Author Topic: Mt. Athos Monks speak about Pope's visit  (Read 2326 times)

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Offline ROCORthodox

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Mt. Athos Monks speak about Pope's visit
« on: January 10, 2007, 10:53:50 AM »

Karyae, 30 December 2006.

The recent visit of Pope Benedict XVI to the Ecumenical Patriarchate on the
occasion of the feast-day of Saint Andrew (30th November 2006) and
thereafter the visit by His Beatitude the Archbishop of Athens Christodoulos
(14th December 2006) gave rise to a multitude of impressions, evaluations
and reactions. We shall bypass those things that the secular Press had
evaluated as positive or negative, to focus on those things that pertain to
our salvation, for the sake of which we abandoned the world to live in the
barrenness of the Holy Mountain.

As Monks of the Holy Mountain, we respect the Ecumenical Patriarchate, under
whose jurisdiction we fall. We honor and venerate the Most Holy Ecumenical
Patriarch Bartholomew and we rejoice in all that he has achieved and so
diligently labored for, in his love of God, for the Church. We particularly
commemorate the stolid and untiring defence of the Ecumenical Patriarchate,
amid the many unfavorable conditions that exist, as well as the impoverished
local Orthodox Churches and the care that is taken to project the message of
the Orthodox Church throughout the world. Furthermore, we the Monks of the
Holy Mountain honor the Most Holy Church of Greece, from which most of us
originate, and we respect His Beatitude the Primate.

However, the events that took place during the recent visits of the Pope to
Fanarion and of His Beatitude the Archbishop to the Vatican brought immense
sorrow to our hearts.

We desire and we struggle all of our life to safeguard the trust of the Holy
Fathers, which was bequeathed to us by the holy Founders of our sacred
Monasteries and the blessed reposed fathers before us. We strive to the
best of our ability to live the sacrament of the Church and the unblemished
Orthodox Faith, according to what we are daily taught by the divine
Services, the sacred readings, and the teachings in general of the Holy
Fathers which are set out in their writings and in the decisions of the
Ecumenical Synods. We guard our dogmatic awareness “like the pupil of our
eye”, and we reinforce it, by applying ourselves to God-pleasing labours and
the meticulous study of the achievements of the holy Confessor Fathers when
they confronted the miscellaneous heresies, and especially of our father
among the saints, Gregory of Palamas, the Holy Martyrs of the Holy Mountain
and the Holy Martyr Kosmas the First, whose sacred relics we venerate with
every honor and whose sacred memory we incessantly celebrate. We are afraid
to remain silent, whenever issues arise that pertain to the trust that our
Fathers left us. Our responsibility, towards the most venerable fathers and
brothers of the overall brotherhood of the Holy Mountain and towards the
pious faithful of the Church who regard Athonite Monasticism as their
non-negotiable guardian of sacred Tradition, weighs heavily upon our

The visits of the Pope at Fanarion and the Archbishop’s visit at the Vatican
may have secured certain benefits of a secular nature, however, during those
visits, various other events took place which were not according to the
customs of Orthodox Ecclesiology, or commitments were made that would
neither benefit the Orthodox Church, nor any other heterodox Christians.

First of all, the Pope was received as though he were a canonical (proper)
bishop of Rome. During the service, the Pope wore an omophoron; he was
addressed by the Ecumenical Patriarch with the greeting “blessed is the one
who comes in the name of the Lord” as though it were Christ the Lord; he
blessed the congregation and he was commemorated as “most holy” and “His
Beatitude the Bishop of Rome”. Furthermore, all of the Pope’s officiating
clergy wore an omophoron during the Orthodox Divine Liturgy; also, the
reciting of the Lord’s Prayer, his liturgical embrace with the Patriarch,
were displays of something more than common prayer. And all of this, when
the papist institution has not budged at all from its heretical teachings
and its policy; on the contrary, the Pope is in fact visibly promoting and
trying to reinforce Unia along with the Papist dogmas on primacy and
infallibility, and is going even further, with inter-faith common prayers
and the pan-religious hegemony of the Pope of Rome that is discerned

As for the reception of the Pope in Fanarion, we are especially grieved by
the fact that all of the Media kept repeating the same, incorrect
information, that the psalms that were (unduly) sung at the time had been
composed by Monks of the Holy Mountain. We take this opportunity to
responsibly inform all pious Christians that their composer was not, and
could never be, a monk of the Holy Mountain.

