Ten Reasons Why the Ecumenical Patriarchate is Not Orthodox - Part 1
TEN REASONS WHY THE ECUMENICAL PATRIARCHATE IS NOT ORTHODOX
I. The EP’s Heretical Encyclical of 1920.
In January, 1920, Metropolitan Dorotheus, locum tenens of the patriarchal throne, and his Synod issued what was in effect a charter for Ecumenism. It was addressed “to all the Churches of Christ everywhere”, and declared that “the first essential is to revive and strengthen the love between the Churches, not considering each other as strangers and foreigners, but as kith and kin in Christ and united co-heirs of the promise of God in Christ.”
It went on: “This love and benevolent disposition towards each other can be expressed and proven especially, in our opinion, through:
“(a) the reception of a single calendar for the simultaneous celebration of the great Christian feasts by all the Churches;
“(b) the exchange of brotherly epistles on the great feasts of the single calendar..;
“(c) close inter-relations between the representatives of the different Churches;
“(d) intercourse between the Theological Schools and the representatives of Theological Science and the exchange of theological and ecclesiastical periodicals and writings published in each Church;
“(e) the sending of young people to study from the schools of one to another Church;
“(f) the convening of Pan-Christian conferences to examine questions of common interest to all the Churches;
“(g) the objective and historical study of dogmatic differences..;
“(h) mutual respect for the habits and customs prevailing in the different Churches;
“(I) the mutual provision of prayer houses and cemeteries for the funeral and burial of members of other confessions dying abroad;
“(j) the regulation of the question of mixed marriages between the different confessions;
“(k) mutual support in the strengthening of religion and philanthropy.”
The unprecedented nature of the encyclical consists in the fact: (1) that it was addressed not to the Orthodox Churches only, but to the Orthodox and heretics together, as if there were no important difference between them but all equally were “co-heirs of God in Christ”; (2) that the proposed rapprochement was seen as coming, not through the acceptance by the heretics of the Truth of Orthodoxy and their sincere repentance and rejection of their errors, but through various external measures and, by inference, the mutual accomodation of the Orthodox and the heretics; and (3) the proposal of a single universal calendar for concelebration of the feasts, in contravention of the canonical law of the Orthodox Church. There is no mention here of the only possible justification of Ecumenism from an Orthodox point of view – the opportunity it provides of conducting missionary work among the heretics. On the contrary, as we have seen, one of the first aims of the ecumenical movement was and is to prevent proselytism among the member-Churches.
II. The EP’s Uncanonical Election of Meletius Metaxakis.
In 1918 the traditionalist Archbishop Theocletus of Athens was uncanonically defrocked “for having instigated the anathema against [the Cretan Freemason] Eleutherios Venizelos”. Two years later, Theocletus was vindicated. But the damage was done. In his place another Cretan Freemason, Meletius Metaxakis, was enthroned as Archbishop of Athens in November, 1918. However, in November, 1920 he was defrocked “for uncanonical actions” and confined to a monastery on Zakynthos as a simple monk. But by December, 1921 he was Patriarch of Constantinople! How did this transformation of a defrocked monk into Patriarch of Constantinople take place?
Bishop Photius of Triaditsa writes: “Political circles around Venizelos and the Anglican Church had been involved in Meletius’ election as Patriarch. Metropolitan Germanus (Karavangelis) of the Holy Synod of Constantinople wrote of these events, ‘My election in 1921 to the Ecumenical Throne was unquestioned. Of the seventeen votes cast, sixteen were in my favour. Then one of my lay friends offered me 10,000 lira if I would forfeit my election in favour of Meletius Metaxakis. Naturally I refused his offer, displeased and disgusted. At the same time, one night a delegation of three men unexpectedly visited me from the “National Defence League” and began to earnestly entreat me to forfeit my candidacy in favour of Meletius Metaxakis. The delegates said that Meletius could bring in $100,000 for the Patriarchate and, since he had very friendly relations with Protestant bishops in England and America, could be useful in international causes. Therefore, international interests demanded that Meletius Metaxakis be elected Patriarch. Such was also the will of Eleutherius Venizelos. I thought over this proposal all night. Economic chaos reigned at the Patriarchate. The government in Athens had stopped sending subsidies, and there were no other sources of income. Regular salaries had not been paid for nine months. The charitable organizations of the Patriarchate were in a critical economic state. For these reasons and for the good of the people [or so thought the deceived hierarch] I accepted the offer…’ Thus, to everyone’s amazement, the next day, November 25, 1921, Meletius Metaxakis became the Patriarch of Constantinople.
