| Orthodox Outlet for Dogmatic Enquiries | Ecumenism and Papism |
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A CONFESSION OF FAITH
Against Ecumenism
From a Convention of Orthodox Clergymen and Monks April 2009
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Reviewed and edited: February 2010
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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.” 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 within 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. 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 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]
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 OODE note: This is an UNOFFICIAL translation of the original Greek text. The present translation is available for re-publication by anyone who wishes to use it. We would be very pleased to see a reference to our website as the initial translators, but it is not compulsory.
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Metropolitan of Kythera and Antikythera, Seraphim Metropolitan of Aetolia and Akarnania Kosmas Metropolitan of Piraeus, Seraphim Metropolitan of Gortyna and Megaloupolis, Jeremiah, Professor of Athens University School of Theology Metropolitan of Raska and Prizren, Kossovo and Metochia, Artemios
Archmandrite Joseph, Abbot of the Sacred Monastery of Xiropotamos, Holy Mountain Archmandrite Mark Manolis, Spiritual Superintendent of the "Pan-Hellenic Orthodox Union" Archmandrite Athanasius, Abbot of the Sacred Monastery of Stavrovounion, Cyprus Archmandrite Timothy Sakkas, Abbot of the Sacred Monastery of the Paraclete, Oropos Archmandrite Cyril Kehayioglou, Abbot of the Sacred Monastery of the Pantocrator, Melissohori, Langadas Archmandrite Sarandis Sarandos, Parish Priest of the Holy Temple of the Dormition of the Theotokos, Amarousion Archmandrite Maximus Karavas, Abbot of the Sacred Monastery of Saint Paraskeve, Milochori, Ptolemais Archmandrite Gregory Hadjinikolaou, Abbot of the Sacred Monastery of the Holy Trinity, Ano Gazea, Volos Archmandrite Athanasius Anastasiou, Abbot of the Holy Monastery of the Great Meteora Archmandrite Theocletus Bolkas, Abbot of the Sacred Hermitage of Saint Arsenios the Cappadocian, Chalkidike Archmandrite Chrysostomos, Abbot of the Sacred Coenobium of Hossios Nicodemus, Pentalofos, Goumenissa Archmandrite Theodore Diamantis, Abbot of the Sacred Monastery of Panaghia Molyvdoskepasti, Konitsa Archmandrite Palamas Kyrillides, Abbot of the Sacred Monastery of the Nativity of the Theotokos, Kallipetra, Veria Archmandrite Lavrentios Gratsias, Sacred Metropolis of Florina, Prespae and Eordaia Archmandrite Meletios Vadrahanis, Sacred Metropolis of Florina, Prespae and Eordaia Archmandrite Paul Dimitrakopoulos, Sacred Monastery of the Transfiguration of the Saviour, Moutsiala, Veria Archmandrite Ignatius Kalaitzopoulos, Sacred Monastery of Saint Paraskeve, Milochori, Ptolemais Archmandrite Simeon Georgiades, Sacred Monastery of the Holy Trinity, Ano Gazea, Volos Archmandrite Augustine Siarras, Sacred Monastery of the Holy Trinity, Ano Gazea, Volos Archmandrite Ambrose Gionis, Sacred Monastery of the Holy Trinity, Ano Gazea, Volos Archmandrite Benedict, Abbot of the Holy Monastery of the Holy Archangels, Prizren, with his escort Archmandrite Gerasimos, Abbot of the Holy Monastery of Jorjevi Stoupovoi, with his escort Archmandrite Nicholas, Abbot of the Holy Monastery of the Holy Archangels, Mavropotami, with his escort Archmandrite Romulos, Abbot of the Holy Monastery of the Entrance of the Theotokos, Duboci Potok, with his escort Archmandrite Simeon, Abbot of the Holy Monastery