4] 1 John 4:2-3: "Every spirit that confesses Jesus had
cometh in the flesh, is from God; and every spirit that does not confess Jesus
Christ had cometh in the flesh, is not from God. And this is what you have
heard regarding the antichrist: that he cometh and is now already in the
world."
[5] See "Didaches" (Teachings) of St.Cosmas of
Aetolia, of I. Menounos, "Cosmas of Aetolia teachings" (and
biography), Tinos publications, Athens, Didache A1, 37, page 142: "All
faiths are false, counterfeit, all of them the Devil's. This I realized as
being true, divine, heavenly, correct, perfect, both by my word and by your
word: that the faith of the pious and Orthodox Christians is good and holy, and
that we must believe and be baptized in the name of the Father and the Son and
the Holy Spirit."
[6] "Homily prior to the exile" 1, ΕΠΕ 33, 186.
[7] Epistle 90, "To the most holy brothers and bishops in
the West" 2, ΕΠΕ 2, 20.
[8] This refers to those who provoke and innovate with regard to
the Faith. It does not mean that Orthodox Christians should have no contact
with non-Orthodox in the context of missionary outreach and witness, which
would mean the cessation of all evangelism, missionary work, sharing of our
Faith, etc. -Ed.
[9] Galatians. 1, 9. To Gall. Homily chapt. 1, PG 61, 624.
[10] Mansi, 13, 409-412.
[11] In our age of "political correctness" this
statement may seem outrageous and unnecessarily inflammatory. It is, however,
"soft" in comparison to the writings of the Holy Fathers (e.g., note
the language of St. Photios the Great throughout his 10th-century treatise against
the filioque clause, On the Mystagogy of the Holy Spirit - and this was long
before many other heresies were introduced). The Holy Fathers have, for
centuries, viewed the Roman Catholicism as a womb of heresies, beginning with
the adoption and promulgation of the filioque clause.
Consider the following statements from another Confession of Faith from modern times, the Patriarchal Encyclical of 1848: "As soon as [the filioque] was introduced into the Churches of the West it brought forth disgraceful fruits, bringing with it, little by little, other novelties, for the most part contrary to the express commands of our Savior in the Gospel-commands which till its entrance into the Churches were closely observed.... It drove the theologians of the West, as its defenders, since they had no ground either in Scripture or the Fathers to countenance heretical teachings, not only into misrepresentations of the Scriptures, such as are seen in none of the Fathers of the Holy Catholic Church, but also into adulterations of the sacred and pure writings of the Fathers alike of the East and West."
Similar language is found in the the Patriarchal Encyclical of 1895: "[B]ut the present Roman Church is the Church of innovations, of the falsification of the writings of the Church Fathers, and of the misinterpretation of the Holy Scripture and of the decrees of the holy councils, for which she has reasonably and justly been disowned, and is still disowned, so far as she remains in her error.... [A]s has been said before, the Western Church, from the tenth century downwards, has privily brought into herself through the papacy various and strange and heretical doctrines and innovations, and so she has been torn away and removed far from the true and orthodox Church of Christ." If some find the language of the "Confession of Faith Against Ecumenism" offensive, they might consider whether this is due to a lack of familiarity with the writings of the Holy Fathers, and past confessional statements of the Orthodox Church. - Ed.
Consider the following statements from another Confession of Faith from modern times, the Patriarchal Encyclical of 1848: "As soon as [the filioque] was introduced into the Churches of the West it brought forth disgraceful fruits, bringing with it, little by little, other novelties, for the most part contrary to the express commands of our Savior in the Gospel-commands which till its entrance into the Churches were closely observed.... It drove the theologians of the West, as its defenders, since they had no ground either in Scripture or the Fathers to countenance heretical teachings, not only into misrepresentations of the Scriptures, such as are seen in none of the Fathers of the Holy Catholic Church, but also into adulterations of the sacred and pure writings of the Fathers alike of the East and West."
Similar language is found in the the Patriarchal Encyclical of 1895: "[B]ut the present Roman Church is the Church of innovations, of the falsification of the writings of the Church Fathers, and of the misinterpretation of the Holy Scripture and of the decrees of the holy councils, for which she has reasonably and justly been disowned, and is still disowned, so far as she remains in her error.... [A]s has been said before, the Western Church, from the tenth century downwards, has privily brought into herself through the papacy various and strange and heretical doctrines and innovations, and so she has been torn away and removed far from the true and orthodox Church of Christ." If some find the language of the "Confession of Faith Against Ecumenism" offensive, they might consider whether this is due to a lack of familiarity with the writings of the Holy Fathers, and past confessional statements of the Orthodox Church. - Ed.
[12] Again, see the Patriarchal Encyclicals of 1848 and 1895,
which lay this out in great detail. - Ed.
[13] The moral laxity and decadence, even among the clergy, had
already been noted at the beginning of the 15th century, by Saint Simeon of
Thessaloniki (see 'Dogmatic Epistle 16' in D. Balfour, by Simeon of
Thessaloniki (1416/17-1429) "Theological Works," Vlatades Gleanings
34, Thessaloniki 1981, page 218: "And furthermore, that they did not
regard fornication at all entailing Hell, not even among their priests, but
instead, they would unscrupulously have concubines and youths for fornication
and would every day officiate." Ibid, 15, page 216: "They also do not
follow an evangelical lifestyle; for, every kind of luxury and fornication to
them is not a reprehensible matter, nor anything else that is forbidden for
Christians.") The moral decadence that is observed of late even among the
Orthodox clergy is the result of liberalism which accompanies ecumenism and of
secularism.
[14] The term "Grace" is often misunderstood today.
The Patristic teaching on the subject was best expressed by our Venerable
Father Diadochus the God-bearer, Bishop of Photike in Epirus. As he writes in
his Hundred Texts on Spiritual Knowledge and Discernment: "Before holy
baptism Grace encourages the soul towards good from the outside, while Satan
lurks in its depths, trying to block all the intellect's ways of approach to
the divine. But from the moment we are reborn through Baptism, the demon is
outside, Grace is within." And, in our own days, Blessed Archbishop
Seraphim of Sophia writes concerning the two forms of Grace: "According to
the teaching of the Holy Fathers, the Grace of the Holy Spirit is manifest in
two forms: firstly, as an external, providential Grace, which acts in and throughout
the lives of everybody, enabling anyone to accept the True Faith; and,
secondly, as an internal, salvific Grace, which revivifies, redeems, and
functions solely in the Orthodox Church." Here the Confession refers to
the latter form of Grace. The general operation of the Holy Spirit among all
men is not in question. - Ed.
[15] Dialogue 23, PG 155, 120-121. Epistle regarding blessedness
5, in D. Balfour, Simeon Archbishop of Thessaloniki (1416/17-1429),
"Theological Works," Vlatades Gleanings 34, Thessaloniki 1981, page
226. These comments of Saint Simeon should be interpreted on the basis of the
Patristic teaching on Grace, as referred to in note 14 above. - Ed.
[16] Here the Confession speaks generally of Protestantism.
Given that there are 26,000+ denominations, it is impossible to make a succinct
statement about Protestant tenets that applies accurately to them all. The
Confession is admittedly painting with a broad brush, but these are all aspects
of Protestantism that apply more or less to all Protestant groups, unless
otherwise specified as speaking to particular confessions (such as Calvinism).
- Ed.
