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The Beginning
The Catholic truth has been preserved by the Orthodox Catholic Church, whilst
Roman Catholicism introduced innovations both in doctrine and discipline into the
old common deposit of truth. "No Popery" was a cry raised in the East five
centuries before the Reformation propagated it to the West. "No Popery! No
Protestantism!" is our cry, and we hope to awake all who seek after truth based on
a solid foundation, based on the Church which Christ founded and not man.
The Church has many branches. There is an Eastern Orthodox Catholic Church,
and there is a Western Orthodox Catholic Church (although now disfigured by
Romish errors, but to be purified and restored by God's help). Within the Eastern
Church there is a Greek, a Russian Church. Within the restored Orthodox Catholic
Church of the West there will be an Italian, a Gallican, a Germanic, an Anglican
Church. Every nationality will have its Catholic Orthodox Church according to its
national usages, but based on the common Catholic doctrine and holy canons.
Without the full truth there can be no claim to Catholicity. He who accepts one
truth and denies the other, or sticks to one truth as being fundamental, and
1 Adapted from Lux Veritatis: A History of the Autonomous Orthodox Metropolia of
Western Europe and the Americas Dcn Joseph Suaiden. 2008, 2009, 2010, 2011
Dcn Joseph Suaiden.
account of the novel dogma of the infallibility of the Popes, issued by the Vatican
Council, a consequence of which rising is seen in the formation of the separate
religious communities of the old Catholics, who, having disowned the papacy, are
quite independent of it.5
June, 2008:
....Some Italian parishes in Sardinia came under his omophorion when he was
exarch for Western Europe. However, these former papists in their zeal for
Orthodoxy began to attack the Pope. Then Metropolitan Anthony (as he told me
personally) received a phone call from Metropolitan Juvenaly of Tula (Agent
Adamant). Drop your Italian parishes, said Juvenaly. We are having
negotiations with the Pope over the uniate question, and he has laid it down as a
condition of the success of the negotiations that you drop these parishes. So he
dropped them...10
10
Independent Bishops were on the rise, due to the actions of the Sovietsponsored "Living Church" and members of the "Holy Eastern
Orthodox Catholic and Apostolic Church of North America". This body
would have other effects on American Orthodoxy, through the
elevation of Ignatius (Nichols), a Western Rite Bishop who would
proceed to consecrate more Bishops with the help of the Living
Church12. This fact, combined with waves of immigration from other
countries, created even more jurisdictions in America, that made the
average American convert confused as to where to turn.
In 1934, Father William (Francis Brothers) asked and was granted the
freedom to act as an Orthodox "Old Catholic" Bishop by the Soviet
Patriarchate, and was made a Bishop, like many others during this
chaotic period, at St Nicholas Cathedral, by now a hotly disputed New
York property among the Russians. Father Raphael Johnson, a writer in
the Milan Synod who has studied the life of the Synod's American
Bishops in depth, briefly explained what occurred:
Metropolitan +William (+1979), was consecrated at the St. Nicholas Russian
Orthodox Cathedral in New York in 1934 and received into the Russian Orthodox
Patriarchate. William was then named exarch for the western rite under the
12 Despite miserable attempts on the part of the official Churches to rehabilitate the
memory and work of Abp Aftimios Ofiesh and Ignatius Nichols, the fact remains that
both men, consecrated as Bishops, married (requiring the canonical deposition from
office which in fact occurred), and ended with Nichols consecrating a number of
strange individuals to the "episcopate", such as two Rosicrucians, George Winslow
Plummer, and Stanislaus DeWitow. From this proud "heritage" came Bishop
Alexander Turner, whose group then became part of the Antiochian Diocese in
America, with Turned being accepted as a simple priest, thus necessitating such work
in rehabilitation.
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12
It was only shortly thereafter that this Church, now isolated and
reduced in size, began delving into the work of studying, translating
and promoting pre-schismatic Western ritual, which finally bore fruit
in the early 1990's with the publication of complete service texts of the
Sarum16 use of the Roman Rite, the first complete service books in the
West which far predated the Tridentine ritual and reflected pre-schism
Orthodox Western use.
In Europe, the situation was grave; by the 1970's, the Patriarchal
Parishes of Moscow were so heavily involved in ecumenism it appeared
that there was no hope. As well, the Russian Orthodox Church Outside
Russia's European presence was in many places not nearly as strict as
that in other countries.