of Saint Stephen of Baniska, with his escort Archmandrite Stephanos, Abbot of the Holy Monastery of Saints Anargyroi of Zochiche, with his escort Archmandrite Ioannikios Kotsonis, Abbot of the Holy Monastery of the Transfiguration of the Saviour, Sochos, Thessaloniki Archmandrite Paul Danos, Preacher of the Holy Metropolis of Aetolia & Akarnania Archmandrite Constantine Paleologos, retired priest, Holy Metropolis of Kalavryta and Aegialia, Aegeion. Archmandrite Paisios Papadopoulos, Abbot of the Holy Monastery of Saint Gregory Palamas, Filotas, Metropolis of Florina Archmandrite Epiphanios Hadjiyagou, superintendent in charge of the Metropolitan Temple of Florina, Florina Archmandrite Philemon Castro, Los Banos, Laguna, Philippines
Protopresbyter fr. George Metallinos, Professor Emeritus of the Athens University School of Theology Protopresbyter fr. Theodore Zisis, Professor Emeritus of the Thessaloniki University School of Theology Protopresbyter Roman Cheb, Russia Siberia, city Prokopyevsk, Paris Priest, Sacred Temple of Saint Nicholas Protopresbyter Constantin Diboș Protopresbyter Lambros Fotopoulos, Parish Priest, Sacred Temple of Saint Kosmas of Aetolia, Amarousion, Attica Province Protopresbyter John Fotopoulos, Parish Priest Sacred Temple of Saint Paraskeve, Attica Province Protopresbyter Athanasios Menas, Loutraki, Corinthia Province Protopresbyter Eleftherios Palamas, Saint Christophers, Ptolemais Protopresbyter Constantine Mygdalis, Parish Priest, Sacred Temple of Saint Constantine, Volos Protopresbyter Photios Vezynias, Professor, Sacred Metropolis of Lagadas Protopresbyter Anthony Bousdekis, Parish Priest, Sacred Temple of Saint Nicholas, Nikaia, Piraeus Protopresbyter Demetrios Vasiliades, Sacred Metropolis of Maronia and Komotene Protopresbyter Basil E. Voloudakis, Superintendent of the Church of Saint Nicholas, Pefkakia, Athens Protopresbyter Basil Gogides, Parish priest of the Holy Metropolitan Tample of Saint Nicholas, Megalopolis Protopresbyter Nicholas Zacharopoulos, superintendent of the church of Saint Fanourios, Drapetsona, Piraeus Protopresbyter Charalambos Lalaites, Parish priest of the church of Panaghia Myrtidiotissa, Piraeus Protopresbyter Chariton Pappas, Parish priest of the church of Saint Demetrios, Piraeus Protopresbyter Constantine Tzafestas, Parish priest of the Metropolitan church of Corfu, retired theologian professor of middle education Protopresbyter Christos Christodoulou, Parish priest of the church of Saints Constantine and Helen, Piraeus Protopresbyter Radoslav Jankovic, secretary of the Holy Metropolis of Razca and Prizren and Kossovo and Metochia
Elder Gregory, Hieromonk, Danielites' Sacred Hermitage, Katounakia, Holy Mountain Elder Efstratios, Hieromonk, Sacred Monastery of the Great Lavra, Holy Mountain Elder Philippos, Hieromonk, Retreat of Athanasius the Great, Lesser Saint Anna Monastery, Holy Mountain Elder Theoliptos, Monk, Retreat of the Precious Forerunner, Sacred Scete of Saint Anna, Holy Mountain Elder Gabriel, Monk, Retreat of Saint Christodoulos, Karyes, Holy Mountain Elder Hilarion, Monk, near the Constamonite Monastery harbour, Holy Mountain Elder Daniel, Monk, Danielites' Sacred Hermitage, Katounakia, Holy Mountain Elder Akakios, Monk, Danielites' Sacred Hermitage, Katounakia, Holy Mountain Elder Stephanos, Monk, Danielites' Sacred Hermitage, Katounakia, Holy Mountain Elder Paul, Monk, Sacred Retreat of the Holy Apostles, Scete of the Xenophon Monastery, Holy Mountain Elder Onuphrios, Monk, Sacred Retreat of the Nativity of the Theotokos, Holy Monastery of the Pantocrator, Holy Mountain Elder Nectarios, Monk, Sacred Cell of the Zoodochos Fount, Holy Monastery of Koutloumousion, Holy Mountain Elder Isaac, Monk, Sacred Cell of the Nativity of the Theotokos, Sacred Monastery of Stavronikita, Holy Mountain