“The uncanonical nature of his election became evident when, two days before the election, November 23, 1921, there was a proposal made by the Synod of Constantinople to postpone the election on canonical grounds. The majority of the members voted to accept this proposal. At the same time, on the very day of the election, the bishops who had voted to postpone the election were replaced by other bishops. This move allowed the election of Meletius as Patriarch. Consequently, the majority of bishops of the Patriarchate of Constantinople who had been circumvented met in Thessalonica. [This Council included seven out of the twelve members of the Constantinopolitan Holy Synod and about 60 patriarchal bishops from the New Regions of Greece under the presidency of Metropolitan Constantine of Cyzicus.] They announced that, ‘the election of Meletius Metaxakis was done in open violation of the holy canons,’ and proposed to undertake ‘a valid and canonical election for Patriarch of Constantinople.’ In spite of this, Meletius was confirmed on the Patriarchal Throne.” 
Two members of the Synod then went to Athens to report to the council of ministers. On December 12, 1921 they declared the election null and void. One of the prominent hierarchs who refused to accept this election was Metropolitan Chrysostom (Kavourides) of Florina, the future leader of the True Orthodox Church, who also tried to warn the then Prime Minister Gounaris about the dangers posed by the election of Meletius. The Sublime Porte also refused to recognize the election, first because Meletius was not an Ottoman citizen and therefore was not eligible for the patriarchate according to the Ottoman charter of 1856, and secondly because Meletius declared that he did not consider any such charters as binding insofar as they had been imposed by the Muslim conquerors.
On December 29, 1921, the Holy Synod of the Church of Greece deposed Metaxakis for a series of canonical transgressions and for creating a schism, declared both Metaxakis and Rodostolos Alexandros to be schismatics and threatened to declare all those who followed them as similarly schismatic.
In spite of this second condemnation, Meletius was enthroned as patriarch on January 22, 1922; and as a result of intense political pressure his deposition was uncanonically lifted on September 24, 1922!  Thus there arrived at the peak of power one of the men whom Metropolitan Chrysostom (Kavourides) called “these two Luthers of the Orthodox Church”. The other Orthodox Luther, Archbishop Chrysostom (Papadopoulos) of Athens, would come to power very shortly…
III. The EP’s uncanonical annexation of vast territories belonging to the Russian and Serbian Churches.
Meletius and his successor, Gregory VII, undertook what can only be described as a wholesale annexation of vast territories belonging to the jurisdiction of the Serbian and Russian Patriarchates. Basing his actions on a false interpretation of the 28th canon of the Fourth Ecumenical Council, which supposedly gives all the “barbarian lands” into the jurisdiction of Constantinople, he and his successor created the following uncanonical autonomous and autocephalous Churches on the model of the “Greek Archdiocese of North and South America”:-
1. Western Europe. On April 5, 1922, Meletius named an exarch for the whole of Western and Central Europe. By the time of Gregory VII’s death in November, 1924, there was an exarchate of Central Europe under Metropolitan Germanus of Berlin, an exarchate of Great Britain and Western Europe under Metropolitan Germanus of Thyateira, and a diocese of Bishop Gregory of Paris. In the late 1920s the Ecumenical Patriarch received into his jurisdiction the Russian Metropolitan Eulogius of Paris, who had created a schism in the Russian Church Abroad, and who sheltered a number of influential heretics, such as Nicholas Berdyaev and Fr. Sergius Bulgakov, in the theological institute of St. Sergius in Paris. 
2. Finland. In February, 1921 Patriarch Tikhon granted the Finnish Church autonomy within the Russian Church. On June 9, 1922, Meletius uncanonically received this autonomous Finnish Church into his jurisdiction. The excuse given here was that Patriarch Tikhon was no longer free, “therefore he could do as he pleased” (Metropolitan Anthony Khrapovitsky). This undermined the efforts of the Orthodox to maintain their position vis-à-vis the Lutherans. Thus under pressure from the Lutheran government, and in spite of the protests of Patriarch Tikhon, Patriarch Gregory allowed the Finnish Church to adopt the western paschalion. Then began the persecution of the confessors of the Old Calendar in the monastery of Valaam.
