Against the New Calendarists-Ecumenists
The official state schismatic [church] by its transgressions and apostasies, remaining in schism, is becoming heretical. In the commentary of the First Canon of St. Basil the Great (footnote 1) is declared: “A schism persisting wrongly becomes a schismato-heresy, and a schismato-heresy becomes a complete heresy” (Divine Chrysostom).We confess with all the strength of our hearts and with a tyrannical trumpet we declare our Faith and confession as follows:
We remain firmly unshaken in the Faith of our Fathers, in the injunctions of the New Testament, the Symbol of the Faith, the sacred Canons decreed by the holy seven Ecumenical and Local Councils, in the Teachings of the God-bearing Fathers, in the Decisions of the Pan-Orthodox Councils and Patriarchs, and in the Sacred Traditions.
We exclude and reject every deviation, every addition or subtraction of even one iota.
We are obedient only to decisions of Orthodox Councils.
We denounce the “official” [church] as innovationist, as schismatic, as cacodox, paving directly towards heresy.
We have no communion with the cacodox “official” [church], not recognizing the validity of its mysteries, not considering its acts and condemnations against us to have any authority.
We are indifferent to, and by no means fall by, the persecutions, the placing of the spears, the imprisonments, the defrockments, the slanders and insults, the banishments, with which the “official” [church] unmercifully treats us, thereby becoming “God-fighting” according to St. Athanasius the Great; [the “official” church] bears not a single power, nor has the capability to shake our faith and confession in regards to the Patristic [traditions] and separate us from the Holy Church, the Bride of Christ.
+ Metropolitan Demetrius of Thessalonica (President of the Holy Synod)+ Metropolitan Spyridon of Trimythus +Metropolitan Andrew of Patras +Metropolitan Callistus of Corinth +Metropolitan Bessarion of Tricca and Stagae +Metropolitan John of Thebes and Lebadia +Metropolitan Meletius of Attica and Megaris +Metropolitan Matthew II of Bresthena +Metropolitan Epiphanius of Citium +Metropolitan Anthimus of Piraeus +Metropolitan Theocletus of Salamis +Metropolitan Agathangelus of Tinos +Archpriest Eugene Tombros (Secretary of the Holy Synod)
The Declaration Against Ecumenism
Synod of the Genuine Orthodox Church of Greece - 1985
To the heretical ecumenistic encyclical of 1920, this statutory charter of the schismato-heresy of new calendarism and ecumenism, together with those who wrote it, and those who accept it, and those who proceed according to its commands: Anathema!To the Masonic and ecumenistic Congress of Constantinople of 1923, whereby the introduction of the accursed innovation of the new Papal Calendar into Orthodoxy was decided for the common concelebration of the feasts with the heretics, marking her commencement in the heresy of ecumenism or the so-called Pan-Christian unity: Anathema!To the resolution of the fifth hierarchy, whereby Chrysostom Papadopoulos decided upon the introduction of new calendarism, as the first step of enforcing the obscure schemes of Freemasonry and ecumenism: Anathema!To the resolution in March of 1924, of the outrageous fighter against Orthodoxy, Chrysostom Papadopoulos, whereby he forcefully imposed the innovation and schismato-heresy of new calendarism and ecumenism: Anathema!To those who outrageously fought against Orthodoxy: Meletius Metaxakis, Chrysostom Papadopoulos, Basil II, Athenagoras, and all who are of like mind as them, who likewise intentionally served, and continue to serve, the God-hated work of ecumenism until this very day: Anathema!
+ Archbishop Andreas of Athens and all Greece (President) +Metropolitan Epiphanios of Kitiou and all Cyprus +Metropolitan Evmenios of Heraklion and all Crete +Metropolitan Gregorios of Messenia +Metropolitan Matthew of Attica and Megara +Metropolitan Nicholas of Piraeus and Islands +Bishop Lazaros of Bresthena +Bishop Theodosios of Phthiotidos +Bishop Pachomios of Argolis +Bishop Titos of ServiA and Kozani, Archimandrite Chrysostom (Metropoulos) (Head Secretary), Hieromonk Kyrikos (Kontogiannis) (on behalf of the priests),Monk Theodulus (Demetropoulos) (on behalf of the monks) Eleutherius Goutzides (on behalf of the laymen)
2008/12/27
ENCYCLICAL ABOYT THE NEW CALENDAR SCHISM
1935 PASTORAL ENCYCLICAL OF THE GENUINE ORTHODOX CHURCH OF GREECE
Unjustly condemned by the schismatic synod to deposition and a five-year imprisonment in monasteries, and seized by force by the government (which has become the executory arm of the [New Calendar] Archdiocese, which by a mere word has placed itself above the divine canons, the [Church’s] Charter, and the Constitution of Greece) because we had the courage and the spiritual strength to raise the glorious and venerable banner of Orthodoxy, we consider it our pastoral duty before we depart [for prison] to direct the following admonitions to you that adhere to the Orthodox festal calendar of our fathers:
While faithfully following the Apostle’s admonition, “Stand fast and hold the traditions which ye have been taught, whether by word, or by our letter,” do not cease from struggling by every lawful and Christian means for the strengthening and triumph of our sacred struggle, which looks to the restoration of the patristic and Orthodox festal calendar within the Church; only this can re-establish the diminished Orthodox authority of the Greek Church and bring back the peace and unity of the Orthodox Greek people.
By the judgments which the Lord knows, the majority of the hierarchy of the Greek Church, under the influence and initiative of its president, has placed the blot of schism upon what up until now had been its pure and truly Orthodox countenance, when it rejected the Orthodox festal calendar — which has been consecrated by the Seven Ecumenical Councils and ratified by the age-long practice of the Orthodox Eastern Church — and replaced it with the Papal Calendar.
Of course, this schism of the Orthodox Greek people was created by the majority of the hierarchy, which forgot its sacred and national mission and the old Greek [revolutionary] slogan: “Fight for Orthodoxy and for Greek liberty,” and which, without the agreement of all the Orthodox Churches, introduced the Papal festal calendar into our divine worship, thereby dividing not only the Orthodox Churches, but also the Orthodox Christians into two opposing camps.
In assuming the pastorship of the Orthodox Greek populace that follows the Orthodox festal calendar of our fathers, and being conscious of the oath of faith that we took that we would keep all that we have received from the Seven Ecumenical Councils, we abjure every innovation and cannot but proclaim as schismatic the State Church, which has accepted the Papal festal calendar which has been described by Pan-Orthodox Councils as an innovation of the heretics, as a global scandal and as an arbitrary trampling underfoot of the Divine and Sacred Canons of the ecclesiastical traditions.
On account of this, we counsel all who follow the Orthodox festal calendar to have no spiritual communion with the Schismatic Church and its schismatic ministers, from whom the Grace of the All-holy Spirit has departed, since they have set at nought the resolutions of the Fathers of the Seven Ecumenical Councils and all the Pan-Orthodox Councils that condemned the Gregorian festal calendar. The fact that the Schismatic Church does not have grace and the Holy Spirit is confirmed by Saint Basil the Great, who says: “Even though the schismatics have not erred in doctrines, yet because Christ is the Head of the Body of the Church according to the divine Apostle, and from Him are all the members quickened and receive spiritual increase, the [schismatics] have been torn from the consonance of the members of the Body and no longer have the grace of the Holy Spirit abiding with them. And how, indeed, can they impart to others that which they have not?”