Then there is the matter of the attempt by His Beatitude the Archbishop of
Athens to commence relations with the Vatican on social, cultural and
bio-ethical issues, as well as the objective to mutually defend the
Christian roots of Europe (positions which are also found in the Common
Declaration of the Pope and the Patriarch in Fanarion), both of which may
seem innocuous or even positive, given that their aim is to cultivate
peaceful human relations. Nevertheless, it is important that all these do
not give the impression that the West and Orthodoxy continue to have the
same bases, or lead one into forgetting the distance that separates the
Orthodox Tradition from that which is usually presented as the “European
spirit”. (Western) Europe is burdened with a series of anti-Christian
institutions and acts, such as the Crusades, the “Holy” Inquisition, slave
trading and colonization. It is burdened with the tragic division which took
on the form of the schism of Protestantism; the devastating world wars, also
the man-centered humanism and its atheist view. All of these are the
consequence of Rome’s theological deviations from Orthodoxy. One after the
other, the Papist and the Protestant heresies gradually removed the humble
Christ of Orthodoxy and in His place, they enthroned haughty Man. The holy
bishop Nicholas of Ochrid and Zitsa wrote the following from Dahau: «What,
then, is Europe? The Pope and Luther.... This is what Europe is, at its
core, ontologically and historically». The blessed Elder Justin Popovitch
supplements the above: «The 2nd Vatican Synod comprises the rebirth of every
kind of European humanism.... because the Synod persistently adhered to the
dogma on the Pope’s infallibility» and he surmises: «Undoubtedly, the
authorities and the powers of (western) European culture and civilization
are Christ-expellers». This is why it is so important to project the humble
morality of Orthodoxy and to support the truly Christian roots of the united
Europe; the roots that Europe had during the first Christian centuries,
during the time of the catacombs and of the seven holy Ecumenical Synods.
It is advisable for Orthodoxy to not tax itself with foreign sins, and
furthermore, the impression should not be given to those who became
de-Christianized in reaction to the sidetracking of Western-style
Christianity, that Orthodoxy is related to it, thus ceasing to testify that
it is the only authentic Faith in Christ, and the only hope of the peoples
of Europe.

The Roman Catholics’ inability to disentangle themselves from the decisions
of their pursuant (and according to them, Ecumenical) Synods, which had
legitimized the Filioque, the Primacy, the Infallibility, the secular
authority of the Roman Pontiff, ‘created Grace’, the immaculate conception
of the Holy Mother, Unia. Despite all these, we Orthodox continue the
so-called traditional exchanges of visits, bestowing honors befitting an
Orthodox Bishop on the Pope and totally disregarding a series of Sacred
Canons which forbid common prayers, while the theological dialogue
repeatedly flounders, and, after being dredged from the depths, it again
sinks down.

All indications lead to the conclusion that the Vatican is not orienting
itself to discard its heretical teachings, but only to “re-interpret” them –
in other words, to veil them.

Roman Catholic ecclesiology varies, from one circular to the other; from the
so-called “open” ecclesiology of the Encyclical «Ut Unum Sint», to the
ecclesiological exclusivity of the Encyclical «Dominus Jesus». It should be
noted that both of the aforementioned views are contrary to Orthodox
Ecclesiology. The self-awareness of the holy Orthodox Church as the only
One, Holy, Catholic (=overall) and Apostolic Church does not allow for the
recognition of other, heterodox churches and confessions as “sister
churches”. “Sister Churches” are only the local Orthodox Churches of the
same faith. No other homonymous reference to “sister churches” other than
the Orthodox one is theologically permissible.

The “Filioque” is promoted by the roman catholic side as yet another legal
expression of the teaching regarding the procession of the Holy Spirit, and
theologically equivalent to the Orthodox teaching that procession is “only
from the Father” – a view that is unfortunately supported by some of our own

Besides, the Pontiff is maintaining the Primacy as an inalienable privilege,
as one can tell from the recent erasure of the title “Patriarch of the West”
by the current Pope Benedict XVI; also from his reference to the worldwide
mission of the Apostle Peter and his successors during his homily in the
Patriarchal Temple, as well as from his also recent speech, which included
the following: «...within the society, with the Successors of the Apostles,
whose visible unity is guaranteed by the Successor of the Apostle Peter, the
Ukrainian Catholic Community managed to preserve the Sacred Tradition alive,
in its integrity» (Catholic Newspaper, No.3046/18-4-2006).

