Persecution of Holy Esphigmenou Monastery Mount Athos

The fathers of Esphigmenou struggle against the heresy of ecumenism which states that there is no one church which possesses the Truth. The Orthodox Church believes, as the monks of Esphigmenou Monastery believe, that the Church has never lost the Truth or its unity. The Nicene Creed states the Orthodox Church’s dogmatic basis, “I believe in one Holy Catholic and Apostolic Church. I believe in one baptism.” Ecumenism rejects these fundamental truths of the church by teaching that there are many churches and many baptisms.

The beliefs of ecumenism and the beliefs of Orthodoxy are mutually exclusive. You can either believe in the Creed or you can believe in ecumenism, not both. By embracing ecumenism Patriarch Bartholomew has embraced a belief in conflict with the teachings of the Orthodox Church. This is what the monks object to and what they wish to discuss with the Patriarch. There is not a single saint of the Church, ever, who believes in what Patriarch Bartholomew teaches and practices with regards to ecumenism, and this has caused great concern on the part of the monks. The Patriarch refuses to allay those concerns and refuses to engage in constructive dialogue with the monks. He has, however, demanded an apology in writing for questioning him.

In 2002, the Patriarchate sponsored 3 experts to draft a paper describing the situation at Esphigmenou and to recommend a course of action. This report arbitrarily disregards the Charter of Mount Athos and the church cannons in an attempt to incriminate the monks of Esphigmenou, threatening the very essence and survival of the region by trampling on the autonomy enjoyed of Monasteries for 1,000 years. The prosecutions legal brief places blame on the Esphigmenou fathers on the grounds that:

a) the Esphigmenou monks ceased commemorating the Patriarch,

b) the Monastery’s failed to comply with the Patriarchal committee’s and the Mt. Athos Community’s 1974 and 1979 exile sentences, and

c) the Monastery’s refused to participate in the institutions of the Mt. Athos Community through representatives.

The commemoration of the Patriarch and his Synod is an extremely important matter for which one must take into consideration, both the Mt. Athos Charter, and the Rudder of the Orthodox Church. The regulations that are inscribed in the Rudder have been promulgated by the Holy Apostles and the Fathers of the Church through the inspiration of the Holy Spirit, and are therefore immutable. What is more, one must take into account the centuries-long tradition of the Holy Mountain.

We cannot enumerate all the erroneous views and deeds of the last three Patriarchs here. It should suffice to say, however, that instead of being corrected, these views and deeds continuously multiply. We will refer to only a few actions of the current Patriarch that alienate him from the Orthodox Faith.

a. The unilateral “lifting” of the anathema against the Roman Catholic Church in 1965.

b. The agreement of Balamand, signed by representatives of the Ecumenical Patriarchate, stating that “the Orthodox Church along with the Papal community have the same Apostolic Succession and the same validity in their mysteries”, represents a deviation from the Orthodox Faith.

c. The Patriarch Bartholomew referring to the representatives of the Pope on November 30, 1998 said : “In view of the fact that one Church recognizes the other Church as a locus of Grace, proselytization of members from one Church to the other is precluded.” (See Εκκλησιαστική Αλήθεια, December 12, 1998) This implies that it is not necessary to preach since we are really one and the same faith”.

Why are the monks being evicted?

Mainly one reason – they refuse to commemorate the Patriarch and as a show to others not to dare dispute with the Patriarchate. Evidence of this is seen today, where bishops can say and do anything contrary to the church teachings and get away with it as long as they continue to commemorate the Patriarch. The monks struggle is for truth and the true orthodox way of life which the Patriarch is attempting to silence. The Cannons of the Church require monks and others to cease commemoration if their Bishop preaches beliefs that go against the teachings of the church. The monks are well within their right to do this as have many other Greek, Serbian, Russian and Orthodox Churches today.

What is the impact of being called “schismatic”?

Unlike the Great Schism of 1054 where there were fundamental differences of faith. The Patriarchate and others now use this declaration as an extortionary tool to force people to obey him – not on matters of faith. Some examples:

Over 25 churches in Australia have been declared as schismatic, for the simple reason that they did not sign over the deed from their church community to the Patriarchate.

 

 

 

THE INDIGNITIES OF THE "COUNCIL OF THE UNGODLY"

Every new ecumenical gathering comes up with something new and spiritually more sinister. This was particularly clearly demonstrated at the last 7th Ecumenical Assembly of the World Council of Churches held Feb. 7-20 of 1991 in Canberra. The main theme of the Assembly was the Holy Spirit: "Come Holy Spirit, Make New All Creation". It is interesting to note that throughout the history of the Church, all heretics and apostates invariably stumbled against the Holy Spirit. With their words or actions they blasphemed against Him which, according to our Lord Jesus Christ "shall not be forgiven... neither in this world, nor in the world to come" (Mt. 12, 31-32).

We advise everyone, who is inclined to naive ecumenical fraternization, to make a sign of the cross and carefully read the words of an "Orthodox" bishop quoted below. The sermon, entitled "Orthodox Liturgy" was presented in Canberra by Australian Archbishop Stylianos (Patriarchate of Constantinople). This sermon subsequently appeared as Document N: WO 10. 1, and providentially came into our possession through one of the participants of this Assembly. Judging by marginal notes this person was utterly horrified by what he heard. In view of the extreme importance of this document, we feel compelled to quote from it extensively [503]. The sermon [504] of Archbishop Stylianos literally reads as follows:

«Although our 7th General Assembly is convened under the characteristic epiclesis of the Holy Spirit to "renew the whole creation", I am afraid that the majority of us contemporary Christians, regardless of denominational orientation, live in great confusion, if not unacceptable ignorance, concerning... the Holy Spirit... In this regard, one could say that Christians of the twentieth century are even less certain about the Holy Spirit than Christian groups or individuals (including the Holy Fathers? - L.P.), disputing the Holy Trinity in the fourth century. ...Although we have produced erudite Trinitatrian essays and also in our public worship are increasingly introducing Trinitarian prayers or direct invocations to the Holy Spirit, the bitter reality is that the Spirit still remains, for the average Christian the "unknown God" - with the exception of course, of our Pentecostal sisters and brothers, whose theology, compared with the Trinitarian doctrine of the Undivided Church (i.e. the Orthodox Church - L.P.), must at least be characterized as a militant "Pneumatomonism". The well-known Orthodox theologian Paul Evdokimov [505] significantly observed that, while the Son is the image of the Father and the Spirit the image of the Son, the Paraclete remains until the day of the Parousia without any full image which would reveal and testify to Him. This sacred paradox, which at first glance appears to be a disadvantage for the third person of the Holy Trinity, is in reality His deepest personal attribute and grandeur. ... As one may easily see, this our interpretation would without any difficulty comply with the profound spirit of the entire Christian ethics, according to which the individual and even the whole Church has never received the gifts of the Spirit sufficiently. This is precisely why the well-known characteristics of the Church, being "one, holy, catholic and apostolic", remain until the day of the Parousia both gifts and postulates at the same time.» (emphasis by Stylianos, underlined by us - L.P.)

The speech of Dr. Chung, Professor of Theology, a female Presbyterian participant from Korea, in keeping with the theme of this Assembly, was dedicated to a spirit, or "spirits" to be more precise. This speaker presented a show -- a mixture of black magic and spiritualism: surrounded by ritual masks she kindled a flame in her palm accompanying this act by incantations in English. Participants of this Assembly, including 38 messengers from the Moscow Patriarchate, saw and heard, while some of them possibly also participated in this blasphemous act, which began with the words: "Welcome, Holy Spirit! May your rhythm revive us! Come Holy Spirit and make the Universe new!" This was followed by the summoning of the spirits of "infants killed by Herod; the souls of crusaders, aborigines of different countries who died in colonial wars, the souls of people killed in China and Lithuania". She remembered also "the spirit of the earth, air and water, this spirit crucified by greedy passions of man". At the end of the show she called out: "Come, Spirit of Jesus Who was crucified!" [506]

After the show, this South Korean ecumenist warmly thanked participants of the Assembly for the attention given to her plenary report. Among other things she said: "I consider that what matters is power. Whoever has the power, gives direction. Who may lead and dictate when we deal with the power of the Holy Spirit? Until now, the right to lead was in the hands of the Church authorities, Holy Fathers, men, scholars, the class of privileged people in civilized countries. I announce that now, we represent the new, postcolonial generation, we are the new paradigm, the new wine, which cannot be poured into old wineskins. Yes, we are dangerous! But here too, the Holy Spirit does his part; by renewing the church it helps mankind to survive" [507]

So, this is the new paradigm of the new church! The terrible other side of ecumenism, this dark phenomenon of our days which loves to disguise itself in humane, egalitarian and peace-loving garments.