While the Schismatic Church imposes oppressive and intolerable measures in order to violate our Orthodox conscience, we exhort you to endure all things and to preserve the Orthodox heritage intact and unstained, even as we received it from our pious Fathers, having us as luminous and fortifying examples, seeing we were not afraid — even in the waning years of our lives — to withstand with boldness and dignity the bigoted and medieval measures of our exile and imprisonment in monasteries, as it were in prisons.
Esteeming this as honor and glory and joy, according to the Apostle, who enjoins us to rejoice and boast in our sufferings in behalf of Christ, we counsel you also to have endurance and persistence in these grief's, and afflictions, and evils, and outrages to which you will be subjected by a Church that is Schismatic; and ever hope in God, Who will not permit that you be tried above what you are able to endure, and Who, in His infinite and unfathomable long-suffering, will be well-pleased to enlighten those who, out of innocence, have been led astray and follow the Papal festal calendar; and in the end may He grant you the triumph of Orthodoxy and the unity of those who bear the name of Christ, the Orthodox Greek people, for whom we struggle to the glory of Christ, Whose grace and infinite mercy be with you all.
June 21, 1935
+Germanos of Demetrias
+Chrysostom , formerly of Florina
+Chrysostom of Zakinthos
Unjustly condemned by the schismatic synod to deposition and a five-year imprisonment in monasteries, and seized by force by the government (which has become the executory arm of the [New Calendar] Archdiocese, which by a mere word has placed itself above the divine canons, the [Church’s] Charter, and the Constitution of Greece) because we had the courage and the spiritual strength to raise the glorious and venerable banner of Orthodoxy, we consider it our pastoral duty before we depart [for prison] to direct the following admonitions to you that adhere to the Orthodox festal calendar of our fathers:
While faithfully following the Apostle’s admonition, “Stand fast and hold the traditions which ye have been taught, whether by word, or by our letter,” do not cease from struggling by every lawful and Christian means for the strengthening and triumph of our sacred struggle, which looks to the restoration of the patristic and Orthodox festal calendar within the Church; only this can re-establish the diminished Orthodox authority of the Greek Church and bring back the peace and unity of the Orthodox Greek people.
By the judgments which the Lord knows, the majority of the hierarchy of the Greek Church, under the influence and initiative of its president, has placed the blot of schism upon what up until now had been its pure and truly Orthodox countenance, when it rejected the Orthodox festal calendar — which has been consecrated by the Seven Ecumenical Councils and ratified by the age-long practice of the Orthodox Eastern Church — and replaced it with the Papal Calendar.
Of course, this schism of the Orthodox Greek people was created by the majority of the hierarchy, which forgot its sacred and national mission and the old Greek [revolutionary] slogan: “Fight for Orthodoxy and for Greek liberty,” and which, without the agreement of all the Orthodox Churches, introduced the Papal festal calendar into our divine worship, thereby dividing not only the Orthodox Churches, but also the Orthodox Christians into two opposing camps.
In assuming the pastorship of the Orthodox Greek populace that follows the Orthodox festal calendar of our fathers, and being conscious of the oath of faith that we took that we would keep all that we have received from the Seven Ecumenical Councils, we abjure every innovation and cannot but proclaim as schismatic the State Church, which has accepted the Papal festal calendar which has been described by Pan-Orthodox Councils as an innovation of the heretics, as a global scandal and as an arbitrary trampling underfoot of the Divine and Sacred Canons of the ecclesiastical traditions.
On account of this, we counsel all who follow the Orthodox festal calendar to have no spiritual communion with the Schismatic Church and its schismatic ministers, from whom the Grace of the All-holy Spirit has departed, since they have set at nought the resolutions of the Fathers of the Seven Ecumenical Councils and all the Pan-Orthodox Councils that condemned the Gregorian festal calendar. The fact that the Schismatic Church does not have grace and the Holy Spirit is confirmed by Saint Basil the Great, who says: “Even though the schismatics have not erred in doctrines, yet because Christ is the Head of the Body of the Church according to the divine Apostle, and from Him are all the members quickened and receive spiritual increase, the [schismatics] have been torn from the consonance of the members of the Body and no longer have the grace of the Holy Spirit abiding with them. And how, indeed, can they impart to others that which they have not?”
While the Schismatic Church imposes oppressive and intolerable measures in order to violate our Orthodox conscience, we exhort you to endure all things and to preserve the Orthodox heritage intact and unstained, even as we received it from our pious Fathers, having us as luminous and fortifying examples, seeing we were not afraid — even in the waning years of our lives — to withstand with boldness and dignity the bigoted and medieval measures of our exile and imprisonment in monasteries, as it were in prisons.
Esteeming this as honor and glory and joy, according to the Apostle, who enjoins us to rejoice and boast in our sufferings in behalf of Christ, we counsel you also to have endurance and persistence in these grief's, and afflictions, and evils, and outrages to which you will be subjected by a Church that is Schismatic; and ever hope in God, Who will not permit that you be tried above what you are able to endure, and Who, in His infinite and unfathomable long-suffering, will be well-pleased to enlighten those who, out of innocence, have been led astray and follow the Papal festal calendar; and in the end may He grant you the triumph of Orthodoxy and the unity of those who bear the name of Christ, the Orthodox Greek people, for whom we struggle to the glory of Christ, Whose grace and infinite mercy be with you all.
June 21, 1935
+Germanos of Demetrias
+Chrysostom , formerly of Florina
+Chrysostom of Zakinthos
2008/12/26
ENCYCLICAL ABOYT THE HOLY ICONS
CHURCH OF THE GENUINE ORTHODOX CHRISTIANS OF GREECE
№ 2566/January 23, 1992
PASTORAL ENCYCLICAL LETTER OF THE HOLY SYNOD OF THE HIERARCHY OF THE GENUINE ORTHODOX CHURCH OF GREECE TO:
Her entire Christ-named body: Clergy, Monastics, and Laymen
Beloved Children in the Lord: Grace be unto you, and may peace and mercy from God our Father and the Lord Jesus and the Holy Spirit, the Holy and Consubstantial and Life-Creating
and Undivided Trinity, the Unique and Singular Divinity, be with you all. Amen. In these end times, the devil seeks in every way possible to sow tares in the flock of Christ in order to scandalize souls and to sever them from the path of Truth and Salvation. Hence, some years ago, there first appeared from outside the body of the Genuine Orthodox Church certain arguments and even anti-orthodox ways of thinking regarding the representation of the Holy Trinity, the Resurrection of the Lord, the Descent into Hades, the Hospitality of Abraham, the Nativity of the Lord, Pentecost; to wit, through the ages, the Church tolerated deceptions and errors, and specifically that the representation of the Beginningless Father as the Ancient of days leads to idolatry. Indeed, some express themselves with contempt for the depiction of the Holy Spirit in the appearance of a dove, describing it as "the bird." These ways of thinking were adopted by certain clergy and laymen of our Orthodox Church who had been influenced by alien ecclesiastical jurisdictions; and they transmitted them, causing the scandalization of the faithful. Therefore, our Holy Synod of the Genuine Orthodox Church, clearly seeing the danger to souls from such doubts and consequent disputations over the Holy Icons, and wishing to preserve the peace and love and unity of its flock, at its last regular meeting on the 19th of September of this past year, 1991, diligently, and in the light of the tradition of the Orthodox Church, studied this matter, and decided to inform all of you pious Orthodox Christians, Clergy and Laymen, through a pastoral encyclical relative to the matter. Beloved Children in the Lord: Because we are mortal men and finite and incapable of truly understanding divine and spiritual things, in His extreme condescension and love, the All-Good God has permitted us to understand about invisible things through visible elements and thus to be led spiritually to the adoring worship of our Triune God "in spirit and in Truth." "Not wishing us to be totally ignorant regarding the bodiless creatures," St. John of Damascus writes, "God has clothed them with forms and shapes, and used images comprehensible to our