Unia is being reinforced and reassured in many and various ways, despite the
proclamations by the Pope to the contrary. This dishonest stance is
witnessed, apart from other instances, by the provocative intervention of
the previous Pope, John-Paul II, which led the Orthodox-roman catholic
dialogue in Baltimore into a disaster, as well as by the letter sent by the
current Pope to the Cardinal Ljubomir Husar, the Uniate Archbishop of
Ukraine. In this letter dated 22/2/2006, the following is emphatically
stressed: «It is imperative to secure the presence of the two great carriers
of the only Tradition (the Latin and the Eastern).... The mission that the
Greek Catholic Church has undertaken, being in full communion with the
Successor of the Apostle Peter, is two-fold: on one side, it must visibly
preserve the eastern Tradition inside the Catholic Church; on the other, it
must favour the merging of the two traditions, testifying that they not only
can coordinate between themselves, but that they also constitute a profound
union amid their variety».

Seen in this light, polite exchanges such as the visits of the Pope to
Fanarion and the Archbishop of Athens to the Vatican, without the
prerequisite of a unity in the Faith, may on the one hand create false
impressions of unity and thus turn away the heterodox who could have looked
towards Orthodoxy as being the true Church, and on the other hand, blunt the
dogmatic sensor of many Orthodox. Even more, they may push some of the
faithful and pious Orthodox, who are deeply concerned over what is taking
place inopportunely and against the Sacred Canons, to detach themselves from
the corpus of the Church and create new schisms.

Thus, out of love for our Orthodoxy, but with pain as regards the unity of
the Church, and with a view to preserve the Orthodox Faith free of all
innovations, we proclaim in every direction that which was proclaimed by the
Extraordinary, Double, Holy Assembly of our Sacred Community of the Holy
Mountain on the 9th / 22nd of April 1980:

«We believe that our Holy Orthodox Church is the One, Holy, Catholic and
Apostolic Church of Christ, having the fullness of Grace and the Truth, and
for this reason, an uninterrupted Apostolic Succession. On the contrary, the
“churches” and the “confessions” of the West, having distorted the faith of
the Gospel, the Apostles and the Fathers on many points, are deprived of the
hallowing Grace, the true Sacraments and the Apostolic Succession...

Dialogues with the heterodox - if they are intended to inform them about the
Orthodox Faith so that when they become receptive of divine enlightenment
and their eyes are opened they might return to the Orthodox Faith – are not

In no way should a theological dialogue be accompanied by common prayers,
participation in liturgical assemblies and worship by either side and any
other activities that might give the impression that our Orthodox Church
acknowledges the Roman Catholics as a complete Church and the Pope as a
canonical (proper) Bishop of Rome. Such acts mislead the Orthodox as well
as the Roman Catholic faithful, who are given a false impression of what
Orthodoxy thinks of them....

With the Grace of God, the Holy Mountain remains faithful - as do the
Orthodox people of the Lord - to the Faith of the Holy Apostles and the Holy
Fathers, and also out of love for the heterodox, who are essentially helped,
when the Orthodox with their steadfast Orthodox stance point out the extent
of their spiritual ailment and the way they can be cured.

The failed attempts for union during the past teach us that for a permanent
union, according to the will of God, within the Truth of the Church, the
prerequisite is a different kind of preparation and course, than those which
were followed in the past and appear to be followed to this day.».

By all of the Representatives and Superiors of the common Assembly of the
twenty Sacred Monasteries of the Holy Mountain Athos.
(The Greek text can be found at the following address:
<> )
Monk Prodromos Gregoriates – Secretariat of the Sacred Community.
Translation by: A. N. Article published in English on: 8-1-2007. Last
update: 8-1-2007.

Offline Fr. George

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Re: Mt. Athos Monks speak about Pope's visit
« Reply #1 on: January 10, 2007, 11:52:23 AM »
Already posted, and discussion started in another thread:,10789.0.html

If people want to debate, please go to the other thread!!
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