[17] "Canonical precision" or akriveia, is the norm,
as it is most consistent with the theological principles under-girding the
Canons concerning Holy Baptism. Nevertheless, the authors of the Confession
would agree that, when canonical presuppositions existed, "canonical
dispensation", or oikonomia, has been employed. It is also the case,
however, that, in almost every case today, those presuppositions (such as
triple immersion) do not exist. - Ed.
[18] The reception of a convert into the Church by oikonomia,
when indeed it is done within the canonical prescriptions and leads to the same
end as akriveia, in no way can be interpreted as altering Orthodox
ecclesiology. Employing oikonomia in the reception of non-Orthodox does not
mean acceptance per se of non-Orthodox mysteries. The acceptance per se of
non-Orthodox mysteries by some Orthodox representatives in the ecumenical
movement is impossible to reconcile with Orthodox ecclesiology and is to be
rejected as contrary to the Orthodox Dogma of the Church. - Ed.
[19] Canonical Epistle Ά, To Amphilochios of Iconion, 1st Canon.
[20] In the text of the 9th General Convention of the World
Council of Churches in Porto Alegre, Brazil in 2006, which was accepted by the
representatives of the Orthodox churches and was titled "Called to be the
One Chuch," in paragraph 8 it states: "All those baptized in Christ
are united in His name." In paragraph 9: "That we all belong in
common to Christ through baptism in the name of the Father and the Son and the
Holy Spirit, gives the churches the possibility and it invites them to walk
together, even when they disagree. We assure that there is one baptism, exactly
as there is one body and one Spirit, one hope in our calling, one Lord, one
Faith, one God and Father to all of us (see Ephes.4:4-6)." The
Metropolitan of Pergamos John (Zizioulas) in his work "Orthodox
Ecclesiology and the Ecumenical Movement," Sourozh Diocesan Magazine
(England, August 1985, vol.21, page 23), had paved the way for this position,
by stating: "Within baptism, even if there is a break, a division, a
schism, you can still speak of the Church... The Orthodox, in my understanding
at least, participate in the ecumenical movement as a movement of baptized
Christians, who are in a state of division because they cannot express the same
faith together. In the past this has happened because of a lack of love which
is now, thank God, disappearing."
[21] Apologetics on the flight to Pontus 82, ΕΠΕ 1, 176.
[22] To Romans, Homily 22, 2, PG 60, 611. To Philippians, Homily
2.1, PG 62, 119.
[23] Confession of faith displayed in Florence, in Documents
relatifs au Concile de Florence, II, Oeuvres anticonciliaires de Marc d'Ephèse,
par L. Petit, Patrologia Orientalis 17, 442.
[24] That is, "churches" in a more or less real,
ecclesiological way, implying mystical union with the one, true Church of
Christ, the Orthodox Church. - Ed.
[25] See I.Karmiris', "The Dogmatic and Symbolic Monuments
of the Orthodox Catholic Church," vol. 2, page 958.
[26] One recent example of this is found in the declaration of
the 9th General Convention of the World Council of Churches in Porto Alegre, Brazil
in 2006, which was accepted by the representatives of the Local Orthodox
Churches and was entitled "Called to be the One Chuch." In section
II, paragraph 6 of the document, which is a common declaration of Orthodox and
heterodox, we read: "Each church is the Church catholic and not simply a
part of it. Each church is the Church catholic, but not the whole of it. Each
church fulfils its catholicity when it is in communion with the other
churches." But, as it would be expected, this "new dogma" takes
on a wide variety of expressions, from including only two churches, such as (in
the "two lung" theory) Roman Catholicism and the Orthodox Church, or
three churches, as in the classic Branch Theory of the Anglicans, or including
many churches, as has been expressed in the "invisible church"
ecclesiology of the World Council of Churches and the "baptismal
unity" theory. That which binds these various theories together is a
rejection of "ecclesiological exclusivism" and an ecumenism "of
return." A sentiment that is said often and by many, including Orthodox
primates and hierarchs, is that "a Catholic will not become an Orthodox
and vice versa, but we must approach the altar together" (Bishop Tichon,
Diocese of Central and Western Europe of the Patriarchate of Bulgaria on his
visit to the Pope, October 22nd, 2009; See
http://www.zenit.org/article-27299?l=english).
[27] See joint statement by Pope John-Paul II and Patriarch
Bartholomew during the latter's visit to Rome on the 29th of June, 1995. The
same had been proclaimed at an earlier date by the Combined Theological
Committee for the Dialogue between Orthodox and Papists, in Balamand, Lebanon
in 1993.
[28] The term "valid" here means accepting heterodox
baptism "per se", in and of itself, apart from the Church, and has
ecclesiological implications which the kat'oikonomia reception of the
non-Orthodox can never imply.
[29] This is a question of methodology, the "essential
betrayal" being an abandonment of the patristic methodology of witness,
wherein the Scriptural command, "a man that is an heretic after the first
and second admonition reject" (Tit 3:10) is followed, if not in word than
in spirit. Rather, we have "lodged" ourselves in the World Council of
Churches as full organic members, even committing ourselves to dialogue without
presuppositions or limits. This disregard for patristic and scriptural
guidelines to proper witness inevitably has lead to a betrayal of the Church's
self-understanding.
[30] Ephesians 4:5.
[31] Archimandrite Justin Popovitch, Orthodox Church and
Ecumenism, Thessaloniki 1974, page 224.
[32] What is not meant here is an institutional departure from
the Church by excommunication or anathema. And this is clear by the use of the
terms "essentially" and "placing themselves." Rather, what
is meant is that by their actions and their words they have separated
themselves in essence from the Church - from Her Fathers, Her Way and Her Life.
They have essentially removed themselves from the Church by no longer following
the Holy Fathers, no longer expressing the Orthodox Faith.
The passage draws on the 15th canon of the 1st -2nd Synod. The understanding behind the phrase "essentially placing themselves outside the Church" is clearly implied in the canon when it states: "For not bishops, but false bishops and false teachers have they condemned..." The 15th canon, although praising those who cease commemoration of their bishop, who is teaching heresy "bareheaded", does not make ceasing commemoration a requirement. It leaves the particular coure of action - based on the canons and councils and fathers - to the discretion of each. The Confession follows suit, clearly naming the heresy and calling all to appropriate response ("Our stance, per the Conciliar canonical decisions and per the example of the Saints, is obvious.), but leaving the particulars to each one's discretion ("Each one must now assume his responsibilities"). - Ed.
The passage draws on the 15th canon of the 1st -2nd Synod. The understanding behind the phrase "essentially placing themselves outside the Church" is clearly implied in the canon when it states: "For not bishops, but false bishops and false teachers have they condemned..." The 15th canon, although praising those who cease commemoration of their bishop, who is teaching heresy "bareheaded", does not make ceasing commemoration a requirement. It leaves the particular coure of action - based on the canons and councils and fathers - to the discretion of each. The Confession follows suit, clearly naming the heresy and calling all to appropriate response ("Our stance, per the Conciliar canonical decisions and per the example of the Saints, is obvious.), but leaving the particulars to each one's discretion ("Each one must now assume his responsibilities"). - Ed.
[33] As of Janurary 30, 2010 17,250 clergy, monks and laymen
have signed this Confession of Faith against Ecumenism. See: http://www.impantokratoros.gr/ABF82395.el.aspx
for a complete list of signers.