Hieromonk Athanasius, Danielites' Sacred Hermitage, Katounakia, Holy Mountain Hieromonk Nicodemus, Danielites' Sacred Hermitage, Katounakia, Holy Mountain Hieromonk Nephon, Danielites' Sacred Hermitage, Katounakia, Holy Mountain Hieromonk Chrysostom Kartsonas, Retreat of Saint George, Lesser Saint Anna Monastery, Holy Mountain Hieromonk Onuphrios, Retreat of the Precious Forerunner, Sacred Scete of Saint Anna, Holy Mountain Hieromonk Chrysanthos, Retreat of the Precious Forerunner, Sacred Scete of Saint Anna, Holy Mountain Hieromonk Azarias, Retreat of the Precious Forerunner, Sacred Scete of Saint Anna, Holy Mountain Hieromonk Gabriel, Sacred Retreat of Panaghia Gorgoepikoos, Sacred Monastery of the Pantocrator, Holy Mountain Hieromonk Pandeleimon, Sacred Retreat of Saint Pandeleimon, Sacred Monastery of the Pantocrator, Holy Mountain Hieromonk Basil, Abbot of the Holy Monastery of Saints Anargyroi, Bracevo, with his escort Hieromonk Efthymios, Abbot of the Holy Monastery of the Precious Forerunner, Socanica, with his escort Hieromonk Theoktistos, Abbot of the Holy Monastery of the Holy Trinity, Sopotsani, with his escort Hieromonk Tychon, Holy Retreat of the Pantocrator, Melissohori Hieromonk Chariton, Sacred Community of the Ascension, Karyes, Holy Mountain Hieromonk Ioan Buliga, Manastirea Jacul Romanesc Hieromonk Leontios, Slobozia, Romania
Presbyter Dionysios Tatsis, Educator, Konitsa Presbyter Demetrios Sarris, Parish Priest, Sacred Temple of the Mighty Archangels, Sesklon, Aesonia Presbyter Efthimios Antoniades, Sacred Metropolis of Larisa Presbyter Anastasios Gotsopoulos, Parish Priest, Sacred Temple of Saint Nicholas, Patrae Presbyter George Papageorgiou, Sacred Metropolis of Demetrias Presbyter Peter Hirsch, Petrokerasa, Chalkidike Presbyter Theophanes Manouras, Parish Priest of the Sacred Temple of Saint Athanasius, Velestino, Magnesia Province Presbyter Paschalis Ginoudis, Sacred Metropolis of Larisa Presbyter George Diamantopoulos, Lavrion, Sacred Metropolis of Mesogaia Presbyter Basil Kokolakis, Parish Priest of the Sacred Temple of the Precious Cross, Holargos, Attica Presbyter Peter Pantazis, Parish Priest of the Sacred Temple of the Transfiguration, Halandri, Attica Presbyter Paschalis Ginoudis, Holy Metropolis of Larisa Presbyter George Diamantopoulos, Lavrion, Holy Metropolis of Mesogaia Presbyter Basil Kokolakis, Parish priest of the church of the Precious Cross, Cholargos Presbyter Peter Pantazis, Parish priest of the church of the Transfiguration, Halandri, Attica Presbyter Anthony Valvis, Parish priest of the church of Saint Neilos, Piraeus Presbyter John Vernicos, church of the Annunciation of the Theotokos, Montgomery, Alabama Presbyter Nicholas Gavalles, church of the Holy Apostles, Psalidion, Amarousion Presbyter Heracles Drivas, Parish priest of the church of Panaghia Myrtidiotissa, Piraeus Presbyter Demetrios Kalabounias, Parish priest of the church of Saint Neilos, Piraeus Presbyter Demetrios Lambrou, clergyman, Holy Metropolis of Preveza, Aneza-Arta Presbyter Basil Mouzelis, Parish priest of the Saints Anargyroi chapel, Chalkis Hospital Presbyter Panagiotes Balis, Parish priest of the church of the Entry of the Theotokos, Imeroviglio, Thera (Santorini) Presbyter Christopher Chronis, Holy Metropolis of Aetolia and Akarnania
Presbyter Sasha Petrovich, parish
priest of St. Nicholas Serbian
Orthodox Church, Omaha, Nebraska,
USA
Oikonomos Demetrios Papayannis,
Parish priest of Saint Fanourios'
church, Drapetsona, Piraeus .