The World Council of Churches which Metropolitan Kirill (Gundyaev) called "our communal house" [508] has all too-openly bared its anti-Christian essence. This makes it impossible for us to regard this organization and the objectives it pursues, as a manifestation of "Christian love, "striving towards unity", or "witness of Christianity in the secularized world".

The atmosphere of this ecumenical meeting was, it appears, so stifling that it gave rise to criticism even amongst some theologically tolerant and liberal ecumenists-participants.

Ecumenical blasphemy manifests itself in different ways. It is noteworthy also that the same publication of the Sixth Assembly has printed the mocking picture of a Crucifix, among other spiritually ugly ones, as well as the picture of a completed Tower of Babel, as a symbol of peoples once again united (in apostasy?) [509], and the Bulletin of the Seventh Assembly held in Canberra which has the title "Assembly Line" that bears a very remote relation to religion, contains a smutty image of a female "trinity" [510].

This Seventh Universal Assembly abounded in impudent challenges thrown at Christianity. Particularly scandalous was the "Orthodox" liturgy conducted on the rostrum of the conference hall. The same rostrum which served as the stage for Prof. Chung's performance, for theatrical performances and also ritual dancing of the Australian aborigines.

It may be easily assumed that this service conducted amongst heretics and outspoken idolaters, was neither a Liturgy of the catechumens, and even less a Liturgy of the faithful.

The meeting in Canberra abounded in abominable acts. A photograph displayed in the third issue of the Bulletin depicts clouds of smoke rising above the bonfire made by aborigines which, according to the text under the photo, "purifies" the participants of the Assembly on their way to a church services [511].

One cannot help but recall the holy martyrs, the pious Prince Michael of Chernigov and his boyar Theodore (+1246, commemorated Feb. 14 and Sept 20) who preferred martyrdom to walking through the ritual heathen bonfire! The council of the ungodly in Canberra offered a variety of "church services". Besides the "mass" of sodomites there were "silent" services of the Quakers [512], "hot services" of the Evangelical church, accompanied by jazz music (in the announcement they were referred to as "Go Hot Gospel") [513]. On the rostrum of the conference hall, half-naked African musicians and aborigines with their deafening music were creating, apparently, a distinctive audio background for joint interconfessional "prayers", thus preparing the ground for the "unification of all in eucharistic communion". The words said by Metropolitan Kirill (Gundyaev) are of interest in this connection. We quote them verbatim: "I am deeply convinced that the churches should take with them whatever takes place at the Assembly, carry it within themselves (!), and take it to their people. By doing this they will prove that ecumenism is the movement of churches, and not just of individual representatives of the theological elite who have come to Canberra and who view the results of the Assembly with indifference." [514]

The results of this last (and the previous) Assemblies of the World Council of Churches are far from irrelevant to all those who love Christ! The path of ecumenism is the path of syncretism that leads to perdition.

According to Archbishop Vitaly (now Metropolitan and the First Hierarch of the Russian Orthodox Church Abroad) "here we have ancient Arianism, Monophysitism, Monothelitism, Iconoclasm, Pelagianism, and simply all kinds of perverted beliefs under completely different names of contemporary sects, which have joined together to take the Church by storm. This phenomenon is certainly of an apocalyptic nature" [515].

Christ's warning words about "the false prophets in sheep's clothing", who "inwardly... are ravening wolves" (Mt. 7, 15) are particularly comprehensible to those of us, who witness "Orthodox" hierarchs-ecumenists corrupting their clergy and their flock with this soul-destroying heresy. When accepting Ecumenism, people lose their spiritual vision and will be quite well prepared to receive, instead of Christ, the one who will come in his own name, i.e. Antichrist.

It is hardly surprising therefore that true Orthodox Christians, particularly monks, do not want to have anything in common with ecumenists, including the ruling "Orthodox" Archbishops, who have tainted themselves by participating in this anti-Christian movement.

An upholder of Orthodoxy, St. Joseph of Volotsk, based his canonical views on the idea that hierarchical status is valid only on the condition that hierarchs remain faithful to Holy Tradition. According to St. Joseph, the principle of church discipline remains intact as long as the hierarchs satisfy the requirements of their high position. As to priests and bishops violating this faithfulness, St. Joseph quotes St. Athanasius the Great: "It is better to assemble in church for prayer without them than to be cast into hell fire in the fashion of Annah and Caiaphas." Let us remember that St. Joseph of Volotsk himself, in spite of his rank of Abbot, was not afraid to expose the Metropolitan of All Russia who turned out to be a heretic.
Feb. 7-20 of 1991 in Canberra. The main theme of the Assembly was the Holy Spirit: "Come Holy Spirit, Make New All Creation". Which Spirit was there? The Holy Spirit or another Spirit?

Ecumenists 

''Orthodox" Bishops and Priests listen to this Holy Romanian Orthodox Priests and repent God will forgive you.

 

 

Ecumenism day in German 5th of May

Metropolitan Augustine Head of the German Christian Orthodox Church Accepts the Blessing of the Cardinal

 

Canon XLV of the Holy Apostles

"Let any Bishop, or Presbyter, or deacon that merely joins in prayer with heretics be suspended, but if he had permitted them to perform any service as Clergymen, let him be deposed."

SIX SIGNS GIVEN BY JESUS TO INDICATE HIS COMING

1.FALSE PROPHETS AND CHRISTS

Matthew 24:5 "For many will come in my name, saying, I am Christ, and will mislead many."

Matthew 24:11 "And many false prophets will arise, and will mislead many."

In the last several years many have claimed to be the Messiah. Jim Jones and David Koresh are examples of these false christs as well as countless others who are not as newsworthy. These false prophets are a prelude to the ultimate false christ, the antichrist. Many New Age groups, some even NGO's working for the United Nations, are anxiously awaiting the antichrist, preparing the way for his acceptance as the head of the hierarchy of gods and the one who will usher in world peace.

 

2. WARS

Matthew 24:6 "And you will be hearing of wars and rumors of wars; see that you are not frightened, for those things must take place, but that is not yet the end."

Rumors of wars in all areas of the world now occur frequently thanks to instant media coverage and the availability of a multitude of 24-hour news sources.

Matthew 24:7 "For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes."

More people have been killed in warfare in this century than at any other time in history. As the death toll rises in the Middle East, more and more countries work feverishly to develop devastating weapons of mass destruction. Add to that the expanding threat of terrorism and unpredictable dictators such as Saddam Hussein, and the potential for the outbreak of war exists in nations, kingdoms and places across the globe.

3. FAMINES

Matthew 24:7 "For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes."

As white, Christian farmers are driven out of Zimbabwe in increasing numbers, and foreigners move in to replace life-sustaining crops with poppies that now supply 25% of the worlds drugs, famine spreads across the African continent. The undernourished are not limited to Africa, however. A large portion of the worlds 5 billion people suffers from a shortage of food.

4. EARTHQUAKES

Matthew 24:7 "For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes."

The number and intensity of earthquakes this century is at a level higher than any other time in history. A staggering number of seismic events occur around the world daily. The earthquake seismic monitor IRIS shows all major earthquakes for the last year. Indicated by yellow and red circles, the seismic events of the last 15 days provides strong evidence of the fulfillment of Matthew 24:7 in our day. By contrast, in the years from 1890 to 1900 there was only one major earthquake in the world.