NOTICE:
Whosoever of the clergy, monks, nuns and the laity desires to
participate in this small deposition of Orthodox confession may declare it, by
writing:
"I agree with the Confession of Faith against Ecumenism,
and subscribe to it"
They may send this declaration indicating their name and their
ecclesiastic, monastic or professional status, to the following address:
Periodical "THEODROMIA", P.O.Box 1602, Thessaloniki
541 24, Greece - Fax +30 2310 276590 - email address: palimpce@otenet.gr
The above Confession of Faith has been signed by the following,
as a first indication.
It has been signed and will be signed by many more:
It has been signed and will be signed by many more:
Last update: 15 OCTOBER 2009
Metropolitan Panteleimon of Antinoes
Metropolitan Seraphim of Kythira and Antikythira
Metropolitan Kosmas of Etolia and Akarnania
Metropolitan Seraphim of Piraeus
Metropolitan Artemios of Raskas and Prizrenis, Kossovo and Metohia.
Bishop George (Schaefer) of Mayfield, Abbot of Holy Cross Monastery, Wayne, West Virginia
Metropolitan Seraphim of Kythira and Antikythira
Metropolitan Kosmas of Etolia and Akarnania
Metropolitan Seraphim of Piraeus
Metropolitan Artemios of Raskas and Prizrenis, Kossovo and Metohia.
Bishop George (Schaefer) of Mayfield, Abbot of Holy Cross Monastery, Wayne, West Virginia
Archim. Christodoulos, Abbot of the Holy Monastery of
Koutloumousiou, Holy Mountain
Archim. Joseph, Abbot of the Holy Monastery of Xeropotamou, Holy Mountain
Archim. Philotheos, Abbot of the Holy Monastery of Karakalou, Holy Mountain
Archim. Agathon, Abbot of the Holy Monastery of Constamonitou, Holy Mountain.
Archim. Nikodemos, Abbot of the Holy Monastery of Filotheou, Holy Mountain
Archim. Joseph, Abbot of the Holy Monastery of Xeropotamou, Holy Mountain
Archim. Philotheos, Abbot of the Holy Monastery of Karakalou, Holy Mountain
Archim. Agathon, Abbot of the Holy Monastery of Constamonitou, Holy Mountain.
Archim. Nikodemos, Abbot of the Holy Monastery of Filotheou, Holy Mountain
Protopr. George Metallinos, Peer Professor, School of Theology,
University of Athens
Protopr. Theodoros Zisis, Peer Professor, School of Theology, University of Thessaloniki
Archim. Markos Manolis, Spiritual Head of "Pan-Hellenic Orthodox Union"
Archim. Athanasios, Abbot of the Holy Monastery of Stavrovouniou, Cyprus.
Archim. Timotheos Sakkas, Abbot of the Holy Monastery Paraklhtou, Oropos
Archim. Kyrill Kehagioglou, Abbot of the Holy Monastery of Pantokratoros Melissohoriou Langada
Archim. Sarantis Sarantos, Priest of the Dormition of the Theotokos,Amarousio, Attica.
Archim. Maximos Karavas, Abbot of the Holy Monastery of Saint Paraskevi, Milohoriou, Ptolemaidas
Archim. Gregory Hadjinikolaou, Abbot of the Holy Monastery of the Holy Trinity, Ano Gatzeas Volou.
Archim. Athanasios Anastasiou, Abbot of the Hily Monastery of Great Meteorou.
Archim.Theoklitos Bolkas, Abbot of Holy Isihastirio of Saint Arsenio the Kapadocian, Halkidiki
Archim. Chrysostomos, Abbot of the Holy Community of Saint Nikodemos, Pentalofos, Goumenitcha.
Archim. Theodore Diamantis, Abbot of the Holy Monastery of the Theotokos, Molyskepastou, Konitsa.
Archim. Palamas Kyrillidis, Abbot of the Holy Monastery of the Nativity of the Theotokos, Kallipetra, Veria.
Archim. Eudokimos, Spiritual Father of the Holy Lavra of Savva the Sanctified, Jerusalem.
Archim. Chrysostomos, Abbot of the Holy Monastery of Saint Gerasimos the Jordanian, Jerusalem.
Archim. Laurentios Gratsias, Holy Metropolis of Florina, Prespon and Eordeas.
Archim. Meletios Vadrahanis, Holy Metropolis of Florina, Prespon and Eordeas.
Archim. Paul Demetracopoulos, Holy Monastery of the Transfiguration of the Lord, Moutsialis, Veria.
Archim. Ignatios Kalaitzopoulos, Holy Monastery of Saint Paraskevi, Melohoriou, Ptolemaidas.
Archim. Symeon Georgiadis, Holy Monastery of the Holy Trinity, Ano Gatzeas, Volos
Archim. Augustine Siarras, Holy Monastery of the Holy Trinity, Ano Gatzeas, Volos
Archim. Ambrosios Gionis, Holy Monastery of the Holy Trinity, Ano Gatzeas, Volos
Archim. Benedict, Abbot of the Holy Monastery of the Holy Archangels, Prizreni, with following.
Archim. Gerasimos, Abbot of the Holy Monastery of Saint George, Jourgevi Stoupovi, with following.
Archim. Nicholaos, Abbot of the Holy Monastery of the Holy Archangels, Mavropotami, with following.
Archim. Romylos, Abbot of the Holy Monastery of the Entry of the Theotokos, Doumboki Potok, with following.
Archim. Symeon, Abbot of the Holy Monastery of Saint Stephen, Baniska, with following.
Archim. Stephanos, Abbot of the Holy Monastery of the Saints Anargyron Zotsitse, with following.
Archim. Ioannikios Kotsonis, Abbot of the Holy Monastery of the Transfiguration of the Lord, Sohos, Thessaloniki
Archim. Paul Danas, Hieropreacher of the Holy Monastery of Etolias and Akarnanias.
Archim. Constantine Paleologopoulos, retired priest of the Holy Monastery of Kalavriton and Egalias Egio.
Archim. Paisios Papadopoulos, Abbot of the Holy Monastery of Saint Gregory Palamas, Filota, Metropolis of Florina.
Archim. Epiphanios Hadjigiagou, Head Metropolitan of the Church of Florina, Florina.
Archim. Athanasios Siamakis, Hieropreacher of the Holy Monastery of Florina
Archim. Anargyros Afthonidis, Military Priest, Florina
Archim. Augustine Andritsopoulos, Abbot of the Holy Monastery of Myrtias of the Holy Monastery of Etolia and Akarnania.
Archim. Theodosis Kyprianou, Holy Monastery of Saint Filotheou, Skete Saint George, Karyes, Holy Mountain.
Archim. Ignatios Kalaitzopoulos, Holy Monastery of Saint Paraskevi, Milohoriou, Ptolemaidas.
Archim. Ierotheos Skiadas, Abbot of the Holy Monastery of the Dormition of the Theotokos, Vlohou, Agriniou.
Archim. Ioasaph Makris, Holy Monastery of Meteora.
Archim.Kosmas Paleogiannis, Cell of Saint John the Theologian of the Holy Monastery of Dohiariou, Holy Mountain.
Archim. Sevastianos Amantidis, Abbot of the Holy Monastery of Saint Paraskevis Vasiliados, Kastoria.
Archim.Christos Kyriazopoulos, past Educational Adviser, Thessaloniki
Archim. Nektarios Ziombolas, Military Priest
Archim. Joseph Aivazoglou, Holy Church of the Theotokos Ahiropiitou (not made by hand) Thessaloniki.
Elder Gregory, HieromonkHoly IsyhastirionDanieleon, Katounakia, Holy Mountain.