“Even more iniquitous and cruel,” continues Metropolitan Anthony, “was the relationship of the late Patriarch Gregory and his synod towards the diocese and the person of the Archbishop of Finland. The Ecumenical Patriarch consecrated a vicar bishop for Finland, the priest Aava, who was not only not tonsured, but not even a rasophore. Moreover, this was done not only without the agreement of the Archbishop of Finland, but in spite of his protest. By these actions the late Patriarch of Constantinople violated a fundamental canon of the Church – the sixth canon of the First Ecumenical Council [and many others], which states, ‘If anyone is consecrated bishop without the consent of his metropolitan, the Great Council declares him not to be a bishop.’ According to the twenty-eighth canon of the Fourth Ecumenical Council, the patriarch cannot even place a bishop in his diocese without the approval of the local metropolitan. Based on precisely this same canon, the predecessors of Gregory vainly attempted to realize his pretensions and legalize their claims to control. This uncanonical ‘bishop’ Aava, once consecrated as bishop, placed a monastic klobuk on his own head, and thus costumed, he appeared in the foreign diocese of Finland. There he instigated the Lutheran government to persecute the canonical Archbishop of Finland, Seraphim, who was respected by the people. The Finnish government previously had requested the Ecumenical Patriarch to confirm the most illegal of laws, namely that the secular government of Finland would have the right to retire the Archbishop. The government in fact followed through with the retirement, falsely claiming that Archbishop Seraphim had not learned enough Finnish in the allotted time. Heaven and earth were horrified at this illegal, tyrannical act of a non-Orthodox government. Even more horrifying was that an Orthodox patriarch had consented to such chicanery. To the scandal of the Orthodox and the evil delight of the heterodox, the highly dubious Bishop Germanus (the former Fr. Aava) strolled the streets of Finland in secular clothes, clean-shaven and hair cut short, while the most worthy of bishops, Seraphim, crudely betrayed by his false brother, languished in exile for the remainder of his life in a tiny hut of a monastery on a stormy isle on Lake Ladoga.” 
On November 14/27, 1923, Patriarch Tikhon and the Russian Holy Synod, after listening to a report by Archbishop Seraphim decreed that “since his Holiness Patriarch Tikhon has entered upon the administration of the Russian Orthodox Church, the reason for which the Patriarch of Constantinople considered it necessary temporarily to submit the Finnish Church to his jurisdiction has now fallen away, and the Finnish eparchy must return under the rule of the All-Russian Patriarch.” However, the Finns did not return to the Russians, and the Finnish Church remains to this day within the jurisdiction of the Ecumenical Patriarchate and the most modernist of all the Orthodox Churches.
3. Estonia. In February, 1921 Patriarch Tikhon granted a broad measure of autonomy to the parts of the former Pskov and Revel dioceses that entered into the boundaries of the newly formed Estonian state. On August 28, 1922, Meletius uncanonically received this Estonian diocese of the Russian Church into his jurisdiction, under Metropolitan Alexander. The recent renewal of this unlawful decision by the present Ecumenical Patriarch, Bartholomew, nearly led to a schism between the Ecumenical and Russian patriarchates.
4. Latvia. In June, 1921 Patriarch Tikhon granted the Latvian Church a large measure of autonomy under its Latvian archpastor, Archbishop John of Riga, who was burned to death by the communists in 1934. In March, 1936, the Ecumenical Patriarch accepted the Church of Latvia within his own jurisdiction.
5. Poland. In 1921 Patriarch Tikhon appointed Archbishop Seraphim (Chichagov) to the see of Warsaw, but the Poles, whose armies had defeated the Red Army the year before, did not grant him entry into the country. So the patriarch was forced to bow to the Poles’ suggestion that Archbishop George (Yaroshevsky) of Minsk be made metropolitan of Warsaw. However, he refused Archbishop George’s request for autocephaly on the grounds that very few members of the Polish Church were Poles and the Polish dioceses were historically indivisible parts of the Russian Church. 
Lyudmilla Koeller writes: “The Polish authorities restricted the Orthodox Church, which numbered more than 3 million believers (mainly Ukrainians and Byelorussians).  In 1922 a council was convoked in Pochayev which was to have declared autocephaly, but as the result of a protest by Bishop Eleutherius [Bogoyavlensky, of Vilnius] and Bishop Vladimir (Tikhonitsky), this decision was not made. But at the next council of bishops, which gathered in Warsaw in June, 1922, the majority voted for autocephaly, with only Bishops Eleutherius and Vladimir voting against. A council convoked in September of the same year ‘deprived Bishops Eleutherius and Vladimir of their sees. In December, 1922, Bishop Eleutherius was arrested and imprisoned in a strict regime prison in the monastery of the Camaldul Fathers near Krakow, from where he was transferred to Kovno in spring, 1923’.” 
Two other Russian bishops, Panteleimon (Rozhnovsky) and Sergius (Korolev), were also deprived of their sees. The three dissident bishops were expelled from Poland.