5. TRIBULATIONS

Matthew 24:8-9 "But all these things are merely the beginning of birth pangs. Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations on account of my name."

Christians are under attack throughout the world today. In the United States Christians still enjoy freedom to worship God without suffering much more than ridicule, hatred, or discrimination at work and school. However in many other countries such as China, Sudan, Africa, Saudi Arabia, North Korea, Russia, and many Muslim nations, Christian suffer much greater persecution and often times death for their faith. During the tribulation this suffering will be worldwide and will continue even to the point of martyrdom. These first 5 signs will increase in intensity and severity as the tribulation approaches, much like the birth pangs or contractions of a pregnant woman worsen as the delivery time approaches.

6. THE GOSPEL WILL BE PREACHED THROUGHOUT THE WORLD

Matthew 24:14 "And this gospel of the kingdom shall be preached in the whole world for a witness to all the nations, and then the end shall come."

This prophecy has already been fulfilled through television, radio, missionaries, the translation of the Bible into many languages, and the internet. People all over the world now hear the message of Christ from missionaries who have the means to travel the globe, and via technology that allows us to communicate with people on the other side of the world right from our own homes, churches and offices.

Holy Canons Related to Ecumenism

Holy Canons Related to Ecumenism

On Praying with Heretics

 

Canon XLV of the Holy Apostles

"Let any Bishop, or Presbyter, or deacon that merely joins in prayer with heretics be suspended, but if he had permitted them to perform any service as Clergymen, let him be deposed."

Canon LXV of the Holy Apostles:

"If any clergymen, or laymen, enter a synagogue of Jews, or of heretics, to pray, let him be both deposed and excommunicated."

Interpretation by Saint Nikodemos

The present Canon reckons it a great sin for a Christian to enter a synagogue of Jews or of heretics in order to pray. “For what portion hath a believer with an infidel?” (II Cor. 6:15), according to the divine Apostle. For if the Jews themselves are violating the Law by going into their synagogues and offering sacrifices, in view of the fact that the offering of sacrifices anywhere outside of Jerusalem is forbidden, according to the Law (as is attested by divine St. Justin in his dialogue with Tryphon, and by Sozomenus in his Ecclesiastical History, Book 5, ch. 21, and by St. Chrysostom in his second discourse against the Jews), how much more is not that Christian violating the law who prays along with the crucifiers of Christ? Moreover, it is also to be emphasized that any church of heretics, or any religious meeting of theirs, ought not to be honored or attended, but rather ought to be despised and rejected, on the ground that they believe things contrary to the beliefs of Orthodox Christians. Hence it is that the present Canon ordains that if any clergyman or layman enters the synagogue of the Jews or that of heretics for the sake of prayer, the clergyman shall be deposed from office and at the same time be excommunicated on the ground that he has committed a great sin, but as for the layman he is to be excommunicated only, since, inasmuch as he is a layman, he has sinned to a less degree than has the clergyman, in so doing, and because as a layman he is not liable to deposition and cannot therefore be deposed. Or, to speak more correctly, as others interpret the matter, the clergyman that enters a synagogue of Jews or heretics to pray shall be deposed from office, while any layman that does the same thing shall be excommunicated. Read also the interpretation of Ap. c. VII and that of Ap. c. XLV.

CANON XLVI of the Holy Apostles:

We order any Bishop, or Presbyter, that has accepted any heretics' Baptism, or sacrifice, to be deposed; for "what consonancy hath Christ with Beliar? or what part hath the believer with an infidel?"

Webmaster note: We do not deny that the "Baptism" of heretics may be received by oikonomia in some circumstances (though today this oikonomia has, due to Ecumenism, become the "norm" instead of the exception). This Canon was included here mainly for the "Interpretation" by Saint Nikodemos that follows it in The Rudder (p. 68). The Saint's wise words instruct those misguided Orthodox Christians involved in or supportive of the Ecumenical Movement, who think it appropriate to enter the churches of heterodox Christians and join them in worship or prayer.

It behooves Orthodox Christians to shun heretics and the ceremonies and rites of heretics. They, i.e., heretics, ought rather to be criticized and admonished by Bishops and Presbyters, in the hope of their apprehending and returning from their error. For this reason the present Canon prescribes if any Bishop or Presbyter shall accept a heretics' Baptism as correct and true, or any sacrifice offered by them, it is ordered that he be dropped. For what agreement hath Christ with the Devil? or what portion hath the believer with an unbeliever? Those who accept the doings of heretics either themselves entertain similar views to theirs or at any rate they lack an eagerness to free them from their misbelief. For how can those who acquiesce in their religious ceremonies and rites criticize them with the view of persuading them to give up their cacodoxical and erroneous heresy?

Canon IX of Laodicia (Also approved by the Ecumenical Synods)

"Concerning the fact that those belonging to the Church must not be allowed to go visiting the cemeteries or the so called martyria of any heretics, for the purpose of prayer or of cure, but, on the contrary, those who do so, if they be among the faithful, shall be excluded from communion for a time until they repent and confess their having made a mistake, when they may be readmitted to communion."

Canon VII of the Holy Apostles

If any Bishop, or Presbyter, or Deacon celebrate the holy day of Easter before the vernal equinox with the Jews, let him be deposed.

Canon I of Antioch

As for all persons who dare to violate the definition of the holy and great Synod convened in Nicaea in the presence of Eusebeia, the consort of the most God-beloved Emperor Constantine, concerning the holy festival of the soterial Pascha, we decree that they be excluded from Communion and be outcasts from the Church if they persist more captiously in objecting to the decisions that have been made as most fitting in regard thereto; and let these things be said with reference to laymen. But if any of the person occupying prominent positions in the Church, such as a Bishop, or a Presbyter, or a Deacon, after the adoption of this definition, should dare to insist upon having his own way, to the perversion of the laity, and to the disturbance of the church, and upon celebrating Pascha along with the Jews, the holy Synod has hence judged that person to be an alien to the Church, on the ground that he has not only become guilty of sin by himself, but has also been the cause of corruption and perversion among the multitude. Accordingly, it not only deposes such persons from the liturgy, but also those who dare to commune with them after their deposition. Moreover, those who have been deposed are to be deprived of the external honor too of which the holy Canon and God's priesthood have partaken.

On Separating from Heretical Hierarchs

From St. Basil's first canon

Schisms is the name applied to those who on account of ecclesiastical causes and remediable questions have developed a quarrel amongst themselves. Parasynagogues is the name applied to gatherings held by insubordinate presbyters or bishops, and those held by uneducated laities. As, for instance, when one has been arraigned for a misdemeanor held aloof from liturgy and refused to submit to the Canons, but laid claim to the presidency and liturgy for himself, and some other persons departed with him, leaving the catholic Church—that is a parasynagogue.

Apostolic Canon XXXI

"If any Presbyter, condemning his own bishop, draw people aside and set up another altar, without finding anything wrong with the Bishop in point of piety and righteousness, let him be deposed, on the ground that he is an office-seeker. For he is a tyrant. Let the rest of clergymen be treated likewise, and all those who abet him. But let the laymen be excommunicated. Let these things be done after one, and a second, and a third request of the Bishop."
Interpretation (of Ss. Nikodemos and Agapios):
"Order sustains the coherence of both heavenly things and earthly things, according to St. Gregory the Theologian. So good order ought to be kept everywhere as helping coherence and preserving the established system, and especially among ecclesiastics, who need to know their own standards, and to avoid exceeding the limits and bounds of their own class. But as for Presbyters, and Deacons, and all clergymen they ought to submit to their own Bishop; the Bishops, in turn, to their own Metropolitan; the Metropolitans, to their own Patriarch. On this account the present Apostolical Canon ordains as follows: Any presbyter that scorns his own bishop, and without knowing that the latter is manifestly at fault either in point of piety or in point of righteousness—that is to say, without knowing him to be manifestly either heretical or unjust—proceeds to gather the Christians into a distinct group and to build another church, and should hold services seperately, without the permission and approval of his bishop in so doing, on the ground of his being an office-seeker he is to be deposed; since like a tyrant with violence and tyranny he is trying to wrest away the authority which belongs to his bishop. But also any other clergymen that agree with him in such apostasy must be deposed from office too just as he must; but as for those who are laymen, let them be excommunicated. These things, however, are to be done after the bishop three times gently and blandly urges those who have seperated from him to forgo such a movement, and they obstinately refuse to do so. As for those, however, who seperate from their bishop before a synodical investigation because he himself is preaching some misbelief and heresy publicly, not only are not subject to the above penances, but have a right to claim the honor due to Orthodox Christians according to c. XV of the 1st & 2nd.