Elder Efstratios, Hiermonk, Holy Monastery of Great Lavvra, Holy Mountain.
Elder Fillipos, Hieromonk, Kalyvi of Great Athanasiou, Mikra Agia Anna, Holy Mountain.
Hieromonk Athanasios, Holy Isyhastirion Danieleon, Katounakia, Holy Mountain.
Hieromonk Nikodemos, Holy Isyhastirion Danieleon, Katounakia, Holy Mountain.
Hieromonk Nephon, Holy Isyhastirion Danieleon, Katounakia, Holy Mountain.
Hieromonk Chrysostom Kartsonas, Kalyvi of Saint George, Holy Skete of Saint Anna, Holy Mountain.
Hieromonk Onoufrios, Kalyvi of the Holy Forerunner, Holy Skete of Saint Anna, Holy Mountain.
Hieromonk Chrysanthos, Kalyvi of the Holy Forerunner, Holy Skete of Saint Anna , Holy Mountain.
Hieromonk Azarias, Kalyvi of the Holy Forerunner, Holy Skete of Saint Anna, Holy Mountain.
Hieromonk Gabriel, Holy Cell of the Theotokos Gorgoepikoou, Holy Monastery of Pantokratoros, Holy Mountain.
Hieromonk Panteleimon, Holy Cell of Saint Panteleimon, Holy Monastery of Saint Pantokratoros, Holy Mountain.
Hieromonk Basil, Abbot of the Holy Monastery of Saints Anargyron, Vratsevo, with following.
Hieromonk Efthimios, Abbot of the Holy Monastery of the Holy Forerunner, Sotsanitsa, with following.
Hieromonk Theoktistos, Abbot of the Holy Monastery of the Holy Trinity, Sopotsani, with following.
Hieromonk Tychon, Holy Isyhastirion of Pantokratoros, Melissohorion
Hieromonk Chariton, Hily Cell of Ascension, Karyes, Holy Mountain.
Hieromonk Nestor.
Hieromonk Augustine, Holy Monastery of All Saints and Saint Savva the Sanctified, Jerusalem.
Hieromonk Modestos Diasakis, Holy Monastery of Saint Paraskevi, Kastoria.
Hieromonk Raphael Kyriakou, Holy Monastery of Saint Raphael-Marina, Larnaka, Cyprus.
Hieromonk Photios Georgiou, Holy Monastery of Kastorias.
Protopr. Theodoros Zisis, Peer Professor, School of Theology, University of Thessaloniki
Archim. Markos Manolis, Spiritual Head of "Pan-Hellenic Orthodox Union"
Archim. Athanasios, Abbot of the Holy Monastery of Stavrovouniou, Cyprus.
Archim. Timotheos Sakkas, Abbot of the Holy Monastery Paraklhtou, Oropos
Archim. Kyrill Kehagioglou, Abbot of the Holy Monastery of Pantokratoros Melissohoriou Langada
Archim. Sarantis Sarantos, Priest of the Dormition of the Theotokos,Amarousio, Attica.
Archim. Maximos Karavas, Abbot of the Holy Monastery of Saint Paraskevi, Milohoriou, Ptolemaidas
Archim. Gregory Hadjinikolaou, Abbot of the Holy Monastery of the Holy Trinity, Ano Gatzeas Volou.
Archim. Athanasios Anastasiou, Abbot of the Hily Monastery of Great Meteorou.
Archim.Theoklitos Bolkas, Abbot of Holy Isihastirio of Saint Arsenio the Kapadocian, Halkidiki
Archim. Chrysostomos, Abbot of the Holy Community of Saint Nikodemos, Pentalofos, Goumenitcha.
Archim. Theodore Diamantis, Abbot of the Holy Monastery of the Theotokos, Molyskepastou, Konitsa.
Archim. Palamas Kyrillidis, Abbot of the Holy Monastery of the Nativity of the Theotokos, Kallipetra, Veria.
Archim. Eudokimos, Spiritual Father of the Holy Lavra of Savva the Sanctified, Jerusalem.
Archim. Chrysostomos, Abbot of the Holy Monastery of Saint Gerasimos the Jordanian, Jerusalem.
Archim. Laurentios Gratsias, Holy Metropolis of Florina, Prespon and Eordeas.
Archim. Meletios Vadrahanis, Holy Metropolis of Florina, Prespon and Eordeas.
Archim. Paul Demetracopoulos, Holy Monastery of the Transfiguration of the Lord, Moutsialis, Veria.
Archim. Ignatios Kalaitzopoulos, Holy Monastery of Saint Paraskevi, Melohoriou, Ptolemaidas.
Archim. Symeon Georgiadis, Holy Monastery of the Holy Trinity, Ano Gatzeas, Volos
Archim. Augustine Siarras, Holy Monastery of the Holy Trinity, Ano Gatzeas, Volos
Archim. Ambrosios Gionis, Holy Monastery of the Holy Trinity, Ano Gatzeas, Volos
Archim. Benedict, Abbot of the Holy Monastery of the Holy Archangels, Prizreni, with following.
Archim. Gerasimos, Abbot of the Holy Monastery of Saint George, Jourgevi Stoupovi, with following.
Archim. Nicholaos, Abbot of the Holy Monastery of the Holy Archangels, Mavropotami, with following.
Archim. Romylos, Abbot of the Holy Monastery of the Entry of the Theotokos, Doumboki Potok, with following.
Archim. Symeon, Abbot of the Holy Monastery of Saint Stephen, Baniska, with following.
Archim. Stephanos, Abbot of the Holy Monastery of the Saints Anargyron Zotsitse, with following.
Archim. Ioannikios Kotsonis, Abbot of the Holy Monastery of the Transfiguration of the Lord, Sohos, Thessaloniki
Archim. Paul Danas, Hieropreacher of the Holy Monastery of Etolias and Akarnanias.
Archim. Constantine Paleologopoulos, retired priest of the Holy Monastery of Kalavriton and Egalias Egio.
Archim. Paisios Papadopoulos, Abbot of the Holy Monastery of Saint Gregory Palamas, Filota, Metropolis of Florina.
Archim. Epiphanios Hadjigiagou, Head Metropolitan of the Church of Florina, Florina.
Archim. Athanasios Siamakis, Hieropreacher of the Holy Monastery of Florina
Archim. Anargyros Afthonidis, Military Priest, Florina
Archim. Augustine Andritsopoulos, Abbot of the Holy Monastery of Myrtias of the Holy Monastery of Etolia and Akarnania.
Archim. Theodosis Kyprianou, Holy Monastery of Saint Filotheou, Skete Saint George, Karyes, Holy Mountain.
Archim. Ignatios Kalaitzopoulos, Holy Monastery of Saint Paraskevi, Milohoriou, Ptolemaidas.
Archim. Ierotheos Skiadas, Abbot of the Holy Monastery of the Dormition of the Theotokos, Vlohou, Agriniou.
Archim. Ioasaph Makris, Holy Monastery of Meteora.
Archim.Kosmas Paleogiannis, Cell of Saint John the Theologian of the Holy Monastery of Dohiariou, Holy Mountain.
Archim. Sevastianos Amantidis, Abbot of the Holy Monastery of Saint Paraskevis Vasiliados, Kastoria.
Archim.Christos Kyriazopoulos, past Educational Adviser, Thessaloniki
Archim. Nektarios Ziombolas, Military Priest
Archim. Joseph Aivazoglou, Holy Church of the Theotokos Ahiropiitou (not made by hand) Thessaloniki.