nature, bodily forms which could be seen by the spiritual vision of the mind; and these we make into shapes and images… But the Scripture also has forms and images of God." (On the Divine Images, Apology III, 25) And thus the Holy 7th Ecumenical Council decreed, "We define with all certitude and accuracy.. that… the venerable and holy icons be set forth… those who behold them are lifted up to the memory of their prototypes and to a longing after them… For the honor which is paid to the icon passes on to the prototype, and he-who reveres [the icon] reveres in it the hypostasis [person] of him who is represented…" (Sacred Rudder, p.316) However, the same Holy 7th Ecumenical Council likewise declares categorically, "… we make icons… which we do not make into gods. We understand them as icons and as nothing else since they have only the name of the prototype but not the essence." (Session 7, Mansi XIII, 188B) [incorrect Session No. given in the encyclical. [Should be No. 5. See Translator's notes:] On the other hand, again, the same Holy 7th Ecumenical Council defines, "The making of icons is not the invention of painters, but is an approved institution and tradition" (Session 7, Mansi XIII, 252). And the Orthodox Church continues and preserves this institution and tradition. [Incorrect Session No. given in the encyclical. Should be № 6. ] Therefore, we too as Genuine successors to the Holy Fathers who preceded us, and as continuers and keepers of their faith, wishing to preserve the tradition of the Church regarding the Sacred Icons unto "benefit and beneficence and salvation" for the faithful, declare to all faithful Orthodox Christians that every Sacred Icon passed down to us, regardless of technique or style, newer or older, Byzantine or "classical," is venerable and serves the purpose for which the Church consecrated the veneration of the Sacred Icons. Thus, in a fatherly manner, we urge and exhort the pious Iconographers to paint, and the devout faithful to respect, honor, venerate, and kiss, all Sacred icons that the tradition of the Church has shown and consecrated. And in particular, for pastoral reasons, we reply synodically concerning those Sacred Icons about which doubts have been raised and opposing viewpoints have been set forth: 1. The icon of the Holy Trinity of "the three persons", that is, of the Beginningless Father, as the "Ancient of days," the Son as "He appeared in the flesh," and the Holy Spirit in the appearance of a dove, we venerate and honor. Of course, it is not as a circumscription of the uncircumscribable divinity that we depict Him, in as much as "it is impossible to depict and paint the nature of God" (Gregory III, Pope of Rome, Epistle to Leo III, In Session 7 of the 7th Ecum. Council, Mansi 963D) but as the Beginningless Father, as He was revealed in a vision to the prophet Daniel (Dan.7:13) and to the Protomartyr Stephen (Acts 7:55), and the Holy Spirit as He was revealed to John the Forerunner at the Baptism of the Lord in the Jordan and as He is depicted in the icon of the Annunciation of the Theotokos. It is appropriate to remind ourselves that the Holy 7th Ecumenical Council, in the 5th Session, decreed that the visions of the prophets are to be painted. And, finally, it must be noted that this representation of the Holy Trinity does not constitute a violation of the relative prohibition by God (Ex. 20:4), as some contend, nor an exception to it, but an accurate consequence of the Orthodox Christian teaching regarding the mystery of the divine economy and extreme condescension of the love of God, as St. Dionysios the Areopagite says: "The forms of the formless and the figures of the figureless have been set forth [before us]… since our condition is unable to rise directly to the contemplation of intelligible things and is in need of aids corresponding to our nature so as to guide [us] upward." (Dionysios the Areopagite, On the Ecclesiastical Hierarchy, PG3, 441D) [incorrect column No. given in the original encyclical. Should be 373.] In order to prevent conflicting opinions and divisions, we decree that the icon of the Holy Trinity of "the three persons," that is, of the Beginningless Father, the Son, and the Holy Spirit, be placed upon stands for veneration in the Sacred Temples on Monday of the Holy Spirit. This icon of the Holy Trinity must also be imprinted upon the Sacred Antiminsia. 2. The icon of "The Hospitality of Abraham", which represents an actual historic event in the Old Testament, we accept and venerate because it depicts the dispensational and symbolic appearance of the Trihypostatic God to the patriarch Abraham (St. John of Damascus, On the Divine Images, Apology III). This icon must no longer bear the title "The Holy Trinity" but simply the title "The Hospitality of Abraham." 3. The icon of the Resurrection of Christ, that is, the Arising of the Lord from the Grave, we venerate as depicting the Life-bearing Resurrection of our Lord Jesus Christ through which the defeat of death and Hades was confirmed, as the hymnodist chants, "Like a comely bridegroom Thou came forth from the grave as if from a bridal chamber, having destroyed the tyranny of death, O Christ…" (Sunday of the Samaritan Woman, 9th Ode, No.2) This is because, according to St. John of Damascus, "The Lord's Resurrection was the union of the uncorrupted body and soul, for He said, 'Destroy this temple and in three days I shall raise it up. " (Exact Exposition of the Orthodox Faith, Bk.4, Ch.27) It must be emphasized that the Resurrection of the Lord constitutes the cornerstone of our faith and the completion of our salvation, in that, "If Christ be not risen, our faith is in vain" (1 Cor.15:17), and, "while the tomb was yet sealed, Life dawned from the grave." In order for the iconographic depiction of the Resurrection of the Lord to be in agreement with the narrative of the Sacred Gospels, the grave must be sealed. To prevent and avoid dissensions and disagreements, we decree that, on the one hand, this icon of the Resurrection of the Lord be placed in the series of the twelve feasts on the iconostases, and, on the other hand, on Sundays and other Resurrectional days and the namesake feast of the light-bearing Resurrection, the day of Pascha, on stands in the Sacred Temples for veneration, and that it be imprinted on the Sacred Antiminsia. 4. The icon of the Lord's Descent into Hades we paint and venerate, which the Orthodox tradition of the Catholic Church of Christ accepted from the beginning, as the confirmation of the death of the Lord (as perfect man) and the existence in Him of a human soul, and as the authentic portrayal of the Lord's triumphant entry into Hades when He dissolved the power of death, despoiled Hades and freed the souls of the Just imprisoned from the ages, and granted incorruptibility and life to our race. This icon, in its totality, bears witness to the Glory of the Lord as the conqueror of death, as the Sacred hymnodist also confines, "My God Jesus has shone forth the light of the resurrection to those who dwelled in the shadow and darkness of death, and by His divinity has bound the mighty one and plundered his implements" (3rd Ode, Sunday of the 8th Tone). Therefore, we decree that this icon be placed on stands for veneration in the Holy Temples on the day of Great Saturday only and on no other days. We must also make it clear that because of the disagreements that have come about on this matter, henceforth the title "The Resurrection" is not to be placed on this icon but only the title "The Descent into Hades". 5. The icon of the Nativity of our Lord Jesus Christ we urge pious iconographers henceforth to paint without the depiction of the bath and midwives so as to give no cause for doubt regarding the painless childbearing by the Theotokos, as in the analogous circumstance, the fathers of the 7th Ecumenical Council decreed, "Confessing the divine childbirth to have resulted from the Virgin… without its being induced by seed; and preaching to all the flock, we require those who have done anything that was improper to submit to correction." (79th Canon, Sacred Rudder, p.289) [Orig. encyclical. incorrectly ascribes this canon to the 7th E. C. and not the 6th E. C.] 6. The icon of Pentecost we accept and venerate under both representations which the tradition of the Church has preserved, i. e. with the Most Holy Theotokos seated in the midst of the Apostles as "Mt. Zion," which is concluded from the narrative in the Acts of the Apostles, "These all with one mind… along with the women and Mary the mother of Jesus…" (Acts 1:14), according to the interpretation of Sacred Chrysostom, or without the representation of the Most Holy Theotokos. Furthermore, the Apostle Paul is not be depicted in the icon of Pentecost, at the bottom of which, the prophet Joel is to be shown in place of the world, according to the interpretation by St. Nicodemos. Furthermore, the Apostle Paul is not to be included in the icon of the Ascension. [See Translator's Notes:] Beloved Children in the Lord: In a fatherly manner we urge, and synodically we command that all of you