Canon XV of the 1st & 2nd

"The rules laid down with reference to Presbyters and Bishops and Metropolitans are still more applicable to Patriarchs. So that in case any Presbyter or Bishop or Metropolitan dares to secede or apostatize from the communion of his own Patriarch, and fails to mention the latter's name in accordance with custom duly fixed and ordained, in the divine Mystagogy, but, before a conciliar verdict has been pronounced and has passed judgement against him, creates a schism, the holy Synod has decreed that this person shall be held an alien to every priestly function if only he be convicted of having committed this transgression of the law. Accordingly, these rules have been sealed and ordained as respecting persons who under the pretext of charges against their own presidents stand aloof, and create a schism, and disrupt the union of the Church. But as for those persons, on the other hand, who, on account of some heresy condemned by holy Synods, or Fathers, withdrawing themselves from communion with their president, who, that is to say, is preaching the heresy publicly, and teaching it bareheaded in church, such persons not only are not subject to any canonical penalty on account of their having walled themselves off from any and all communion with the one called a Bishop before any conciliar or synodical verdict has been rendered, but, on the contrary, they shall be deemed worthy to enjoy the honor which befits them among Orthodox Christians. For they have defied, not Bishops, but pseudo-bishops and pseudo-teachers; and they have not sundered the union of the Church with any schism, but, on the contrary, have been sedulous to rescue the Church from schisms and divisions."
Comments on the First-Second Synod found in the Life of St. Photios the Great by the eminent Serbian scholar and Saint, Hieromonk Justin (Popovich) of Chelije (From Saint Photios, On the Mystagogy of the Holy Spirit, trans. by Holy Transfiguration Monastery (Studion Publishers, 1983):
Maintaining his meekness, his love for order, and the canons of the Church, St. Photios called a second Council to convene in the Church of the Holy Apostles in the spring of 861* with the approval of Emperor Michael. This assembly later came to be known as the First-Second Council. Many bishops, including the representatives of Pope Nicholas, were in attendance. All confirmed the determinations of the holy Seventh Ecumenical Council, once more condemning the iconoclast heresy, and accepted Photios as the lawful and canonical patriarch. At this Council, seventeen holy canons were promulgated with the purpose of bringing disobedient monks and bishops into harmony with ecclesiastical order and tradition. The disobedient monks were expressly forbidden to desert their lawful bishop under the excuse of the bishop's supposed sinfulness, for such brings disorder and schism to the Church. The holy Council added that only by a conciliar decision could the clergy reject a bishop whom they thought to be sinful. This rule was adopted in direct response to those unreasonably strict monks who had separated themselves from their new Patriarch and his bishops. The holy Council, however, did distinguish between unreasonable rebellion and laudable resistance for the defense of the faith, which it encouraged. In regard to this matter it decreed that should a bishop publicly confess some heresy already condemned by the Holy Fathers and previous councils, one who ceases to commemorate such a bishop even before conciliar condemnation not only is not to be censured, but should be praised as condemning a false bishop. In so doing, moreover, he is not dividing the Church, but struggling for the unity of the Faith (Canon Fifteen).
* The footnote reads: "This Council together with that of 869 are considered the First-Second Council, whose canons are accepted by the Orthodox Church."

On Obedience to the Canons

Canon I of the Second Ecumenical Synod

"Let not the Symbol of Faith be set aside…but let it remain unchanged: and let every heresy be given over to anathema…"

Canon VII of the Third Ecumenical Synod

"Let no one be permitted to bring forward, or write or compose a different faith besides that defined by the holy Fathers who assembled with the Holy Spirit in the city of Nicaea. And whoever dares to compose a different faith, or present, or offer [one] to those wishing to turn to the knowledge of the truth…let such, if they be bishops or belong to the clergy, be alien-bishops from the episcopate, and clerics from the clergy—and if they be laymen, let them be given over to anathema."

Canon I of the Fourth Ecumenical Synod

"We have acknowledged it as just to keep the canons of the holy Fathers set forth at each synod till now."
Excerpt from Divine Prayers and Services of the Catholic Orthodox Church of Christ, compiled and arranged by the Late Reverend Seraphim Nassar (Englewood, NJ: Antiochian Archdiocese of N. America, 1979), p. 1031.
Now since the Church is one, and that oneness consists primarily and universally of perfect agreement in Orthodox doctrines, it necessarily follows that all those who do not conform to those Orthodox doctrines, whether by addition or omission, or by any innovation of their own, thus changing the truth, are outside this one Holy Church, as one may also ascertain from a review of the sixth and seventh canons of the Second Ecumenical Council, and the first canon of St. Basil the Great.

Canon I of the Sixth Ecumenical Synod, in Trullo

"…we decree that the faith handed down to us by the eyewitnesses and ministers of the Word, the divinely chosen Apostles, and, further, by the three hundred and eighteen holy and blessed Fathers…who assembled in Nicaea, be preserved inviolate from innovations and changes… Likewise, we also maintain the confession of faith proclaimed by the one hundred and fifty holy Fathers, who assembled in this reigning city under the great Theodosius, our emperor…Likewise, we also seal…the teaching set forth by the two hundred Godbearing Fathers, who assembled the first time in the city of Ephesus under Theodosius, our emperor, the son of Arcadius…
"Likewise, we also confirm in Orthodox manner the confession of faith inscribed by the six hundred and thirty divinelychosen Fathers in the provincial city of Chalcedon under Marcian, our emperor… And further, we also recognize as uttered by the Holy Spirit the pious utterances of the one hundred and sixtyfive Godbearing Fathers, who assembled in this reigning city under Justinian, our emperor of blessed memory, and we teach them to our posterity… And we bind ourselves anew to preserve inviolably…the confession of faith of the Sixth Synod that came together recently under our emperor, Constantine of blessed memory, in this reigning city... Speaking briefly, we enact that the faith of all of the men who have been glorified in the Church of God...be kept steadfastly, and that it abide until the end of the age unshaken, together with their divinely handed down writings and dogmas... If anyone at all does not maintain and accept the aforementioned dogmas of piety, and does not think and preach so, but attempts to go against them: let him be anathema, according to the decree previously enacted by the aforementioned holy and blessed Fathers, and let him be excluded and expelled from the Christian estate as an alien."

Canon I of the Seventh Ecumenical Synod

"For those who have received the priestly dignity, the inscribed canons and enactments serve as testimonies and directions, which we, gladly receiving, sing together with the divinely inspired David unto the Lord, saying: In the way of Thy testimonies have I found delight, as much as in all riches (Psalm 118:14). Likewise, Thou hast ordained as Thy testimonies... righteousness for ever; give me understanding and I shall live (Psalm 118:138, 144). And if the prophetic voice commands us to preserve the testimonies of God forever, and to live in them, then it is manifest that they abide indestructible and unshakeable. For Moses the Godseer also speaks thus: It is not fitting to add to them, nor is it fitting to take away from them (Deuteronomy 12:32). And the divine Apostle Peter, boasting in them, cries: which things the angels desire to look into (I Peter 1:12). Likewise the Apostle Paul also says: But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed [literally, let him be anathema] (Galatians 1:8). Inasmuch as this is true, and attested unto us, rejoicing over this, as one that has found great spoil, we receive the divine canons with delight, and we maintain wholly and unshakably the enactment of these canons set forth by the allpraised Apostles, the holy trumpets of the Spirit, and by the six holy Ecumenical Synods, and those assembled locally to issue such commandments, and by our holy Fathers. For they all, being enlightened by one and the same Spirit, ordained what is beneficial. And whomever they give over to anathema, those we also anathematize; and whomever to expulsion, those we also expel, and whomever to excommunication, those we also excommunicate; and whomever they subject to penances, those we likewise subject."