In November, 1923, Metropolitan George was killed by an opponent of his church politics, and was succeeded by Metropolitan Dionysius “with the agreement of the Polish government and the confirmation and blessing of his Holiness Meletius IV [Metaxakis]”. Patriarch Tikhon rejected this act as uncanonical, but was unable to do anything about it. In November, 1924, Patriarch Gregory VII uncanonically transferred the Polish Church from the jurisdiction of the Russian Church to his own.
5. Hungary and Czechoslovakia. According to the old Hungarian law of 1868, and confirmed by the government of the new Czechoslovak republic in 1918 and 1920, all Orthodox Christians living in the territory of the former Hungarian kingdom came within the jurisdiction of the Serbian Patriarchate, and were served directly by Bishops Gorazd of Moravia and Dositheus of Carpatho-Russia.
However, on September 3, 1921, the Orthodox parish in Prague elected Archimandrite Sabbatius to be their bishop, and then informed Bishop Dositheus, their canonical bishop about this. When the Serbian Synod refused to consecrate Sabbatius for Prague, he, without the knowledge of his community, set off for Constantinople, where on March 4, 1923, he was consecrated “archbishop” of the newly created Czechoslovakian branch of the Ecumenical Patriarchate, which included Carpatho-Russia. Then, on April 15, 1924, the Ecumenical Patriarch established a metropolia of Hungary and All Central Europe with its see in Budapest - although there was already a Serbian bishop there.
“The scandal caused by this confusion,” writes Z.G. Ashkenazy, “is easy to imagine. Bishop Sabbatius insisted on his rights in Carpatho-Russia, enthusiastically recruiting sympathizers from the Carpatho-Russian clergy and ordaining candidates indiscriminately. His followers requested that the authorities take administrative measures against priests not agreeing to submit to him. Bishop Dositheus placed a rebellious monk under ban – Bishop Sabbatius elevated him to igumen; Bishop Dositheus gathered the clergy in Husta and organized an Ecclesiastical Consistory – Bishop Sabbatius enticed priests to Bushtin and formed an Episcopal Council. Chaos reigned in church affairs. Malice and hatred spread among the clergy, who organized into ‘Sabbatiites’ and ‘Dositheiites’.
“A wonderful spiritual flowering which gave birth to so many martyrs for Orthodoxy degenerated into a shameful struggle for power, for a more lucrative parish and extra income. The Uniate press was gleeful, while bitterness settled in the Orthodox people against their clergy, who were not able to maintain that high standard of Orthodoxy which had been initiated by inspired simple folk.” 
In 1938 the great wonderworker Archbishop John Maximovich reported to the All-Diaspora Council of the Russian Church Abroad: “Increasing without limit their desires to submit to themselves parts of Russia, the Patriarchs of Constantinople have even begun to declare the uncanonicity of the annexation of Kiev to the Moscow Patriarchate, and to declare that the previously existing southern Russian Metropolia of Kiev should be subject to the Throne of Constantinople. Such a point of view is not only clearly expressed in the Tomos of November 13, 1924, in connection with the separation of the Polish Church, but is also quite thoroughly promoted by the Patriarchs. Thus, the Vicar of Metropolitan Eulogius in Paris, who was consecrated with the permission of the Ecumenical Patriarch, has assumed the title of Chersonese; that is to say, Chersonese, which is now in the territory of Russia, is subject to the Ecumenical Patriarch. The next logical step for the Ecumenical Patriarchate would be to declare the whole of Russia as being under the jurisdiction of Constantinople…
“In sum, the Ecumenical Patriarchate, in theory embracing almost the whole universe, and in fact extending its authority only over several dioceses, and in other places having only a superficial supervision and receiving certain revenues for this; persecuted by the government at home and not supported by any governmental authority abroad; having lost its significance as a pillar of truth and having itself become a source of division, and at the same time being possessed by an exorbitant love of power – represents a pitiful spectacle which recalls the worst periods in the history of the See of Constantinople.” 
 Vasilios Stavrides, Istoria tou Oikoumenikou Patriarkheiou (1453 – simeron) (History of the Ecumenical Patriarchate from 1453 to the present day), Thessalonica, 1987, pp. 248-249 (in Greek).
 Bishop Photius, "The 70th Anniversary of the Pan-Orthodox Congress in Constantinople", Orthodox Life, № 1, 1994, p. 41-42.
 “To imerologiakon skhism apo istorikis kai kanonikis apopseos exetazomenon (The calendar schism examined from an historical and canonical point of view)", Agios Agathangelos Esphigmenites (St. Agathangelos of Esphigmenou), № 131, May-June, 1992, p. 17 (G); Bishop Photius, op. cit., p. 41.
 A History of the Russian Church Abroad, Seattle: St. Nectarios Press, 1972, p. 51.