faithful and genuine children of the church of Christ keep the traditions of the Fathers which we have received and Sacred icons of the Holy Trinity, the Hospitality of Abraham, the Nativity of Christ, the Resurrection of Christ, the Descent of the Lord into Hades, Pentecost, and all icons that bear the identifying characteristics of Orthodox Sacred Icons (according to the interpretation of St. Nicodemos in the Sacred Rudder), and those which the tradition of the Church, honoring and venerating them, has respected and preserved. Let us strive through faith and hope in God, through prayer and the work of philanthropy, through humility and obedience to the Church to cleanse our mind and heart and to be lifted up from earthly things to heavenly things, to the invisible and bodiless, from earthbound and daily affairs to the heavenly and spiritual. The Church of Christ has a wealth of men who were church theologians and extremely excellent in all learning, such as Symeon the New Theologian, Gregory Palamas, Mark the Noble, Symeon of Thessalonika, Dositheos of Jerusalem, Nicodemos of Athos, Joseph Bryennios, Niciphoros Theotokis, who never had doubts about any of the received icons. And we follow these men. Beloved Children in the Lord: "Humble yourselves, therefore, under the mighty hand of God, that He may exalt you at the proper time… Be of sober spirit. Be alert. Your adversary, the devil, prowls about like a roaring lion seeking someone to devour. But resist him firm in your faith." (1 Pet. 5:6) "Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving each other, just as God in Christ also has forgiven you. Therefore, be imitators of God, as beloved children; and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma." (Eph.4:31-5:2) Make peace among yourselves and others. Let every dissension and strife be lifted from you; give no ground to the devil and his warfare and scandalization. As genuine Shepherds of the Church of Christ, watching over her vigilantly and attending to every scandal which springs up, plucking out every tare from the field of Orthodoxy, and, with the sword of the Holy Spirit, the utterance of God, purging everything that rises up against the Sacred Institutions of the Church, we are aligned with the Sacred Tradition of the Catholic Church of Christ and follow the teachings and formulations of our Godbearing Fathers; therefore, we stand firmly with fear of God, faith and love in keeping everything which has been given to us. Henceforth, every doubt and opposing view in the matter of the Sacred Icons must be referred through the presiding Ecclesiastical Head to the Church; and the Church, through the grace of God and the enlightenment of the Holy Spirit Which dwells in Her shall guide on the path of Truth unto the salvation of us all. With regard to all of these things, we add blessing upon all of you and pray that the Grace of our Triune God, of the Father and the Son and the Holy Spirit, be with you all. Amen. Ardent suppliants before the Lord, The Holy Synod of the Hierarchy of the Genuine Orthodox Church.
Beloved Children in the Lord: Grace be unto you, and may peace and mercy from God our Father and the Lord Jesus and the Holy Spirit, the Holy and Consubstantial and Life-Creating
and Undivided Trinity, the Unique and Singular Divinity, be with you all. Amen. In these end times, the devil seeks in every way possible to sow tares in the flock of Christ in order to scandalize souls and to sever them from the path of Truth and Salvation. Hence, some years ago, there first appeared from outside the body of the Genuine Orthodox Church certain arguments and even anti-orthodox ways of thinking regarding the representation of the Holy Trinity, the Resurrection of the Lord, the Descent into Hades, the Hospitality of Abraham, the Nativity of the Lord, Pentecost; to wit, through the ages, the Church tolerated deceptions and errors, and specifically that the representation of the Beginningless Father as the Ancient of days leads to idolatry. Indeed, some express themselves with contempt for the depiction of the Holy Spirit in the appearance of a dove, describing it as "the bird." These ways of thinking were adopted by certain clergy and laymen of our Orthodox Church who had been influenced by alien ecclesiastical jurisdictions; and they transmitted them, causing the scandalization of the faithful. Therefore, our Holy Synod of the Genuine Orthodox Church, clearly seeing the danger to souls from such doubts and consequent disputations over the Holy Icons, and wishing to preserve the peace and love and unity of its flock, at its last regular meeting on the 19th of September of this past year, 1991, diligently, and in the light of the tradition of the Orthodox Church, studied this matter, and decided to inform all of you pious Orthodox Christians, Clergy and Laymen, through a pastoral encyclical relative to the matter. Beloved Children in the Lord: Because we are mortal men and finite and incapable of truly understanding divine and spiritual things, in His extreme condescension and love, the All-Good God has permitted us to understand about invisible things through visible elements and thus to be led spiritually to the adoring worship of our Triune God "in spirit and in Truth." "Not wishing us to be totally ignorant regarding the bodiless creatures," St. John of Damascus writes, "God has clothed them with forms and shapes, and used images comprehensible to our nature, bodily forms which could be seen by the spiritual vision of the mind; and these we make into shapes and images… But the Scripture also has forms and images of God." (On the Divine Images, Apology III, 25) And thus the Holy 7th Ecumenical Council decreed, "We define with all certitude and accuracy.. that… the venerable and holy icons be set forth… those who behold them are lifted up to the memory of their prototypes and to a longing after them… For the honor which is paid to the icon passes on to the prototype, and he-who reveres [the icon] reveres in it the hypostasis [person] of him who is represented…" (Sacred Rudder, p.316) However, the same Holy 7th Ecumenical Council likewise declares categorically, "… we make icons… which we do not make into gods. We understand them as icons and as nothing else since they have only the name of the prototype but not the essence." (Session 7, Mansi XIII, 188B) [incorrect Session No. given in the encyclical. [Should be No. 5. See Translator's notes:] On the other hand, again, the same Holy 7th Ecumenical Council defines, "The making of icons is not the invention of painters, but is an approved institution and tradition" (Session 7, Mansi XIII, 252). And the Orthodox Church continues and preserves this institution and tradition. [Incorrect Session No. given in the encyclical. Should be № 6. ] Therefore, we too as Genuine successors to the Holy Fathers who preceded us, and as continuers and keepers of their faith, wishing to preserve the tradition of the Church regarding the Sacred Icons unto "benefit and beneficence and salvation" for the faithful, declare to all faithful Orthodox Christians that every Sacred Icon passed down to us, regardless of technique or style, newer or older, Byzantine or "classical," is venerable and serves the purpose for which the Church consecrated the veneration of the Sacred Icons. Thus, in a fatherly manner, we urge and exhort the pious Iconographers to paint, and the devout faithful to respect, honor, venerate, and kiss, all Sacred icons that the tradition of the Church has shown and consecrated. And in particular, for pastoral reasons, we reply synodically concerning those Sacred Icons about which doubts have been raised and opposing viewpoints have been set forth: 1. The icon of the Holy Trinity of "the three persons", that is, of the Beginningless Father, as the "Ancient of days," the Son as "He appeared in the flesh," and the Holy Spirit in the appearance of a dove, we venerate and honor. Of course, it is not as a circumscription of the uncircumscribable divinity that we depict Him, in as much as "it is impossible to depict and paint the nature of God" (Gregory III, Pope of Rome, Epistle to Leo III, In Session 7 of the 7th Ecum. Council, Mansi 963D) but as the Beginningless Father, as He was revealed in a vision to the prophet Daniel (Dan.7:13) and to the Protomartyr Stephen (Acts 7:55), and the Holy Spirit as He was revealed to John the Forerunner at the Baptism of the Lord in the Jordan and as He is depicted in the icon of the Annunciation of the Theotokos. It is appropriate to remind ourselves that the Holy 7th Ecumenical Council, in the 5th Session, decreed that the visions of the prophets are to be painted. And, finally, it must be noted that this representation of the Holy Trinity does not constitute a violation of the relative prohibition by God (Ex. 20:4), as some contend, nor an exception to it, but an accurate consequence of the Orthodox Christian teaching regarding the mystery of the divine economy and extreme condescension of the love of God, as St. Dionysios the Areopagite says: "The forms of the formless and the figures of the figureless have been set forth [before us]… since our condition is unable to rise directly to the contemplation of intelligible things and is in need of aids corresponding to our nature so as to guide [us] upward." (Dionysios the Areopagite, On the Ecclesiastical Hierarchy, PG3, 441D) [incorrect column No. given in the original encyclical. Should be 373.] In order to prevent conflicting opinions and divisions, we decree that the icon of the Holy Trinity of "the three persons," that is, of the Beginningless Father, the Son, and the Holy Spirit, be placed upon stands for veneration in the Sacred Temples on Monday of the Holy Spirit. This icon of the Holy Trinity must also be imprinted upon the Sacred Antiminsia. 