Eighth Proceeding of the Seventh Ecumenical Synod

Mansi, Sacrorum Conciliorum Nova et Amplissima Collectio [1960], vol. 3, p. 416). Quoted by Dr. Constantine Cavarnos in Orthodox Tradition and Modernism, p. 37.
"If anyone breaks any ecclesiastical tradition, written or unwritten, let him be anathema"

From the Synodicon of the Holy Spirit

Note: This is subtitled, "A confession and proclamation of the Orthodox piety of the Christians, in which all the impieties of the heretics are overthrown and the definitions of the Catholic Church of Christ are sustained. Through which the enemies of the Holy Spirit are severed from the Church of Christ." This Synodicon (a decision, statement, or tome either originating from a synod possessing conciliar authority) is attributed to Patriarch Germanos the New (1222-1240).
"To those who scorn the venerable and holy ecumenical Synods, and who despise even more their dogmatic and canonical traditions; and to those who say that all things were not perfectly defined and delivered by the synods, but that they left the greater part mysterious, unclear, and untaught, ANATHEMA."
"To those who hold in contempt the sacred and divine canons of our blessed fathers, which, by sustaining the holy Church of God and adorning the whole Christian Church, guide to divine reverence, ANATHEMA."
"To all things innovated and enacted contrary to the Church tradition, teaching, and institution of the holy and ever-memorable fathers, or to anything henceforth so enacted, ANATHEMA."

Some Adelaide Greek Orthodox churches promote Ecumenism in the Churches

VATICAN ECUMENISM & ORTHODOX ECUMENIST FALL

 

Example of an ultra Ecumenism movement

Canberra 2007 the ecumenical pray

 

God our Lord Save us. Have mercy on us.

Pseudo / World Orthodoxy

The term “World Orthodoxy” refers to those Patriarchates and autocephalous Churches which call themselves Orthodox but have fallen into the heresy of Ecumenism. Ecumenism is the mother of all heresies, which seeks to unite within itself all heresies, all religions, under the auspices of so-called “love”, overlooking their doctrinal errors. It rejects the Orthodox Creed, which professes One, Holy, Catholic and Apostolic Church, by confessing a new creed, which accepts all religions, all creeds, all ideas, all gods, as leading to salvation.
Although World Orthodoxy considers itself “canonical”, belonging to the Orthodox family of independent churches, yet, because they have succumbed to heresy, and even fallen under the anathema against this heresy, they have lost their canonicity; for canonicity only remains intact if one maintains the Orthodox Faith and Apostolic Succession.
We find ourselves today in the same situation in which St. Maximos the Confessor found himself, when at that time the Monothelite heresy had swept the Eastern Patriarchates. All the Patriarchates considered themselves “Orthodox”, but as the history of the Church affirms, they were not, because they espoused heresy, doing this en masse, as today we see all the Patriarchates and autocephalous churches have done with the heresy of Ecumenism. They have all remained in communion with each other and have all espoused the heresy of Ecumenism, and on top of this, have added Freemasonry, Modernism, Phyletism, and other heresies and false teachings.

---

The 1983 Anathema Against Ecumenism

TO THOSE who attack the Church of Christ by teaching that Christ’s Church is divided into so-called “branches” which differ in doctrine and way of life, or that the Church does not exist visibly, but will be formed in the future when all “branches” or sects or denominations, and even religions will be united into one body; and who do not distinguish the priesthood and mysteries of the Church from those of the heretics, but say that the baptism and eucharist of heretics is effectual for salvation; therefore, to those who knowingly have communion with these aforementioned heretics or who advocate, disseminate, or defend their new heresy of ecumenism under the pretext of brotherly love or the supposed unification of separated Christians, ANATHEMA.

BARTHOLOMEW (1991-the present)

“We do not proselytize anyone,
nor do we participate in dialogues
between Christians and our brother Muslims
in order to convince them to accept our own faith.”

Biographical Note

Patriarch Bartholomew was born on February 29,1940, in the village of Aghioi Theodoroi on the Aegean island of Imvros (Turkey), to Christos and Meropi Archontonis who christened him Demetrios. His father was a barber and coffee shop owner. Following his studies at Imvros and Constantinople, he enrolled at the Theological School of Halki. After graduating from Halki Theological Academy in 1961, he was ordained a deacon and named Bartholomew on August 13, 1961, by the super-ecumenist Meliton of Chalcedon, at that time the Metropolitan of Imvros and Tenedos. Then, contrary to the Canons, Fr. Deacon Bartholomew served for two years as an officer in the Turkish Armed Forces. He then returned to theological studies, this time at the Uniate school of the Pontifical Oriental Institute at Gregorian University in Rome, where he studied from 1963-1968. He then continued his studies at the Ecumenical Institute in Bossey, Switzerland, and at the University of Munich. He was ordained to the priesthood in 1969. In 1970, Patriarch Athenagoras made Bartholomew an archimandrite and in 1972 Patriarch Demetrios made Bartholomew head of his Personal Patriarchal Office. He was soon ordained Metropolitan of Philadelpia and then of Chalcedon [an anti-canonical transfer of sees], and served for 8 years as the Vice-President of the WCC Faith and Order Commission. In 1991, Bartholomew lead the Patriarchal delegation to the infamous 7 th General Assembly of the WCC in Canberra, Australia, and, after the scandal of the WCC’s use of pagan ceremonies and theology, was the chief proponent of continued participation in WCC assemblies. Bartholomew, now 62, speaks seven languages. He frequently quotes favorably from the Koran, the Torah, and various Muslim mystics [another canonical violation]. He was enthroned on Nov. 2, 1991, and, as his official biography states, “he has tirelessly pursued the vision of his enthronement message...interfaith tolerance and coexistence, protection of the environment and a world united in peace, justice, solidarity and love.”

Preface

Bartholomew’s patriarchate has taken up where Athenagoras and Demetrios’ left off. Under Athenagoras, the Ecumenist agenda was restricted, as he said, by the not yet flexible enough mindset of some of his flock. Thus the slow process of the ‘dialogue of love’ and double talk was needed to comfortably ease them into believing in the unity of all religions. Nevertheless, he pushed ahead as far as he could, lifting the anathemas on Papism, concelebrating with Papists, Protestants, and Monophysites, and beginning the practice of giving communion to the aforementioned heretics. Under Demetrios, the policy of concelebrating with and communing Papist heretics became the officially sanctioned policy of the EP, the anathemas of the last four Ecumenical Councils upon Monophysitism were declared erroneous and void, proselytism of any so-called Christian group was said to be unreasonable, and Orthodox, heretics, Jews, and Muslims were declared to worship the same God and receive grace and salvation through the Holy Spirit’s presence in their religions. Now, taking up where his masonic predecessors left off, Bartholomew will more explicitly affirm these things and work for the practical realization of the unity of all men and all religions, condemning all efforts at proselytism as sin and working with pan-religious organizations for the employment of religion as a pliable propaganda tool and control mechanism of global government in the hands of the United Nations Organization.

*******************************************************

As we will show you, Bartholomew, although he views the Orthodox Church as historically “the Church”, he neither restricts “the Church” to Orthodoxy alone, nor does he see the grace of the Holy Spirit as limited to Her or even to some nebulous concept of Christianity, but even includes Jews, Muslims, Zoroastrians, Sikhs, Hindus, etc. as among those ‘united in the spirit [sic] of the one God ’.(1)
As an adept Royal Arch mason, he knows how to ‘be all things to all men’ in a sense which the Apostle Paul definitely rejected. Hence when speaking to Roman Catholics he will declare with the Pope “the fundamental ecclesiological truth” that Orthodoxy and Papism “constitute the two lungs of the Body of Christ” (2) and, therefore,

On June 29, 1995, in the Basilica of St. Peter in Rome,
Bartholomew and Pope John Paul II
concelebrate a televised Papal High Mass.