So it was no surprise that when Joao Rocha, a convert priest of the
Russian Church Abroad under Archbishop Anthony of Geneva, applied
to join the Old Caldendar Church of Greece under Archbishop
Auxentios in 1978, he was immediately recieved in and baptized (as
was common in Greek practice.) He was then reordained by
Archbishop Auxentios before being made a Bishop of the newlyestablished diocese of Lisbon on June 18, 1978 by Archbishop
Auxentios, along with three other Bishops of the Synod: Maximos of
wrote the first Sorrowful Epistle, and officially recognized the consecrations of the
Greek Old Calendarists' Bishops at the hands of ROCOR Bishops.
16 The Sarum use of the Roman Rite is a collection of local uses dating back to the mid11th century, the time of the schism between East and West.
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14
Thus, for the first time since the Roman schism of 1054, the parties in
question applied Canon CXIX of Carthage, which states:
It seemed good that if anyone after the laws should convert any place to
Catholic unity and retain it for three years without opposition, it should not be
taken away from him afterwards. If however there was during those three
years a bishop who could claim it and was silent, he shall lose the opportunity.
But if there was no bishop, no prejudice shall happen to the see, but it shall be
lawful when the place that had none shall receive a bishop, to make the claim
within three years of that day.
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16
Bp Tiago of Coimbra
17
Bishops elevated Bishop Eulogius to the see of Milan, Italy and Bishop
Gregorio (Bacolini, +January 20, 1997 OS) to the see of Turin, Italy.
18
On October 31, 1987, the Synod consecrated Bishop Vigile to the see of
Paris, France, giving the Autonomous Western European Metropolia
seven Bishops by the end of 1987.
On February 2, 1995, Bishop Basilio of Ostia was consecrated to the
Episcopacy. He would remain at the side of the helm of the
Autonomous Synod, eventually elevated to the status of Archbishop,
until 2004.
On 19th December 1995 Metropolitan Evloghios of Milan, Archbishop
Vigile of Paris, and Bishop Basilio of Ostia consecrated Archimandrite
Vladimiro as titular Bishop of San Giulio d'Orta. The story of Bishop
Vladimiro is interesting since he retired as a Bishop after admitted
difficulties in translating the ancient Rite of St Ambrose of Milan into
Italian, which was then used but once a year. However, he remained a
part of the Synod.
On 7th February 1997 Metropolitan Evloghios and Bishop Vladimiro
consecrated Archimandrite Nectarios as titular Bishop of Cividale dei
Friuli. He departed for the Ecumenical Patriarchate a few years later
and was received as a Bishop.
On 3rd May 1998 Metropolitan Evloghios and Bishop Marco
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near future...
A big, wide opened and very clear Door, has been opened for us, with the Blessing
of our Lord. His almighty Hand, led us in an Historical Ecclesiastic Communion.
Here is the Chronicle of this unique event:
In the beginning of February, our Metropolitan together with His Vicar, Bishop
Porfyrios of Martyropolis, visited Moscow especially for this matter. Because,
since the middle January, we had a very immediate and clear proposition for
Ecclesiastic Communion, coming from the Legendary Catacomb Church
(nowadays Genuine Orthodox Church of Russia) under the Omoforion of His
Sanctity, Metropolitan Raphael. Being to Moscow, we were proposed to discuss
face to face this issue.
In the first place, the Archisecretary of this Holy Synod, Archimandrite Daniel,
visited us to our Hotel and gave to us all the documents about the Russian Synod.
Being satisfied with what he read, our Metropolitan agreed to proceed further
more.So, we continued our discuss, at the Director's of Foreign Affairs,
Metropolitan Sergii's resident. His Eminence proposed we arrange a CoCelebration. After a short discussion, we ended up like this:
1. We would study carefully the documents.
2. Then we could arrange a Co-Celebration in Athens for establishing the
Communion.
3. Finally, we would arrange a major Co-Celebration in Moscow, for the
confirmation of the Communion.
The very next day, we started applying this schedule.
And first of all, a few words for the Russian Church itself.
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This very church, is coming from the historic Church of Catacombs. The CC was
founded by two Metropolitans: Joseph of Petrogrand and Kyril Smirnof, with the
written permission of St Patriarch Tychon. Joseph and Kyril were exeuted in
1937. (They recently Canonized as SAINTS by the Russian Patriarchate). Then,
other Churches from Abroad, helped them by concecrating Bishops for them.