Elder Gregory, HieromonkHoly IsyhastirionDanieleon, Katounakia, Holy Mountain.
Elder Efstratios, Hiermonk, Holy Monastery of Great Lavvra, Holy Mountain.
Elder Fillipos, Hieromonk, Kalyvi of Great Athanasiou, Mikra Agia Anna, Holy Mountain.
Hieromonk Athanasios, Holy Isyhastirion Danieleon, Katounakia, Holy Mountain.
Hieromonk Nikodemos, Holy Isyhastirion Danieleon, Katounakia, Holy Mountain.
Hieromonk Nephon, Holy Isyhastirion Danieleon, Katounakia, Holy Mountain.
Hieromonk Chrysostom Kartsonas, Kalyvi of Saint George, Holy Skete of Saint Anna, Holy Mountain.
Hieromonk Onoufrios, Kalyvi of the Holy Forerunner, Holy Skete of Saint Anna, Holy Mountain.
Hieromonk Chrysanthos, Kalyvi of the Holy Forerunner, Holy Skete of Saint Anna , Holy Mountain.
Hieromonk Azarias, Kalyvi of the Holy Forerunner, Holy Skete of Saint Anna, Holy Mountain.
Hieromonk Gabriel, Holy Cell of the Theotokos Gorgoepikoou, Holy Monastery of Pantokratoros, Holy Mountain.
Hieromonk Panteleimon, Holy Cell of Saint Panteleimon, Holy Monastery of Saint Pantokratoros, Holy Mountain.
Hieromonk Basil, Abbot of the Holy Monastery of Saints Anargyron, Vratsevo, with following.
Hieromonk Efthimios, Abbot of the Holy Monastery of the Holy Forerunner, Sotsanitsa, with following.
Hieromonk Theoktistos, Abbot of the Holy Monastery of the Holy Trinity, Sopotsani, with following.
Hieromonk Tychon, Holy Isyhastirion of Pantokratoros, Melissohorion
Hieromonk Chariton, Hily Cell of Ascension, Karyes, Holy Mountain.
Hieromonk Nestor.
Hieromonk Augustine, Holy Monastery of All Saints and Saint Savva the Sanctified, Jerusalem.
Hieromonk Modestos Diasakis, Holy Monastery of Saint Paraskevi, Kastoria.
Hieromonk Raphael Kyriakou, Holy Monastery of Saint Raphael-Marina, Larnaka, Cyprus.
Hieromonk Photios Georgiou, Holy Monastery of Kastorias.
Protopr. Lambros Photopoulos, Officiating priest, Holy Church of
Saint Kosma Etolos, Amarousio, Attica.
Protopr. John Photopoulos, Officiating priest, Holy Church of Saint Paraskevi, Attica.
Protopr. Athanasios Minas, Loutraki Korinthias.
Protopr. Eleftherios Palamas, Saints Christophori (God-bearers) Ptolemaid.
Protopr. Constantine Mygdalis, In Charge of the Holy Church of Saint Constantine, Volos.
Protopr. Photios Vezynias, Teacher, Holy Metropolis of Langada.
Protopr. Anthony Bousdekis, Abbot of the Holy Monastery of Saint Nicholas of Nicea.
Protopr. Demetrios Vasiliadis, Holy Metropolis of Maronia and Komotini
Protopr. Vasilios E. Voloudakis, Officiating priest, Holy Church of Saint Nicholas Pefkakion, Athens.
Protopr. Vasilios Gogidis, Officiating priest, Holy Metropolitan Church of Saint Nicholas, Megapoleos.
Protopr. Nicholas Zaharopoulos, Officiating priest of the Holy Church of Saint Fanourios, Drapetsonas.
Protopr. Haralambos Lalaitis, Officiating priest, Holy Church of the Theotokos Myrtidiotissis, Piraeus.
Protopr. Chariton Pappas, Officiating priest, Holy Church of Saint Demetrios, Piraeus.
Protopr. Panagiotis Sahtouris, Officiating priest, Holy Church of Saint Nilus, Pireaus.
Protopr. Constantinos Tzafestas, Officiating priest, Holy Metropolitan Church of Kerkyra, Theologian, retired Professor M.E., Kerkyra.
Protopr. Christos Christodoulos, Officiating priest, Holy Church of Saint Constantine and Helen, Piraeus.
Protopr. Radoslav Jankovic, Secretary of the Holy Metropolis of Raskas and Prizrenis and Kossovo and Metohia.
Protopr. Dimitrios Vasiliadis, Komotini.
Protopr. Anastasios Semertzidis, Hierarchal Commissioner of the Kastoria eparchy.
Protopr. George Kougioumtzoglou, Thessaloniki.
Protopr. Constantinos Andreopoulos, Holy Monastery Florinis.
Protopr. Vasilios Christidis, Holy Monastery Attikis.
Protopr. Haralambos Nalpadidis, Holy Monastery Florinis.
Protopr. Photios Bithas, Holy Monastery of Saint Spyridon, Great Yarmouth, England.
Priest Dionysios tatsis, Educator, Konitsa.
Priest Demetrios Sarris, Officiating priest, Holy Church of Pammegiston Taksiarhon, Sesklou, Esonias.
Priest Efthimios Antoniadis, Holy Metropolis of Larisa.
Priest Anastasios Gotsopoulos, Officiating priest of the Holy Church of Saint Nicholas, Patra.
Priest George Papageorgiou, Holy Metropolis Demetriados.
Priest Peter Hirs, Petrokerasa, Halkidiki.
Priest Theophanis Manouras, Officiating priest, Holy Church of Saint Athanasiou Valestinou, Magnesias.
Priest Pashalis Ginoudis, Holy Metropolis of Larisa.
Priest George Diamantopoulos, Lavrio, Holy Metropolis Mesogeas.
Priest Vasilios Kokolakis, Officiating priest, Holy Church of the Holy Cross, Holargos.
Priest Peter Pantazis, Officiating priest, Holy Church of the Transfiguration, Halandriou.
Priest Anthony Valvis, Officiating priest, Holy Church of Saint Nilus, Piraeus.
Priest John Vernikos, Holy Church of the Annunciation of the Theotokos, Montgomery, Alabama.
Priest Nicholas Gavalles, Holy Church of the Holy Apostles, Psalidiou, Amarousio.
Priest Iraklis Drivas, Officiating Priest, Holy Church of the Theotokos Myrtidiotissa, Piraeus.
Priest Demetrios Kalabounias, Officiating priest, Holy Church of Saint Nilus, Piraeus.
Priest Demetrios Lambrou, clergy, Holy Monastery Prevezis, Aneza-Artas.
Priest Basilios Mouzelis, Officiating priest, Chapel of Saints Anargyron, Hospital of Halkidos.
Priest Panagiotis Balis, Officiating priest, Holy Church of the Entry of the Theotokos, Imerovigliou, Thera.
Priest Christopher Chronis, Holy Monastery Etolias and Akarnanias.
Priest Sotirios Manolopoulos, Officiating priest, Holy Church of Saint Basil Vrahneika, Holy Monastery of Patra.
Priest George Vasilakis, Lyon, France.
Priest Theoharis Megas, Hieroteacher, Director of Plystylou, Kavalas.
Priest Daniel de Oliveira Pinheiro, Ukrainian Orthodox Church in Brazil.
Priest Demetrios Sykopoulos, Holy Monastery Kastorias.
Priest Triantafyllos Xeros, Thessaloniki.
Presvytera Maria Tsiplakaki, Vathilakkos, Kozani.