“Our Churches are recognized mutually as Sister Churches, responsible together for the preservation of the One Church of God...We exhort our faithful, Catholic and Orthodox, to strengthen the spirit of brotherhood, which derives from a single Baptism and participation in the sacramental life.” (3)

As if this were not enough, Bartholomew, implying the damnation of the Orthodox who anathematized the Papist heresies, has further blasphemously declared:

“Those of our forefathers from whom we inherited this separation were the unfortunate victims of the serpent who is the origin of all evils; they are already in the hands of God, the righteous judge...And these men, being the causes for the schism, are now in the hands of God, the righteous judge.”(4)

And as for manifesting visibly the invisible unity of this ‘divided’ “One Church of God”, how will this happen? According to Bartholomew, the union will come [Has it not already happened?] without any recantation of heresies, without any repentance, and certainly without any conversion to one Faith or another, but just through a union based on the ‘fundamentals’ that the two religions supposedly already share:

Above: In May of 1997, Bartholomew and his usual train of metropolitans
travel to the Roman Catholic Cathedral of St. Ambrose in Milan, Italy
to concelebrate Mass on Western Pentecost with Papist Cardinal Martini.

Below: Bartholomew and Cardinal Martini hand off their episcopal staffs to their deacons
(one of whom partially obstructs our view)
and exchange their fraternal kiss at the consecration.

“The dialogue between the Orthodox and the Roman Catholic Churches clearly has as its further aim the union of these two ecclesiastical traditions. This desire has been expressed many times in our mutual exchanges with His Holiness, the Pope of Rome. We reiterated it in our meeting with the Pontiff in Rome in 1995. The point at issue is not whether one or the other will compromise their position, but rather that we should come together on common fundamentals and try to expunge those factors which led to the separation in the first place. ”(5)

But has not such unity been quite physically manifested many times? For instance, at his concelebration with the Pope on June 29, 1995, in the Basilica of St. Peter in Rome, or the one with Cardinal Martini of Milan in May of 1997? [Photos of which have been displayed above]. In each instance, Bartholomew did everything that a concelebrating bishop would do, except partake of the wafer and cup (in 1995, a last minute decision to appease ‘conservatives’ in Greece.) (6)
So is Bartholomew merely pro-Papacy? His views are not so ‘narrow’ as that. While in the above he seems to put the limits of the Church at Papism and Orthodoxy, Bartholomew simultaneously bears quite a different, and shall we say more ‘Evangelical Protestant’, message to the Protestants interviewing him for their magazine Christian History . In answer to the question:
“The Orthodox claim to constitute the only true Church. This claim, naturally, makes Catholics and Protestants balk. How should we understand this claim? What, according to the Orthodox, is our status before God? ”
Bartholomew, quickly responding that the interviewer has quite misunderstood the Orthodox belief, states,
“[T]he Orthodox Church has never deviated from that consciousness and fundamental perspective of agape--love and unity. We are called to exercise the “ministry of reconciliation” (II Corinthians 5:18), and we look forward to a return of the holy Churches of Christ to unity in him....
“We do not hold that exclusivity means judgment or exclusion [huh??? - editor] . The idea that membership in a visible Church organization is requisite for membership in heaven is based on a false paradigm--that we somehow parallel the kingdom of God in this world. The kingdom is not an exterior reality, rather it is interior, at least until the end of time. ” (7)
And to back up such Universalist nonsense, Bartholomew recently approved the Korean Orthodox Church’s desire to celebrate Pascha with the Papists and Protestants:
“Members of Protestant, Catholic, and Orthodox churches in South Korea will meet for a combined prayer service for Christian unity on Easter Sunday, April 15.
The committee for church unity of the National Council of Churches in Korea (NCCK), along with the Korean Catholic Bishops’ Committee for Promoting Christian Unity and Interreligious Dialogue, the Korean Orthodox Church, and Korean Lutheran Church, have agreed to hold a Common Easter Prayer for Christian Unity on Easter Sunday at the Korean Orthodox Cathedral in Seoul... The Easter prayer meeting is expected to last about 90 minutes, and has the support of the Ecumenical Patriarch of Constantinople, Bartholomeos I. ” (8)
Moreover, even before this, on August 22, 1993 in Uppsala, Sweden, Bartholomew accompanied by two EP Metropolitans, Cardinal Cassidy, and the Lutheran Archbishop of Uppsala celebrated the 400th Anniversary of Sweden’s conversion to the Lutheran heresy in a televised Lutheran Mass! Bartholomew gave both the Cardinal and the Lutheran Archbishop fraternal kisses at the ‘consecration’, called all “brothers and sisters in Christ ”, and preached a sermon on how the Church was unhappily divided and must be reformed from its Orthodox, Papist, and Protestant parts. He presented the Lutheran Archbishop with a silver chalice from which he “hoped to commune together with [the Lutherans] as soon as possible ”.

The Lutheran Archbishop said that he too hoped fervently for their communion in “the bread and wine of Jesus Christ ” and used the chalice immediately for his ‘consecration’ of the wafer and cup. At the end of this debacle, Bartholomew gave the final liturgical blessing in Greek, and then all the bishops gathered in front of the altar and gave their blessing simultaneously to the Lutheran parishoners.

Plainly, such actions convey the message that not only is conversion from heresy to Orthodoxy not necessary for salvation, but that there is, in fact, no real difference between heresy and Orthodoxy. Indeed, this was already clearly declared within a year of Bartholomew’s elevation to the Patriarchal throne in the 1992 absolute condemnation of proselytism among any so-called ‘Christian’ group by all the Patriarchates:
“We remind all that every form of proselytism... is absolutely condemned by the Orthodox. Proselytism, practiced in nations already Christian, and in many cases even Orthodox,...poisons the relations among Christians and destroys the road to their unity. ” (9)
In addressing the Armenian Monophysites, the borders of the Church expand yet further beyond Protestantism and Papism:
“Your Beatitude, Patriarch Mesrob II of the Armenians in Turkey, much beloved and dear brother in Christ God: Grace and peace from God the Father and our Lord Jesus Christ be with You.

We should like to express to Your beloved Beatitude and through You to all the Armenians who are faithful to Christ our spiritual participation in the joy of the Christ-loving Armenian people upon the 1700th anniversary, rightfully and festally celebrated, of the mass reception by the Armenian Nation of the faith in Jesus Christ the Son and Logos of God...
March 26, 2001
Your Beatitude’s Beloved brother in Christ
Bartholomew of Constantinople” (10)

Above: Concelebration between the Armenian Monophysite Catholicos
Patriarch Aram I and Bartholomew in the Armenian Church
of St. Stephen, Boston, USA, on Oct. 28, 1997.