2. The icon of "The Hospitality of Abraham", which represents an actual historic event in the Old Testament, we accept and venerate because it depicts the dispensational and symbolic appearance of the Trihypostatic God to the patriarch Abraham (St. John of Damascus, On the Divine Images, Apology III). This icon must no longer bear the title "The Holy Trinity" but simply the title "The Hospitality of Abraham." 3. The icon of the Resurrection of Christ, that is, the Arising of the Lord from the Grave, we venerate as depicting the Life-bearing Resurrection of our Lord Jesus Christ through which the defeat of death and Hades was confirmed, as the hymnodist chants, "Like a comely bridegroom Thou came forth from the grave as if from a bridal chamber, having destroyed the tyranny of death, O Christ…" (Sunday of the Samaritan Woman, 9th Ode, No.2) This is because, according to St. John of Damascus, "The Lord's Resurrection was the union of the uncorrupted body and soul, for He said, 'Destroy this temple and in three days I shall raise it up. " (Exact Exposition of the Orthodox Faith, Bk.4, Ch.27) It must be emphasized that the Resurrection of the Lord constitutes the cornerstone of our faith and the completion of our salvation, in that, "If Christ be not risen, our faith is in vain" (1 Cor.15:17), and, "while the tomb was yet sealed, Life dawned from the grave." In order for the iconographic depiction of the Resurrection of the Lord to be in agreement with the narrative of the Sacred Gospels, the grave must be sealed. To prevent and avoid dissensions and disagreements, we decree that, on the one hand, this icon of the Resurrection of the Lord be placed in the series of the twelve feasts on the iconostases, and, on the other hand, on Sundays and other Resurrectional days and the namesake feast of the light-bearing Resurrection, the day of Pascha, on stands in the Sacred Temples for veneration, and that it be imprinted on the Sacred Antiminsia. 4. The icon of the Lord's Descent into Hades we paint and venerate, which the Orthodox tradition of the Catholic Church of Christ accepted from the beginning, as the confirmation of the death of the Lord (as perfect man) and the existence in Him of a human soul, and as the authentic portrayal of the Lord's triumphant entry into Hades when He dissolved the power of death, despoiled Hades and freed the souls of the Just imprisoned from the ages, and granted incorruptibility and life to our race. This icon, in its totality, bears witness to the Glory of the Lord as the conqueror of death, as the Sacred hymnodist also confines, "My God Jesus has shone forth the light of the resurrection to those who dwelled in the shadow and darkness of death, and by His divinity has bound the mighty one and plundered his implements" (3rd Ode, Sunday of the 8th Tone). Therefore, we decree that this icon be placed on stands for veneration in the Holy Temples on the day of Great Saturday only and on no other days. We must also make it clear that because of the disagreements that have come about on this matter, henceforth the title "The Resurrection" is not to be placed on this icon but only the title "The Descent into Hades". 5. The icon of the Nativity of our Lord Jesus Christ we urge pious iconographers henceforth to paint without the depiction of the bath and midwives so as to give no cause for doubt regarding the painless childbearing by the Theotokos, as in the analogous circumstance, the fathers of the 7th Ecumenical Council decreed, "Confessing the divine childbirth to have resulted from the Virgin… without its being induced by seed; and preaching to all the flock, we require those who have done anything that was improper to submit to correction." (79th Canon, Sacred Rudder, p.289) [Orig. encyclical. incorrectly ascribes this canon to the 7th E. C. and not the 6th E. C.] 6. The icon of Pentecost we accept and venerate under both representations which the tradition of the Church has preserved, i. e. with the Most Holy Theotokos seated in the midst of the Apostles as "Mt. Zion," which is concluded from the narrative in the Acts of the Apostles, "These all with one mind… along with the women and Mary the mother of Jesus…" (Acts 1:14), according to the interpretation of Sacred Chrysostom, or without the representation of the Most Holy Theotokos. Furthermore, the Apostle Paul is not be depicted in the icon of Pentecost, at the bottom of which, the prophet Joel is to be shown in place of the world, according to the interpretation by St. Nicodemos. Furthermore, the Apostle Paul is not to be included in the icon of the Ascension. [See Translator's Notes:] Beloved Children in the Lord: In a fatherly manner we urge, and synodically we command that all of you faithful and genuine children of the church of Christ keep the traditions of the Fathers which we have received and Sacred icons of the Holy Trinity, the Hospitality of Abraham, the Nativity of Christ, the Resurrection of Christ, the Descent of the Lord into Hades, Pentecost, and all icons that bear the identifying characteristics of Orthodox Sacred Icons (according to the interpretation of St. Nicodemos in the Sacred Rudder), and those which the tradition of the Church, honoring and venerating them, has respected and preserved. Let us strive through faith and hope in God, through prayer and the work of philanthropy, through humility and obedience to the Church to cleanse our mind and heart and to be lifted up from earthly things to heavenly things, to the invisible and bodiless, from earthbound and daily affairs to the heavenly and spiritual. The Church of Christ has a wealth of men who were church theologians and extremely excellent in all learning, such as Symeon the New Theologian, Gregory Palamas, Mark the Noble, Symeon of Thessalonika, Dositheos of Jerusalem, Nicodemos of Athos, Joseph Bryennios, Niciphoros Theotokis, who never had doubts about any of the received icons. And we follow these men. Beloved Children in the Lord: "Humble yourselves, therefore, under the mighty hand of God, that He may exalt you at the proper time… Be of sober spirit. Be alert. Your adversary, the devil, prowls about like a roaring lion seeking someone to devour. But resist him firm in your faith." (1 Pet. 5:6) "Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving each other, just as God in Christ also has forgiven you. Therefore, be imitators of God, as beloved children; and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma." (Eph.4:31-5:2) Make peace among yourselves and others. Let every dissension and strife be lifted from you; give no ground to the devil and his warfare and scandalization. As genuine Shepherds of the Church of Christ, watching over her vigilantly and attending to every scandal which springs up, plucking out every tare from the field of Orthodoxy, and, with the sword of the Holy Spirit, the utterance of God, purging everything that rises up against the Sacred Institutions of the Church, we are aligned with the Sacred Tradition of the Catholic Church of Christ and follow the teachings and formulations of our Godbearing Fathers; therefore, we stand firmly with fear of God, faith and love in keeping everything which has been given to us. Henceforth, every doubt and opposing view in the matter of the Sacred Icons must be referred through the presiding Ecclesiastical Head to the Church; and the Church, through the grace of God and the enlightenment of the Holy Spirit Which dwells in Her shall guide on the path of Truth unto the salvation of us all. With regard to all of these things, we add blessing upon all of you and pray that the Grace of our Triune God, of the Father and the Son and the Holy Spirit, be with you all. Amen. Ardent suppliants before the Lord, The Holy Synod of the Hierarchy of the Genuine Orthodox Church.PRESIDENT: Archbishop of Athens and all Greece, ANDREAS
FOR THE GENUINE ORTHODOX CHURCH OF CYPRUS:
FOR THE GENUINE ORTHODOX CHURCH OF CYPRUS:
Metropolitan of Citium, EPIPHANIOS
THE MEMBERS:
Gregory of Messinia, Matthew of Attica and Megaris, Nicholas of Peiraeus, Pachomios of Argolis, Theodosios of Phthiotis, Titos of Servia, Chrysostom of Thessalonika,
Archsecretary of the Holy Synod: Archimandrite Kirykos (Kontoyiannis) Chancellor
2008/09/03
ΤΟ ΣΥΜΒΟΛΟΝ ΤΗΣ ΠΙΣΤΕΩΣ
ΤΟ ΣΥΜΒΟΛΟ ΤΗΣ ΠΙΣΤΕΩΣ
1. Πιστεύω εἰς ἕνα Θεόν, Πατέρα, Παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων.
2. Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστόν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων· φῶς ἐκ φωτός, Θεὸν ἀληθινὸνἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί, δι’ οὗ τὰ πάντα ἐγένετο.
3. Τὸν δι’ ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν καὶ σαρκωθέντα ἐκ Πνεύματος Ἁγίου καὶ Μαρίας τῆς Παρθένου καὶ ἐνανθρωπήσαντα.
4. Σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα καὶ ταφέντα.
5. Καὶ ἀναστάντα τῇ τρίτῃ ἡμέρα κατὰ τὰς Γραφάς.
6. Καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός.
7. Καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, οὗ τῆς βασιλείας οὐκ ἔσται τέλος.
8. Καὶ εἰς τὸ Πνεῦμα τὸ Ἅγιον, τὸ κύριον, τὸ ζωοποιόν, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, τὸ σὺν Πατρὶ καὶ Υἱῷ συμπροσκυ-νούμενον καὶ συνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶν προφητῶν.
9. Εἰς μίαν, Ἁγίαν, Καθολικὴν καὶ Ἀποστολικὴν Ἐκκλησίαν.
10. Ὁμολογῶ ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν.
11. Προσδοκῶ ἀνάστασιν νεκρῶν.
12. Καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. Ἀμήν.
THE CREED (Αγγλικά)
1.I believe in one God, the Father Almighty, Creator of heaven and earth, and of all things visible and invisible. 2.And in one Lord, Jesus Christ, the only begotten Son of God, begotten of the Father before all ages. Light of Light, true God of true God, begotten, not created, of one essence with the Father, through whom all things were made.
3.For us and for our salvation, He came down from heaven and was incarnate by the Holy Spirit and the Virgin Mary and became man.
4.He was crucified for us under Pontius Pilate, and He suffered and was buried.
5.On the third day He rose according to the Scriptures. 6.He ascended into heaven and is seated at the right hand of the Father.
7.He will come again in glory to judge the living and the dead. His kingdom will have no end.
8.And in the Holy Spirit, the Lord, the Giver of Life, who proceeds from the Father, who together with the Father and the Son is worshiped and glorified, who spoke through the prophets.
9.!n one, holy, catholic, and apostolic Church.
10. I acknowledge one baptism for the forgiveness of sins.
11. I expect the resurrection of the dead.
12.And the life of the age to come. Amen.
LE SYMBOLE DE FOI
1.Je crois en un seul Dieu. Père tout-puissant, Créateur du ciel et de la terre, de toutes les choses visibles et invisibles. 2.Et en un seul Seigneur Jésus-Christ, Fils unique de Dieu, engendré du Père avant tous les siècles. Lumière de lumière, vrai Dieu de vrai Dieu, engendré, non créé, consubstantiel au Père, et par qui tout a été fait.
3.Qui, pour nous, hommes, et pour notre salut est descendu des cieux et a pris chair du Saint-Esprit et de la Vierge Marie, et s’est fait homme.
4.Qui a été crucifié pour nous, sous Ponce Pilate, a souffert et a été enseveli.
5.Qui est ressuscité le troisième jour, selon les Écritures. 6.Qui est monté aux cieux et est assis à la droite du Père. 7.Et qui reviendra avec gloire, juger les vivants et les morts et dont le règne n’aura pas de fin.
8.Et en l’Esprit Saint, Seigneur, donateur de vie, qui procède du Père, qui est adoré et glorifié avec le Père et le Fils et qui a parlé par les Prophètes
9.En l’Église une, sainte, catholique et apostolique.
10.Je confesse un seul baptême pour la rémission des péchés.
11.J’attends la résurrection des morts.
12.Et la vie du siècle à venir. Amen.
II SIMBOLO DI CREDO
2.Credo in un solo Signore, Gesù Cristo, unigenito Figlio di Dio, nato dal Padre prima di tutti i secoli: Luce da Luce, Dio vero da Dio vero, generato, non creato, della stessa sostanza del Padre; per mezzo di lui tutte le cose sono state create.
3.Per noi uomini e per la nostra salvezza discese dal cielo
e per opera dello Spirito Santo si è incarnato nel seno della Vergine Maria e si è fatto uomo.
4.Fu crocifisso per noi sotto Ponzio Pilato, morì e fu sepolto.
5.Il terzo giorno è risuscitato, secondo le Scritture,
6.è salito al cielo, siede alla destra del Padre.
7.E di nuovo verrà, nella gloria, per giudicare i vivi e i morti, e il suo regno non avrà fine.
8.Credo nello Spirito Santo, che è Signore e dà la vita,
e procede dal Padre, e con il Padre e il Figlio è
dorato e glorificato, e ha parlato per mezzo dei profeti.
9.Credo la Chiesa una, santa, cattolica e apostolica.
10.Professo un solo battesimo per il perdono dei peccati.
11.Aspetto la risurrezione dei morti
12.e la vita del mondo che verrà.
Amen.
DAS GLAUBENSBEKENNTNIS
2.Und an den einen Herrn Jesus Christus, den Sohn Gottes, den Einziggeborenen, den aus dem Vater Gezeugten vor allen Äonen, Licht vom Lichte, wahrer Gott vom wahren Gott, gezeugt, nicht geschaffen, eines Wesens mit dem Vater, durch den alles erschaffen ist.