Stewart Demetrios Papagiannis, Officiating priest, Holy Church of Saint Fanourios, Drapetsonas.
Stewart John Psarras, Officiating priest, Holy Church of Saint George Mesoropis, Holy Monastery Eleftheroupoleos.
Stewart John Kyprianou, Officiating priest, Holy Church of Saint Nicholas, Egomi-Lefkosia, Cyprus.
Priest Miltiadis Karagiannis, Kefalohori Imathias.
Protopr. John Photopoulos, Officiating priest, Holy Church of Saint Paraskevi, Attica.
Protopr. Athanasios Minas, Loutraki Korinthias.
Protopr. Eleftherios Palamas, Saints Christophori (God-bearers) Ptolemaid.
Protopr. Constantine Mygdalis, In Charge of the Holy Church of Saint Constantine, Volos.
Protopr. Photios Vezynias, Teacher, Holy Metropolis of Langada.
Protopr. Anthony Bousdekis, Abbot of the Holy Monastery of Saint Nicholas of Nicea.
Protopr. Demetrios Vasiliadis, Holy Metropolis of Maronia and Komotini
Protopr. Vasilios E. Voloudakis, Officiating priest, Holy Church of Saint Nicholas Pefkakion, Athens.
Protopr. Vasilios Gogidis, Officiating priest, Holy Metropolitan Church of Saint Nicholas, Megapoleos.
Protopr. Nicholas Zaharopoulos, Officiating priest of the Holy Church of Saint Fanourios, Drapetsonas.
Protopr. Haralambos Lalaitis, Officiating priest, Holy Church of the Theotokos Myrtidiotissis, Piraeus.
Protopr. Chariton Pappas, Officiating priest, Holy Church of Saint Demetrios, Piraeus.
Protopr. Panagiotis Sahtouris, Officiating priest, Holy Church of Saint Nilus, Pireaus.
Protopr. Constantinos Tzafestas, Officiating priest, Holy Metropolitan Church of Kerkyra, Theologian, retired Professor M.E., Kerkyra.
Protopr. Christos Christodoulos, Officiating priest, Holy Church of Saint Constantine and Helen, Piraeus.
Protopr. Radoslav Jankovic, Secretary of the Holy Metropolis of Raskas and Prizrenis and Kossovo and Metohia.
Protopr. Dimitrios Vasiliadis, Komotini.
Protopr. Anastasios Semertzidis, Hierarchal Commissioner of the Kastoria eparchy.
Protopr. George Kougioumtzoglou, Thessaloniki.
Protopr. Constantinos Andreopoulos, Holy Monastery Florinis.
Protopr. Vasilios Christidis, Holy Monastery Attikis.
Protopr. Haralambos Nalpadidis, Holy Monastery Florinis.
Protopr. Photios Bithas, Holy Monastery of Saint Spyridon, Great Yarmouth, England.
Priest Dionysios tatsis, Educator, Konitsa.
Priest Demetrios Sarris, Officiating priest, Holy Church of Pammegiston Taksiarhon, Sesklou, Esonias.
Priest Efthimios Antoniadis, Holy Metropolis of Larisa.
Priest Anastasios Gotsopoulos, Officiating priest of the Holy Church of Saint Nicholas, Patra.
Priest George Papageorgiou, Holy Metropolis Demetriados.
Priest Peter Hirs, Petrokerasa, Halkidiki.
Priest Theophanis Manouras, Officiating priest, Holy Church of Saint Athanasiou Valestinou, Magnesias.
Priest Pashalis Ginoudis, Holy Metropolis of Larisa.
Priest George Diamantopoulos, Lavrio, Holy Metropolis Mesogeas.
Priest Vasilios Kokolakis, Officiating priest, Holy Church of the Holy Cross, Holargos.
Priest Peter Pantazis, Officiating priest, Holy Church of the Transfiguration, Halandriou.
Priest Anthony Valvis, Officiating priest, Holy Church of Saint Nilus, Piraeus.
Priest John Vernikos, Holy Church of the Annunciation of the Theotokos, Montgomery, Alabama.
Priest Nicholas Gavalles, Holy Church of the Holy Apostles, Psalidiou, Amarousio.
Priest Iraklis Drivas, Officiating Priest, Holy Church of the Theotokos Myrtidiotissa, Piraeus.
Priest Demetrios Kalabounias, Officiating priest, Holy Church of Saint Nilus, Piraeus.
Priest Demetrios Lambrou, clergy, Holy Monastery Prevezis, Aneza-Artas.
Priest Basilios Mouzelis, Officiating priest, Chapel of Saints Anargyron, Hospital of Halkidos.
Priest Panagiotis Balis, Officiating priest, Holy Church of the Entry of the Theotokos, Imerovigliou, Thera.
Priest Christopher Chronis, Holy Monastery Etolias and Akarnanias.
Priest Sotirios Manolopoulos, Officiating priest, Holy Church of Saint Basil Vrahneika, Holy Monastery of Patra.
Priest George Vasilakis, Lyon, France.
Priest Theoharis Megas, Hieroteacher, Director of Plystylou, Kavalas.
Priest Daniel de Oliveira Pinheiro, Ukrainian Orthodox Church in Brazil.
Priest Demetrios Sykopoulos, Holy Monastery Kastorias.
Priest Triantafyllos Xeros, Thessaloniki.
Presvytera Maria Tsiplakaki, Vathilakkos, Kozani.
Stewart Demetrios Papagiannis, Officiating priest, Holy Church of Saint Fanourios, Drapetsonas.
Stewart John Psarras, Officiating priest, Holy Church of Saint George Mesoropis, Holy Monastery Eleftheroupoleos.
Stewart John Kyprianou, Officiating priest, Holy Church of Saint Nicholas, Egomi-Lefkosia, Cyprus.
Priest Miltiadis Karagiannis, Kefalohori Imathias.
Hierodeacon Theologos Kostopoulos, Holy Monastery of the Holy
Trinity, Ano Gazeas Volou.
Hierodeacon Antonios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Hierodeacon George Theodoridis, Holy Metropolis of Lerou, Kalymnou and Astypaleas.
Hierodeacon Iraklidios Kleanthous, Holy Metropolis Tamasou, Cyprus.
Hierodeacon Antonios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Hierodeacon George Theodoridis, Holy Metropolis of Lerou, Kalymnou and Astypaleas.
Hierodeacon Iraklidios Kleanthous, Holy Metropolis Tamasou, Cyprus.
Elder Theoliptos Monk, Hut of the Holy Forerunner, Holy Scete of
Saint Anna, Holy Mountain.
Elder Gabriel Monk, Cell of Saint Christodoulou, Karyes, Holy Mountain.
Elder Ilarion Monk, near Arsana Constamonitou, Holy Mountain.
Elder Daniel Monk, Holy Isyhastirion Danieleon, Katanoukia, Holy Mountain.
Elder Akakios Monk, Holy Isyhastirion Danieleon, Katanoukia, Holy Mountain.
Elder Stefanos Monk, Holy Isyhastirion Danieleon, Katanoukia, Holy Mountain.
Elder Paul Monk, Holy Cell of the Holy Apostles, SceteXenofontos, Holy Mountain.
Elder Onoufrios Monk, Holy Cell of the Nativity of the Theotokos, Holy Monastery Pantokratoros,Holy Mountain.
Elder Nektarios Monk, Holy Cell of the Lifebearing Spring, Holy Monastery Koutloumousiou, Holy Mountain.