Such Churches were, Ukrainian Autocephalous Church, Patriarchate of Georgia
even the ROCOR (Metr. Vitalii). Nowadays' Bishops, come from this very line,
having canonical succession. As a proof, the Russian state has recognized the
canonicity of this particular Synod, by registering it, which is a unique act of
recognition!
Finding out all these, our Metropolitan was pleased enough to give his blessing
for the first Co-celebration. Thus, on 26 of March, we (the present Holy Synod)
under the leadership of our Father, went to the International Hellenic Aeroport
to welcome the Russian Delegation, consisting of :
Metropolitan of Mavrovouni and Exarch in Balkans, SERGIOS.
Metropolitan of Kiev and Galikia and Exarch of Ukraina, ANDREI.
Archibishop of Tver and Kashini, MARK.
Archibishop of Volokolam, ANDREI.
Archimandrit Daniel Mogutnov, Chief Secretary of the Holy Russian Synod
Subdeacon Oleg and Subdeacon Dimitry.
Having welcome them, we went to our Synodical Monastery of Theogennitoros
where our Clergy welcome also the Hierarchs. A Monastic Trapeza followed.
The next day, Sunday of Cross Veneration, the majestic event of the impressive
Co-Celebration occured.
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During the Matins, the ritual of Signing the Document of Agreement for
Communion, took place. Metropolitan Sergii on behalf of the Russian Church and
Bishop Porfyrii on behalf of the Greek Church, signed the Document, after His
Beatitude our President Mgr Angelos, blessed the Communion by reading a
special prayer.
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With the Tomos in hand, the new Metropolitan began the dual task of
strengthening the bonds of communion between Milan's regional
Sister-Churches in Greece, Russia, and Bulgaria, as well as defining
certain requirements for new clergy entering into the Synod, such as
the formal rejection of ecumenism, modernism, and Sergianism.
Although Metropolitan John had made his position clear concerning
refusal to commune with World Orthodoxy for a number of years, the
American Dioceses had long had a largely quiet dispute between the
traditionalists and modernists looking for an Old Calendarist Synod to
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gain the appearance of legitimacy, the silent battle only rearing its
head publicly occasionally on the Internet.
The Synod eventually learned the extent of the organization of the
modernists: approximately a half-dozen clergy were working to try to
bring the Synod under the jurisdiction of the Moscow Patriarchate
without the knowledge of the Bishop. What appeared to be a random
group of modernists in the Metropolia were in fact an organized body,
in some cases secretly commemorating Metropolitan Hilarion of the
Moscow Patriarchate (in one case for a couple of years) 20.
In response to the continual discovery of members of this hidden
group of Moscow Patriarchate loyalists, a provisional document was
introduced for discussion and ratification rejecting ecumenism,
Sergianism, modernism and the New Calendar, and made publicly
known on the new Metropolia's website. Immediately isolated clergy
who secretly had embraced ecumenism and Sergianism (in the name of
friendship with World Orthodoxy) began to protest and plan to
leave, assuming that the document would require their signature. (In
fact, the document only applied to new entrants.)
Milan Responds
In response to the joyful announcement of communion, Milan's
chancery office (also known as Archbishop Abundius of Lecco) made
20 In one case this secret illegal commemoration had gone on for almost three years; in
another, approximately six months.
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Moreover, in the Catholic Church itself, all possible care must be taken,
that we hold that faith which has been believed everywhere, always, by
all. For that is truly and in the strictest sense Catholic, which, as the
name itself and the reason of the thing declare, comprehends all
universally. This rule we shall observe if we follow universality,
antiquity, consent. We shall follow universality if we confess that one
faith to be true, which the whole Church throughout the world confesses;
antiquity, if we in no wise depart from those interpretations which it is
manifest were notoriously held by our holy ancestors and fathers;
consent, in like manner, if in antiquity itself we adhere to the
consentient definitions and determinations of all, or at the least of
almost all priests and doctors.
Thus, having Tradition as our sure guide, we invite all of those in the
West who seek the True Church to return to Her and to rejoice in the
Truth (1 Cor 13:6). We invite all Westerners to return to their ancestral
home, in the traditions that nourished their forefathers before the
Western schism, to receive the Body of Christ, the medicine of
Immortality, who, as Our True Shepherd, for love of the sheep, went to
face the death which was threatening the sheep, that being himself captured
he might by new device lead captive the Devil, who is the author of death;
being conquered, might conquer; being slain, might punish; and by dying
might open to the sheep a way of conquering death (St Gregory
Chrysologus)
... and that way, O reader, is open to you today!
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