3.Der für uns Menschen und um unseres Heiles willen von den Himmeln hernieder gestiegen ist und Fleisch angenommen hat aus dem Heiligen Geiste und Maria der Jungfrau und Mensch geworden ist.
4.Der sogar für uns gekreuzigt worden ist unter Pontius Pilatus, gelitten hat und begraben worden ist.
5.Und auferstanden ist am dritten Tage gemäß den Schriften.
6.Und aufgefahren ist in die Himmel und sitzet zur Rechten des Vaters.
7.Und wiederkommen wird in Herrlichkeit, zu richten die Lebendigen und die Toten; dessen Reiches kein Ende sein wird.
8.Und an den Heiligen Geist, den Herrn, den Lebensschaffenden, der vom Vater ausgeht, der mit dem Vater und dem Sohn angebetet und verherrlicht wird, der gesprochen hat durch die Propheten.
9.An die eine, heilige, katholische und apostolische Kirche. 10.Ich bekenne die eine Taufe zur Vergebung der Sünden.
11.Ich harre der Auferstehung der Toten.
12.Und des Lebens des kommenden Äons.
Amen.
CREIO
1.CREIO EM UM SΣ DEUS,Pai Todo-Poderoso, Criador do Cιu e da terra, de todas as coisas visνveis e invisνveis. 2.Creio em um sσ Senhor, Jesus Cristo, Filho Ϊnico de Deus, nascido do Pai antes de todos os sιculos:
Luz da Luz, Deus verdadeiro de Deus verdadeiro;gerado, nγo criado, consubstancial ao Pai, por quem todas as coisas foram feitas.
3.E por nσs, homens, e para nossa salvaηγo desceu dos Cιus. E encarnou pelo Espνrito Santo, no seio de Maria Virgem e Se fez Homem.
4.Tambem por nσs foi crucificado sob Pτncio Pilatos; padeceu e foi sepultado.
5.Ressuscitou ao terceiro dia, conforme as Escrituras;
6.e subiu aos Cιus,onde estα sentado ΰ direita de Deus Pai.
7. De novo hα-de vir cheio de glσria, para julgar os vivos e os mortos; e o Seu Reino nγo terα fim.
8.Creio no Espνrito Santo, Senhor e Fonte de Vida que procede do Pai e com o Pai e o Filho recebe a mesma adoraηγo e a mesma glσria, Foi Ele que falou pelos Profetas.
9.Creio na Igreja Una, Santa, Catσlica e Apostσlica.
10.Reconheηo um sσ Bαptismo para a remissγo dos pecados. 11.Eespero a ressurreiηγo dos mortos
12.e a vida do mundo que hα-de vir. Amen!
CREO
1.Creo en un solo Dios, Padre todopoderoso, Creador del cielo y de la tierra, de todo lo visible y lo invisible.
2.Creo en un solo Señor, Jesucristo, Hijo único de Dios,
nacido del Padre antes de todos los siglos: Luz de Luz,
Dios verdadero de Dios verdadero, engendrado, no creado, de la misma naturaleza del Padre; por quien todas las cosas fueron hechas;
3. que por nosotros los hombres, y por nuestra salvación
descendió del cielo, y por obra del Espíritu Santo se encarnó de María, la Virgen, y se hizo hombre;
4.y por nuestra causa fue crucificado en tiempos de Poncio Pilato, padeció y fue sepultado,
5.y resucitó al tercer día, según las Escrituras,
6.y subió al cielo, y está sentado a la derecha del Padre;
7.y de nuevo vendrá con gloria, para juzgar a vivos y muertos, y su reino no tendrá fin.
8.Creo en el Espíritu Santo, Señor y dador de vida,
que procede del Padre, que con el Padre y el Hijo recibe una misma adoración y gloria, y que habló por los profetas.
9.Creo en la Iglesia que es Una, Santa, Católica y Apostólica.
10.Reconozco que hay un solo bautismo para el perdón de los pecados,
11.espero la resurrección de la carne
12.y la vida del mundo futuro. Amén.
CREDO
Credo in unum Deum, Patrem omnipotentem, factorem caeli et terrae, visibilium omnium et invisibilium.
2.Et in unum Dominum Iesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia saecula. Lumen de lumine, Deum verum de Deo vero, genitum, non factum, consubstantialem Patri, per quem omnia facta sunt.
3.Qui propter nos homines et propter nostram salutem descendit de caelis et incarnatus est de Spiritu Sancto ex Maria Virgine, et homo factus est.
4.Crucifixus etiam pro nobis sub Pontio Pilato; passus et sepultus est
5.et resurrexit tertia die secundum Scripturas,
6.et ascendit in caelum, sedet ad dexteram Patris.
7.Et iterum venturus est cum gloria iudicare vivos et mortuos, cuius regni non erit finis.
8.Et in Spiritum Sanctum, Dominum et vivificantem: qui ex Patre procedit. Qui cum Patre et Filio simul adoratur et conglorificatur: qui locutus est per prophetas.
9.Et unam, sanctam, catholicam et apostolicam Ecclesiam.
10.Confiteor unum baptisma in remissionem peccatorum.
11.Et expecto resurrectionem mortuorum
12.et vitam venturi saeculi. Αmen.
SERBIAN
Верујем у једнога Бога Оца, Сведржитеља, Творца неба и земље и свега видљивог и невидљивог.
И у једнога Господа Исуса Христа, Сина Божијег, Јединородног, од Оца рођеног пре свих векова; Светлост од Светлости, Бога истинитог од Бога истинитог; рођеног, а не створеног, једносуштног Оцу, кроз Кога је све постало; Који је ради нас људи и ради нашег спасења сишао с небеса, и оваплотио се од Духа Светога и Марије Дјеве, и постао човек; и Који је распет за нас у време Понтија Пилата, и страдао и погребен; и Који је васкрсао у трећи дан, по Писму; И Који се вазнео на небеса и седи са десне стране Оца; И Који ће опет доћи са славом, да суди живима и мртвима, Његовом царству неће бити краја.
И у Духа Светога, Господа, Животворног, Који од Оца исходи, Који се са Оцем и Сином заједно поштује и заједно слави, Који је говорио кроз пророке.
У једну, свету, саборну и апостолску Цркву. Исповедам једно крштење за опроштење грехова. Чекам васкрсење мртвих. И живот будућег века. Амин.
ALBANIAN
Besoj në një Perëndi, Atë të tërëfuqishëm, krijues të qiellit e të dheut dhe të gjithë të dukarave dhe të padukurave.
Dhe në një Zot, Jisu Krishtin, Birin e Perëndisë, të vetemlindurin, që lindi prej Atit përpara gjithë shekujve. Dritë prej Drite, Perëndi të vërtetë prej Perëndie të vërtetë, të lindur, jo të bërë, që ka të qënët një me Atin, me anën e të cilit u bënë të gjitha. Që për ne njerëzit dhe për shpëtimin tonë zbriti prej qiejve dhe u trupëzua prej Shpirtit të Shejtë dhe Virgjëreshës Mari dhe u bë njeri. Dhe u kryqëzua për ne në kohën e Pontit Pilat dhe pësoi e u varros. Dhe u ngjall të tretën ditë sipas Shkrimeve. Dhe u ngjit në qiejt dhe rri në të djathtën e Atit. Dhe do të vijë përsëri me lavdi të gjykojë të gjallët e të vdekurit, mbretëria e të cilit nuk do të ketë mbarim.
Dhe në Shpirtin e Shejtë, Zot jetëbërës, që buron prej Atit, që adhurohet e lavdërohet bashkë me Atin e me Birin, që foli me anën e Profetëve.