In his speech, following the concelebration, Bartholomew stated: “So often we have seen that we hold the greater part of the theological tradition of our two Churches in common. That which unites us is greater than that which divides us. Indeed, those things which divide us can be said to be external, historical, and human factors which have hindered the rapprochement* of our Churches.”
(From the videotaped speech, see video: “The Heresy of Ecumenism and the Patristic Stand of Resistance”, C.T.O.S., Etna, CA, 1998.) [*Note: (French) rapprochement - coming back together]
Is Bartholomew sincere in calling this successor of the heretic Evtyches, a denier of the incarnation of Christ, “much beloved and dear brother in Christ God ”?! Does he really believe that this Monophysite Patriarch and “all the Armenians...are faithful to Christ ”? How can those who deny the incarnation of Christ and make it an illusion, saying that he had no real body, but simply manifested some kind of anthropomorphic form of His Divinity, how can these be a part of the Body of Christ which they deny? Rather, as the Apostle John says, “Every spirit which confesseth not that Jesus Christ hath come in the flesh is not of God. And this is that spirit of the antichrist, which ye have heard that it is coming, and now already it is in the world” [1 Jn. 4:3].
But we have forgotten that it was Bartholomew who confirmed the Joint Statements of the Monophysite-‘Orthodox’ dialogues, who reached such heretical conclusions as:
“[W]e now clearly realize and understand that our two families [Orthodox and Monophysites- editor] have always loyally guarded the same and authentic Christological Orthodox faith, and have maintained uninterrupted the apostolic tradition although they may have used the Christological terms in a different manner. It is that common faith and that continual loyalty to the apostolic tradition which must be the basis of our unity and communion... The two families accept that all the anathemas and the condemnations of the past which kept us divided must be lifted by the Churches so that the last obstacle to full unity and communion of our two families can be removed by the grace and the power of God. The two families accept that the lifting of the anathemas and the condemnations will be based on the fact that the Councils and the fathers previously anathematized or condemned were not heretics....” (11)
Bartholomew is not a man who does not back up his words with actions. Consequently, he has quite concretely manifested the unity of the Ecumenical Patriarchate with the heretical Monophysites through various concelebrations with the heads of that blasphemous group as well. For instance, there was his concelebration with Aram I, Armenian Monophysite Catholicos Patriarch, in 1997(pictured above), or the one with Pope Shenouda of the Coptic Monophysites in 2001 as we read in the Arabic magazine of the Coptic Monophysite Patriarchate, Al-Keraza :
“On Thursday 13 September, Pope Shenouda flew to Istanbul airport accompanied by HE Metropolitan Bishoy and Bishop Angelos. They met with the Ecumenical Patriarch His All Holiness Bartholomew and con-celebrated the feast of the Cross of their church in the morning of Friday 14 September.” (12)

The Sunday of Orthodoxy as an Ecumenical event? Traditionally on the Sunday of Orthodoxy, after the procession with the icons, ‘Eternal memory’ is chanted for all those who have defended and preserved the Faith and ‘Anathema’ is pronounced upon each and all heretics both ancient and modern; however all the Ecumenist Patriarchs, who gathered in Constantinople [including Bartholomew (center) and Alexei II (upper left)], celebrated it with the heretics (e.g. the Armenian Monophysite Catholicos Patriarch Aram I, standing to the left of Bartholomew) and without the anathemas!

And, again truly ‘being all things to all men’, when addressing Jews and Muslims, he speaks of the “common Father” , the complimentary nature of the “Abramic faith traditions” , and frequently talks, as if a Unitarian, of the need for “cooperation among the three monotheistic religions and also among all peoples... to reveal to all peoples the peaceful and peace-loving person of God... the one and only true God, who has gathered us here in love. ” (13)
And of course, conversion is out of the question:
“Of course, this is not the first time that the Ecumenical Patriarchate is conducting a dialogue with our beloved Muslim brothers...As the first among equal hierarchs of the Orthodox Church, we believe, as it is also found in the Koran, that “religion is not imposed” (Chap. II, no. 257)... We respect an individual’s choice with regard to his or her faith, and we do not proselytize anyone, nor do we participate in dialogues between Christians and our brother Muslims in order to convince them to accept our own faith.” (14)

Bartholomew embraces with a fraternal kiss
his “beloved brother Muslim”,
a Turkish imam (a Muslim religious leader).

Conversion among monotheists is unnecessary in as much as:
“God is a God of peace and is well-pleased with the peaceful co-existence of men and, of course, of those who worship Him independent of the differences, which exist in regards to faith between the three great monotheistic religions.” (15)
And let us not forget that all paths lead to God and are equally inspired:
“If the diverse peoples of a culture look to the memories of their faith traditions, whatever they may be, they will be sustained, they will be fed the food of God’s spiritual knowledge...Orthodox Christian and modernist, Protestant and modernist, Jew and modernist, Catholic and modernist: however we worship, as long as we abide in our faith and unite it to our works in the world, we bring the living and always timely message of Divine Wisdom into the modern world.” (16)
And when he is addressing a wider group, such as which includes Zoroasterians, Hindus, etc., he will tell them simply that “we are united in the spirit [sic] of the one God, ‘Creator of all things, visible and invisible’” (17) and, therefore, “we are convinced that there is more that unites the community of man, than divides us”. (18)

“Somehow the world is growing weary of bloodshed; it is tiring of fanaticism... We must build on this. There is a great hunger for spirituality, for transcendent meaning. We must satisfy it. There has never been a greater need for spiritual leaders to leave our cloisters, come together, and take action... [W]e must teach our people the blessings of peace... [O]f all the precepts of our diverse religions, the first principle must be the divinity of each and every one of God’s children.”
“Brothers and sisters, the watchword of the Holy Orthodox Church today is unity. We are learning unity within our own house; we must pursue unity with all the children of God... Roman Catholics and Orthodox, Protestants and Jews, Muslims and Hindus, Buddhists and Confucians: the time has come not only for rapprochement, but also for an alliance and joint effort... We have within our grasp the vision of the Psalmist: “Behold, how good and how pleasing it is for brethren to dwell together in unity!” We pledge to you today that the Orthodox Christian Church will do everything in her power to fulfill that vision. ” (19)
For this more general audience, this pseudo-Patriarch frequently and stridently inveighs against the absolute ‘evil’ of proselytism and conversion:
“The Orthodox Church does not seek to convince others of any one particular understanding of truth or revelation, nor does it seek to convert others to a particular mode of thinking...Whenever human beings react to the perspectives and beliefs of others on the basis of fear and self-righteousness, they violate the God-given right and freedom of others to come to know God and one another in the manner inherent to their identity as peoples...Such xenophobic tendencies are chiefly the result of being out of communion with God...When human beings are in communion with God, who Himself is the very essence of inexhaustible love, xenophobia-- fear of the other--is not possible since human beings do not see each other as strangers, but rather as brothers and sisters in communion with the loving Lord.” (20)

“These principles of brotherhood and tolerance were reiterated on the sacred Island of Patmos last month in September when we convened a gathering of the Primates of the Orthodox Christian Churches... Together, with one heart, mind and voice we condemned ‘... the alteration or extinction of other peoples’ cultural and religious particularities [i.e. proselytism and conversion -- editor] ; and to the repression of the sacred rights of freedom and dignity of the human person and minorities everywhere.’” (21)
Zealous for pan-religious unity, he organized the blasphemous pan-religious debacle of the U.N. Millenium Peace Summit, which we will speak of later, and continually approves and contributes to other such globalist and pan-religious groups, e.g. the Council for the Parliament of the World’s Religions.
For example, on November 3, 1997, while touring the USA, Bartholomew ‘blessed’ the continued participation of the Greek ‘Orthodox’ Archdiocese of America in the Parliament of the World’s Religions, a supremely syncretistic organization which calls for the unity of all religions in the service of ‘green’ socialism and a global government. He commented on the work of the Parliament as follows:
“‘We are cognizant of the unique commitment that the religious community of Chicago has made to promote the cause of understanding between her faith communities. There is a long and noble history in this city of religious cooperation and exchange.’ ‘We give thanks to Almighty God that the people of the faith communities of this city have persevered in their work toward understanding. We bestow on them our Patriarchal blessing and commit ourselves today to continue our support of the Diocese of Chicago in this noble work.’ ‘In the midst of our diversity, we seek to know and fully commune with the presence of the Divine. We can share this desire for God, seeing in our differences the mystery of God’s all-embracing love for His creation. Let us continue to model love, in our acceptance without judgement of one another as children of God.’ ” (22)
As if the name itself were not indicative enough of the Parliament’s universalist character, two quotations from its founding members will quite sufficiently elucidate its character and purpose:
“Religion, like the white light of heaven, has been broken into many-colored fragments by the prisms of men. One of the objects of the Parliament of Religions has been to change the many-colored radiance back into the white light of heavenly truth.” (23)
“Do not care for dogmas, or sects, or churches, or temples. They count for little compared with the essence of existence in each man which is spirituality.” (24)
[We will be detailing the ungodly “U.N. Millenium Peace Summit for Religious and Spiritual Leaders” in a seperate article. A few quotations from the keynote speakers will give the gist of the summit:

Bartholomew, one of the four main organizers of the summit,
with Bawa Jain and Kofi Annan, Secretary General of the UN,
at a preparatory meeting in Jain’s New York Interfaith Center.