Elder Isaak Monk, Holy Cell of the Nativity of the Theotokos, Holy Monastery Stavronikita, Holy Mountain.
Elder Moses Monk, Holy Cell of Saint John Chrysostom, Scete of Saint Panteleimon, Holy Monastery Koutloumousiou, Holy Mountain.
Elder Heruvim Monk, New Scete, Holy Mountain.
Monk Arsenios Vliakoftis, Holy Isyhastirion of Saint Arsenios of Kappadocia, Halkidiki.
Monk George, Holy Cell of the Nativity of the Theotokos, Holy Monastery of Pantokratoros, Holy Mountain.
Monk Christopher, Holy Cell of the Apostles, Scete Xenofontos, Holy Mountain.
Monk Maximos, Holy Isyhastirion Danieleon, Katanoukia, Holy Mountain.
Monk Dositheos, Kathisma Holy Monastery of Koutloumousiou, Holy Mountain.
Monk Spyridon, Cell of Saint Nicholas, Holy Monastery of Koutloumousiou, Holy Mountain.
Monk Damaskinos Agiorite, Holy Cell of the Holy Forerunner, Holy Monastery of Karakallou.
Monk Savvas Lavriotis, Holy Monastery of Great Lavra, Holy Mountain.
Monk Theophilos Agiorite, Holy Cell Sanbri, Holy Mountain.
Monk Paisios, Holy Cell of the Holy Archangels "Savveon", Holy Mountain.
Monk Herouvim, Holy Cell of the Holy Archangels, Saint John Koukouzeli, Holy Mountain.
Monk Nikodemos, Holy Cell of Saint Nektarios, Kapsala, Holy Mountain.
Monk Disitheos, Holy Monastery of the Transfiguration of the Lord, Sohos, Langada.
Monk Chariton, Hut of the Holy Forerunner, Holy Scete of Saint Anna, Holy Mountain.
Monk Nikodemos, Hut of the Holy Forerunner, Holy Scete of Saint Anna, Holy Mountain.
Monk Averkios, Hut of the Holy Forerunner, Holy Scete of Saint Anna, Holy Mountain.
Monk Prodromos, Hut of the Holy Forerunner, Scete of Saint Anna, Holy Mountain.
Monk Arsenios, Holy Hut of Saint Gerasimos, Scete of Saint Panteleimon, Holy Monastery Koutloumousiou, Holy Mountain.
Monk Arsenios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Demetrios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Dionysios, Holy Isyhastiorion Pantokratoros, Melissohoriou.
Monk Efstratios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Ignatios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Mardarios, Jerusalem.
Monk Michael, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Nektarios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Nicodemos Bilalis, Cell of the Visitation (Ypapanti) - Kapsala, Holy Mountain.
Monk Pahomios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Raphael, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Arkadios Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Arsenios Kotzias, Holy Monastery of Saint Paraskevi, Kastoria.
Monk George, New Scete, Holy Mountain.
Monk Efraim Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Zosimas Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Ioannikos Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Iosaph Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Kallinikos Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Lazaros Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem
Monk Merkourios Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Paisios Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Raphael Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Savvas Mousdikas, Holy Monastery of Saint Paraskevi, Kastoria.
Monk Seraphim Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Philotheos Tzimoropoulos, Holy Monastery of Saint Paraskevi, Kastoria.
Monk Herouvim Sabbaite, Holy Lavra of Saint Savva the Sanctified, Jerusalem.
Elder Gabriel Monk, Cell of Saint Christodoulou, Karyes, Holy Mountain.
Elder Ilarion Monk, near Arsana Constamonitou, Holy Mountain.
Elder Daniel Monk, Holy Isyhastirion Danieleon, Katanoukia, Holy Mountain.
Elder Akakios Monk, Holy Isyhastirion Danieleon, Katanoukia, Holy Mountain.
Elder Stefanos Monk, Holy Isyhastirion Danieleon, Katanoukia, Holy Mountain.
Elder Paul Monk, Holy Cell of the Holy Apostles, SceteXenofontos, Holy Mountain.
Elder Onoufrios Monk, Holy Cell of the Nativity of the Theotokos, Holy Monastery Pantokratoros,Holy Mountain.
Elder Nektarios Monk, Holy Cell of the Lifebearing Spring, Holy Monastery Koutloumousiou, Holy Mountain.
Elder Isaak Monk, Holy Cell of the Nativity of the Theotokos, Holy Monastery Stavronikita, Holy Mountain.
Elder Moses Monk, Holy Cell of Saint John Chrysostom, Scete of Saint Panteleimon, Holy Monastery Koutloumousiou, Holy Mountain.
Elder Heruvim Monk, New Scete, Holy Mountain.
Monk Arsenios Vliakoftis, Holy Isyhastirion of Saint Arsenios of Kappadocia, Halkidiki.
Monk George, Holy Cell of the Nativity of the Theotokos, Holy Monastery of Pantokratoros, Holy Mountain.
Monk Christopher, Holy Cell of the Apostles, Scete Xenofontos, Holy Mountain.
Monk Maximos, Holy Isyhastirion Danieleon, Katanoukia, Holy Mountain.
Monk Dositheos, Kathisma Holy Monastery of Koutloumousiou, Holy Mountain.
Monk Spyridon, Cell of Saint Nicholas, Holy Monastery of Koutloumousiou, Holy Mountain.
Monk Damaskinos Agiorite, Holy Cell of the Holy Forerunner, Holy Monastery of Karakallou.
Monk Savvas Lavriotis, Holy Monastery of Great Lavra, Holy Mountain.
Monk Theophilos Agiorite, Holy Cell Sanbri, Holy Mountain.
Monk Paisios, Holy Cell of the Holy Archangels "Savveon", Holy Mountain.
Monk Herouvim, Holy Cell of the Holy Archangels, Saint John Koukouzeli, Holy Mountain.
Monk Nikodemos, Holy Cell of Saint Nektarios, Kapsala, Holy Mountain.
Monk Disitheos, Holy Monastery of the Transfiguration of the Lord, Sohos, Langada.
Monk Chariton, Hut of the Holy Forerunner, Holy Scete of Saint Anna, Holy Mountain.
Monk Nikodemos, Hut of the Holy Forerunner, Holy Scete of Saint Anna, Holy Mountain.
Monk Averkios, Hut of the Holy Forerunner, Holy Scete of Saint Anna, Holy Mountain.
Monk Prodromos, Hut of the Holy Forerunner, Scete of Saint Anna, Holy Mountain.
Monk Arsenios, Holy Hut of Saint Gerasimos, Scete of Saint Panteleimon, Holy Monastery Koutloumousiou, Holy Mountain.
Monk Arsenios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Demetrios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Dionysios, Holy Isyhastiorion Pantokratoros, Melissohoriou.
Monk Efstratios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Ignatios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Mardarios, Jerusalem.
Monk Michael, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Nektarios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Nicodemos Bilalis, Cell of the Visitation (Ypapanti) - Kapsala, Holy Mountain.
Monk Pahomios, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Raphael, Holy Isyhastirion Pantokratoros, Melissohoriou.
Monk Arkadios Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Arsenios Kotzias, Holy Monastery of Saint Paraskevi, Kastoria.
Monk George, New Scete, Holy Mountain.
Monk Efraim Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Zosimas Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Ioannikos Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Iosaph Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Kallinikos Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Lazaros Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem
Monk Merkourios Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Paisios Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Raphael Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Savvas Mousdikas, Holy Monastery of Saint Paraskevi, Kastoria.