Protodeacon Basil Alexandrovich
Yakimov, Russian Orthodox Church Deacon Anthony, Holy Retreat of the Pantokrator, Melissochori Deacon George Theodorides, Holy Metropolis of Leros, Kalymnos and Astypalaia Deacon Heracleidios Kleanthouss, Holy Metropolis of Tamassos, Cyprus
Monk Arsenios Vliagoftis, Sacred Retreat of Saint Arsenios the Cappadocian, Halkidike Monk George, Sacred Retreat of the Nativity of the Theotokos, Holy Monastery of the Pantocrator, Holy Mountain Monk Christophoros, Sacred Retreat of the Holy Apostles, Scete of the Xenophon Monastery, Holy Mountain Monk Maximos, Danielites' Sacred Hermitage, Katounakia, Holy Mountain Monk Dositheos, Kathesma of the Holy Monastery of Koutloumousion, Holy Mountain Monk Spyridon, Cell of Saint Nicholas, Holy Monastery of Koutloumousion, Holy Mountain Monk Damascenos, Sacred Cell of the Precious Forerunner, Holy Monastery of Karakallou, Holy Mountain Monk Savvas, Holy Monastery of the Great Lavra, Holy Mountain Monk Theophilos, Sacred Cell of Sambre, Holy Mountain Monk Paisios, Sacred Cell of the Holy Archangels "Savvaioi" of the Holy Mountain Monk Cherubim, Sacred Cell of the Holy Archangels, of Saint John Koukouzelis, Holy Mountain Monk Nicodemus, Sacred Cell of Saint Nectarios, Kapsala, Holy Mountain Monk Dositheos, Sacred Monastery of the Transfiguration of the Saviour, Sochos, Lagadas, Thessaloniki Monk Chariton, Retreat of the Precious Forerunner, Sacred Scete of Saint Anna, Holy Mountain Monk Nicodemus, Retreat of the Precious Forerunner, Sacred Scete of Saint Anna, Holy Mountain Monk Averkios, Retreat of the Precious Forerunner, Sacred Scete of Saint Anna, Holy Mountain Monk Prodromos, Retreat of the Precious Forerunner, Sacred Scete of Saint Anna, Holy Mountain Monk Arsenios, Sacred Retreat of holy martyr Gerasimos, Scete of St.Pandeleimon, Holy Monastery of Koutloumousion, Holy Mountain
Sister Christonymphe of the Holy Monastery of Saint Lavrentios, Pelion Sister Lavrentia of the Holy Monastery of Saint Lavrentios, Pelion
Sister Monahia Eufimia, Mănăstirea
Sfinţii Arhangheli, Slobozia,
România Despina Anastasiadou-Georgouda, infant school teacher, former School Counselor Panagiota Anjou, Philologist-Theologian, Thessaloniki George Georgoudas, Dr. of Theology, former School Counselor John Dekliomis, Theologian, Thessaloniki Stephen Ziogas, Philologist-Educator, Thessaloniki Demetrios Karayannides, Gymnast, Thessaloniki Vasilios Kermeniotis, Professor, Ptolemais Agathe Kyriakidou-Theodosiou, Philologist, Thessaloniki Gabriel Lampsides, Journalist, Thessaloniki Sotirios Lysikatos, Theologian-Philologist, Thessaloniki Christina Boulaki-Zisi, former Reserve Professor of the Aristotelian University of Thessaloniki School of Theology Dimitrios Mavrides, Mathematician, Thessaloniki Constantine Nousis, Philologist-Theologian, Volos Lavrentios Digiorgio, publisher-author, President of the Philorthodox Union "Kosmas Flamiatos" Andreas Papavasiliou, Dr. of Theology, former Inspector of Secondary Education, Cyprus Panagiotis Sematis, Professor of Theology, Secretary of the Philorthodox Union "Kosmas Flamiatos", Aegion Constantine Stavrinides, Holargos, Athens Marina Stravakou, Philologist, Thessaloniki Aphrate Strakali-Tzoanopoulou, Philologist, Thessaloniki Malamate Strakali-Papaioannou, Philologist, Thessaloniki Dimitrios Zisis, School Counselor, graduate of theology, Kastoria
Spanou Axiothea, Notary Public
Foundouka Afrodite, private
employee, Thessaloniki
Fotopoulou Alexandra, student
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