Ted Turner, Summit Organizer, Keynote Address: “It is not necessary to believe that Christ alone is the savior. Every religion should welcome goodness from every other religion with an open heart.”
Bawa Jain, Indian Con-man and Summit Organizer: “The goal of the International Advisory Council of Religious and Spiritual Leaders is to enhance an d strengthen the work of the United Nations... [through] an International Advisory Council of Religious and Spiritual Leaders that is designed to serve as an ongoing interfaith ally to the U.N. in its quest for peace, global understanding and international cooperation... What we need to engage in is an education factor of the different religious traditions and the different theologies and philosophies and practices. That would give us a better understanding, and then I think [we have to deal with] the claims of absolute truth -- we will recognize there is not just one claim of absolute truth, but there is truth in every tradition. That is happening more and more when you have gatherings such as these.”
S. N. Goenka, Buddhist leader: “When there is darkness, light is needed. Today, with so much agony caused by violent conflict, war and bloodshed, the world badly needs peace and harmony. This is a great challenge for religious and spiritual leaders. Let us accept this challenge.
Every religion has an outer form or shell, and an inner essence or core. The outer shell consists of rites, rituals, ceremonies, beliefs, myths and doctrines. These vary from one religion to another. But there is an inner core common to all religions: the universal teachings of morality and charity, of a disciplined and pure mind full of love, compassion, good will and tolerance. It is this common denominator that religious leaders ought to emphasize, and that religious adherents ought to practice. If proper importance is given to the essence of all religions and greater tolerance is shown for their superficial aspects, conflict can be minimized... Whether it is the Bible, the Koran or the Gita, the scriptures call for peace and amity. From Mahavir to Jesus, all great founders of religions have been ideals of tolerance and peace...There are bound to be differences between religions. However, by gathering at this World Peace Summit, leaders of all the major faiths have shown that they want to work for peace. Let peace then be the first principle of “universal religion”... Under the aegis of the United Nations, let us try to formulate a definition of religion and spirituality... There would be no greater misfortune for humanity than a failure to define religion as synonymous with peace. This Summit could propose a concept of “universal religion” or “non-sectarian spirituality”, for endorsement by the UN. I am sure that this Summit will help focus the world’s attention on the true purpose of religion.”
‘His Divine Holiness’ Pramukh Swami Maharaj, Hindu leader, Inaugarul Address: ‘A Call to Dialogue - Our Collective Responsibility’:
“Just as the unity of our followers makes our religion strong and protected, the unity of all faiths will make our common future strong and protected... True progress of any religion lies not in growth by numbers but by the quality of life and purity and the spiritual awakening in the adherents. Thus every Hindu should become a better Hindu, every Jew a better Jew, every Christian a better Christian and every Muslim a better Muslim and every follower should become a better follower... Religious leaders should not dream of establishing their religion as the one religion of the world, but dream of a world where all religions are united. Unity in diversity is the first lesson of life. Flourishing together by working together is the secret behind peace. From Rigvedic times, the Hindus have professed this global broadmindedness of a Beautiful Borderless World.”
Met. Kyril of Smolensk, Moscow Patriarchate: “Taking into account the importance and timing of such a gathering as the World Peace Summit, we support the declaration towards global economic and social justice. It was our dream for the new millennium to have a world order.”

The Bishops of the Ecumenical Patriarchate

The Bishops of the Ecumenical Patriarchate

Introduction

This section on the bishops of the Ecumenical Patriarchate serves as a kind of brief supplement to the webpages on the Patriarchs themselves. These are the men who do the day to day work of carrying out their Patriarch’s apostate policies. Even if they do not get the amount of press coverage that their leaders do, they share their passion for uniting with heretics no less than Athenagoras, Demetrios, or Bartholomew. The following short article and photographs should serve to confirm the story of the apostasy told in the previous webpages and assure the reader that the Ecumenical Patriarchate is absolutely permeated with ecumenism from top to bottom.


 Even when hundreds of Roman Catholic priests abandoned the priesthood and their Church during the past three decades, the Orthodox Eastern Church systematically avoided receiving them into Her bosom in order to avoid poisoning Her relations with the elder Church of Rome. And when whole parishes in Europe, in Italy, for example, wished to embrace Orthodoxy, once again, we discreetly shut the door to them. Since Orthodoxy is persuaded that she does not need proselytism, she preferred to leave thousands of former Roman Catholics by themselves and without guidance....” (1)
Such a policy corresponds well not only to the words and deeds of Metropolitan Nectarios’ Patriarch, but also to those of his fellow hierarch, Archbishop Iakovos (Koukouzelis) of North and South America:
 We do not want to leave this century divided...Dogmatically, sacramentally, historically, we are almost Roman Catholics. We are most [sic] close to them than any other church. Now we have to get rid of the misunderstanding caused by nine centuries.” (2)
The goals of such apostate policies are, as the reader knows, not limited to the union with Rome, nor is it desired by the Ecumenists that any of the heretics should convert to Orthodoxy, but rather as Archbishop Iakovos assures us:
“The unity we seek cannot be Orthodox, Roman Catholic, or Protestant. It has a wider dimension, that of Catholicity.”(3)
For those who do not know, the Greek word katholike or ‘catholic’ means ‘universal’ or ‘according to the whole’; therefore, as the context of the statement demands, Archbishop Iakovos means “It has a wider dimension, that of Universality” [i.e. the unity embraces all groups or religions?!].

“[W]e now clearly realize and understand that our two families [Orthodox and Monophysites- editor] have always loyally guarded the same and authentic Christological Orthodox faith, and have maintained uninterrupted the apostolic tradition although they may have used the Christological terms in a different manner. It is that common faith and that continual loyalty to the apostolic tradition which must be the basis of our unity and communion... The two families accept that all the anathemas and the condemnations of the past which kept us divided must be lifted by the Churches so that the last obstacle to full unity and communion of our two families can be removed by the grace and the power of God. The two families accept that the lifting of the anathemas and the condemnations will be based on the fact that the Councils and the fathers previously anathematized or condemned were not heretics....” (4)

Archb. Stylianos lead one of the prayers: “Lord, the King of Peace, show the way to the minds and hearts of those here in this house, working to carry out Your holy will, towards service of the needs of Your People, not discerning distinct communities....”
Archbishop Stylianos of Australia, despite his erudite background, irrationally and blasphemously maintains that the One, Holy, Catholic and Apostolic Church has never yet existed:
“‘[T] he individual and even the whole Church has never received the gifts of the Spirit sufficiently’ ‘This is precisely why the well known characteristics of the Church, being “one, holy, catholic and apostolic” remain until the day of the Parousia [i.e., 2nd Coming of Christ] both gifts and postulates [i.e., unproven claims!] at the same time’ ”. (8)
To say that the Church’s traits of being “One, Holy, Catholic, and Apostolic” are (potential) gifts and unproven claims is to affirm that the Church has never yet been One, Holy, Catholic, or Apostolic! However, Archb. Stylianos goes much further than this, as one (now-excommunicated) E.P. layman has had the boldness to describe:
“[Archb. Stylianos]... preaches Christ’s participation in sin,... maintains that the notorious film by Kazantzakis and Scorcese “The Last Temptation”, portraying our Lord as a debauchee, contains no blasphemy,... declares that Orthodoxy and Papism are in no way different and constitute one Church; that man has descended from an ape; and that Holy Scripture is a great fabrication! ”(9)
Truly, these men “have thrust away faith and a good conscience and suffered shipwreck concerning the Faith” [1 Tim. 1:20].