Monk Seraphim Sabbaite, Holy Lavra of Savva the Sanctified, Jerusalem.
Monk Philotheos Tzimoropoulos, Holy Monastery of Saint Paraskevi, Kastoria.
Monk Herouvim Sabbaite, Holy Lavra of Saint Savva the Sanctified, Jerusalem.
Nun Agathi Antoniou, Abbess, Holy Monastery of Saint Stephen,
Holy Meteora.
Nun Mariam, Abbess, Holy Monastery of Saint Laurentios, Pilio.
Nun Christonymphi, Holy Monastery of Saint Laurentios, Pilio.
Nun Laurentia, Holy Monastery of Saint Laurentios, Pilio.
Nun Agathinoi Antoniou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Agathodouli Hondrou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Agathokliti Athanatou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Alexia Peppa, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Vessaria Laskou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Eufimia Dionysopoulou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Thekla Barka, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Theodosia Bouba, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Theoktisti Paila, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Theologia Papadaki, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Theoproti Tzitzira, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Theotekni Mitsikosta, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Theophania Kyriazopoulou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Justina Demetriou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Magdalen Papadam, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Makrina Pappa, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Mariam Kalogianni, Holy Shrine of the Transfiguration of the Lord, Holy Metropolis of Ierissou and of the Holy Mountain.
Nun Marina Famisi, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Markella Gaki, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Nektaria Bali, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Nikodimi Siahouli, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Kseni Karamihou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Prodromi Kapeti, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Sarra, Abbess, Holy Monastery of Saint Nicholas, Kontsoul, with following.
Nun Silouani Phillips, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Stephania Tesia, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Synglitiki Rekata, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Fevronia Dalla, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Philothei Bali, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Haralambia Mastoraki, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Christoniphi Bandeka, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Chrysostomi Polyzou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Melani, Thessaloniki.
Nun Christodouli, Thessaloniki.
Nun Mariam, Abbess, Holy Monastery of Saint Laurentios, Pilio.
Nun Christonymphi, Holy Monastery of Saint Laurentios, Pilio.
Nun Laurentia, Holy Monastery of Saint Laurentios, Pilio.
Nun Agathinoi Antoniou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Agathodouli Hondrou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Agathokliti Athanatou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Alexia Peppa, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Vessaria Laskou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Eufimia Dionysopoulou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Thekla Barka, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Theodosia Bouba, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Theoktisti Paila, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Theologia Papadaki, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Theoproti Tzitzira, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Theotekni Mitsikosta, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Theophania Kyriazopoulou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Justina Demetriou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Magdalen Papadam, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Makrina Pappa, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Mariam Kalogianni, Holy Shrine of the Transfiguration of the Lord, Holy Metropolis of Ierissou and of the Holy Mountain.
Nun Marina Famisi, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Markella Gaki, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Nektaria Bali, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Nikodimi Siahouli, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Kseni Karamihou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Prodromi Kapeti, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Sarra, Abbess, Holy Monastery of Saint Nicholas, Kontsoul, with following.
Nun Silouani Phillips, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Stephania Tesia, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Synglitiki Rekata, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Fevronia Dalla, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Philothei Bali, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Haralambia Mastoraki, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Christoniphi Bandeka, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Chrysostomi Polyzou, Holy Monastery of Saint Stephen, Holy Meteora.
Nun Melani, Thessaloniki.
Nun Christodouli, Thessaloniki.
Archimandrite Philemon Castro, Los Banos, Laguna, Philippines
Ieromonah Ioan Buliga, Manastirea Jacul Romanesc
Ieromonah Leontios, Slobozia, Romania
Hieromonk Mark, Economos
Hieromonk Nicolas (Vera) Parish Priest of the Parish of Saint Andrew and Saint Nicolas SerbianPatriarchate,
Jeromonah Naum Mirkovic, Proiguman Manastira Crna Reka Serbija
Hieromonk Nicolás (Vera), Parish Priest of the Parish of Saint Andrew and Saint Nicolás, Alicante (Spain), Serbian Patriarchate
Jeromonah Irinej Ristic, iguman manastira Bogorodia Brainska, eparhija rasko prizrenska i kosovsko-metohijska
Jeromonach Varnava Dimitrijevic, manastir Crna Reka, eparhija rasko prizrenskai kosovsko-metohijska
Ieromonah Ioan Buliga, Manastirea Jacul Romanesc
Ieromonah Leontios, Slobozia, Romania
Hieromonk Mark, Economos
Hieromonk Nicolas (Vera) Parish Priest of the Parish of Saint Andrew and Saint Nicolas SerbianPatriarchate,
Jeromonah Naum Mirkovic, Proiguman Manastira Crna Reka Serbija
Hieromonk Nicolás (Vera), Parish Priest of the Parish of Saint Andrew and Saint Nicolás, Alicante (Spain), Serbian Patriarchate
Jeromonah Irinej Ristic, iguman manastira Bogorodia Brainska, eparhija rasko prizrenska i kosovsko-metohijska
Jeromonach Varnava Dimitrijevic, manastir Crna Reka, eparhija rasko prizrenskai kosovsko-metohijska
P. Protopresbitero Jorge (Georgios) Faraj, Sacerdote Ortodoxo
del patriarcado de Antioquia en Honduras, Centro America
Protopresbyter Roman Cheb, Russia Siberia, sity Prokopyevsk, Paris Priest, Sacred Temple of Saint Nicholas
Pr. Constantin Diboș
Presbyter Sasha Petrovich, parish priest os St. Nicholas Serbian Orthodox Church, Omaha, Nebraska, USA
Priest Koniukhov Dimitry
Priest Toderita Rusu, the Ascenssion of Lord, Bucharest Romania
Fr. Photios, Spiritual Director, St. James the Just True Orthodox Center website, Russian True Orthodox Church.
Pr. Paroh Mihai Solomon, Parohia Sf. Ilie, Girona, Spania
Protodeacon Basil Alexandrovich Yakimov, Russian Orthodox Church
Diacono Ignacio Miranda, Catedral Ortodoxa Antioquena de San Pedro Sula, Honduras, Centro America
monah Hariton Vlajic, manastir Plocnik, eparhija rasko prizrenska i kosovskometohijska
Protopresbyter Roman Cheb, Russia Siberia, sity Prokopyevsk, Paris Priest, Sacred Temple of Saint Nicholas
Pr. Constantin Diboș
Presbyter Sasha Petrovich, parish priest os St. Nicholas Serbian Orthodox Church, Omaha, Nebraska, USA
Priest Koniukhov Dimitry
Priest Toderita Rusu, the Ascenssion of Lord, Bucharest Romania
Fr. Photios, Spiritual Director, St. James the Just True Orthodox Center website, Russian True Orthodox Church.
Pr. Paroh Mihai Solomon, Parohia Sf. Ilie, Girona, Spania
Protodeacon Basil Alexandrovich Yakimov, Russian Orthodox Church
Diacono Ignacio Miranda, Catedral Ortodoxa Antioquena de San Pedro Sula, Honduras, Centro America
monah Hariton Vlajic, manastir Plocnik, eparhija rasko prizrenska i kosovskometohijska
Monahia Eufimia, Mănăstirea Sfinţii Arhangheli, Slobozia,
România
Subdeacon Jorge Luiz Slobodaniuk, Ukrainian Orthodox church in
Brazil (Ecumenical Patriarchate of Constantinople)
Last update: 15 OCTOBER 2009
This list will be regularly updated with added names.
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