Në një Kishë të shejtë, katholike dhe apostolike. Pohoj një pagëzim për ndjesën e mëkateve. Pres ngjalljen e të vdekurve. Dhe jetën e ardhshme të amëshuar. Amin.
RUMANIAN
Cred întru Unul Dumnezeu, Tatăl atotţiitorul, Făcătorul cerului şi al pământului, al tuturor celor văzute şi nevăzute.
Şi întru Unul Domn Iisus Hristos, Fiul lui Dumnezeu, Unul-Născut, Care din Tatăl S-a născut mai înainte de toţi vecii: Lumină din Lumină, Dumnezeu adevărat din Dumnezeu adevărat, născut iar nu făcut, Cel de o fiinţă cu Tatăl, prin Care toate s-au făcut; Care, pentru noi oamenii şi pentru a noastră mântuire, S-a pogorât din ceruri şi S-a întrupat de la Duhul Sfânt şi din Fecioara Maria şi S-a făcut om; Şi S-a răstingit pentru noi în zilele lui Ponţiu Pilat şi a pătimit şi S-a îngropat; Şi a înviat a treia zi după Scripturi; Şi S-a înălţat la ceruri şi şade de-a dreapta Tatălui; Şi iarăşi va să vină cu slavă să judece viii şi morţii, a Carui împărăţie nu va avea sfârşit.
Şi întru Duhul Sfînt, Domnul de viaţă Făcătorul, Care din Tatăl purcede, Cela ce împreună cu Tatăl şi cu Fiul este închinat şi slăvit, Care a grăit prin prooroci.
Întru una, sfânta, sobornicească şi apostolească Biserică. Mărturisesc un botez spre iertarea păcatelor. Aştept învierea morţilor. Şi viaţa veacului ce va să vie. Amin.
RUSSIAN
Верую во единого Бога, Отца всемогущего, Творца неба и земли, видимого всего и невидимого.
И во единого Господа Иисуса Христа, Сына Божия Единородного, от Отца рожденного прежде всех веков, Бога от Бога, Свет от Света, Бога истинного от Бога истинного, рожденного, несотворенного, единосущного Отцу, через Которого все сотворено. Ради нас, людей, и ради нашего спасения сошедшего с небес и воплотившегося от Духа Святого и Марии Девы, и ставшего Человеком; распятого за нас при Понтии Пилате, страдавшего и погребенного, воскресшего в третий день по Писаниям, восшедшего на небеса и сидящего одесную Отца, вновь грядущего со славою судить живых и мертвых, и Царству Его не будет конца.
И в Духа Святого, Господа животворящего, от Отца исходящего; Которому вместе с Отцом и Сыном подобает поклонение и слава; Который вещал через пророков.
И во единую Святую Вселенскую и Апостольскую Церковь. Исповедую единое крещение во отпущение грехов. Ожидаю воскресения мертвых и жизни будущего века. Аминь.
UKRANIAN
Вірую в єдиного Бога, Отця Вседержителя, Творця неба і землі, і всього видимого і невидимого.
І в єдиного Господа нашого Ісуса Христа, Сина Божого, Єдинородного, від Отця народженого перед усіма віками. Бога від Бога, Світло від Світла, Бога істинного від Бога істинного, родженого, несотвореного, єдиносущного з Отцем, що через Нього все було створене. Він задля нас людей і нашого ради спасіння зійшов із небес, і воплотився з Духа Святого і Марії Діви, і став чоловіком. І був розп’ятий за нас за Понтія Пилата, і страждав, і був похованій. І воскрес у третій день згідно з Писанням. І вознісся на небо, і сидить праворуч Отця. І вдруге прийде зі славою судити живих і мертвих, а Його царству не буде кінця.
І в Духа Святого, Господа животворящого, що від Отця ісходить, що з Отцем і Сином рівнопоклоняемий і рівнославимий, що говорив через пророків.
Вірую в єдину, святу, вселенську й апостольську Церкву. Ісповідую одне хрещення на відпущення гріхів. Очікую воскресіння мертвих і життя майбутнього віку. Амінь.
CZECH
Věřím v jednoho Boha, Otce všemohoucího, Stvořitele nebe i země, všech bytostí viditelných a neviditelných.
I v jednoho Pána Ježíše Krista, Syna Božího jednorozeného. A zrozeného z Otce před všemi věky. Boha z Boha, Světlo ze Světla, Boha pravého z Boha pravého. Zplozeného, nestvořeného, téže podstaty s Otcem, skrze něhož všecko učiněno jest. Jenž pro nás lidi a pro naši spásu sestoupil s nebes. A vtělil se duchem svatým z Marie Panny; a člověkem se stal. Ukřižován také za nás pod Pontským Pilátem, trpěl a pohřben byl. A vstal z mrtvých třetího dne podle Písem. A vstoupil do nebe; sedí na pravici Otcově. A zase přijde se slávou soudit živých i mrtvých, jehož království nebude konce.
I Ducha svatého, Pana a Oživovatele, jenž z Otce vychází. Jenž z Otcem i Synem zároveň jest uctíván a oslavován, jenž mluvil skrze proroky.
A jednu, svatou, obecnou a apoštolskou Církev. Vyznávám jeden křest na odpuštění hříchů. A očekávám vzkříšení mrtvých. A život příštího věku. Amen.
東正教信經
一，我信惟一上帝，父，普持者，天地及可見不可見一切之造化者。
二，又信惟一主伊伊穌斯合利斯托斯，上帝之子獨生者，諸世前由父所生。由光者光，由真上帝者真上帝，受生而非被造，與父同元，萬有藉彼而受造。
三，彼為我等眾人並為我等之救恩自天降來，又由聖神及童貞瑪利亞取肉軀且成人。
四，為我等被釘十字架於彭提彼拉托時，受難乃瘞。
五，及第三日復活符於經典。
六，昇於諸天且坐於父右。
七，將偕榮光復來，審判生者死者，其國將無終。
八，又信聖神，主，施生命者，由父所發，與父及子同受敬拜尊榮，藉眾先知嘗諭。
九，我信惟一聖而公及宗徒之教會。
十，我宣認惟一浸禮以赦諸罪。
十一， 我望諸亡者之復活。
十二， 並來世之生命。阿民。
2008/09/01
ΤΑΥΤΟΤΗΤΑ ΙΣΤΟΣΕΛΙΔΟΣ
Το παρόν ανεπίσημο Ιστολόγιο αποτελεί ιδιωτική πρωτοβουλία και ευθύνη μελών της Γνησίας Ορθοδόξου Εκκλησίας της Ελλάδος και της Ιεράς Συνόδου Αυτής, η οποία προεδρεύεται υπό του Πρωθιεράρχου, Σεβασμιωτάτου Μητροπολίτου Φθιώτιδος κ.κ. Ιγνατίου, άνευ επίσημης εγκρίσεώς της εκκλησιαστικής αρχής.
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This unofficial Blog is about the True Othodox Church of Greece and the Holy Synod. First Hierarch; His Beatitude Metropolitan of Phthiotis Ignatius, President of the Holy Synod.
ΟΜΟΛΟΓΙΑ ΟΡΘΟΔΟΞΟΥ ΠΙΣΤΕΩΣ
ΤΩΝ ΑΓΙΟΡΕΙΤΩΝ ΖΗΛΩΤΩΝ ΠΑΤΕΡΩΝ(1934)
β) ῾Ομολογῶ καί κηρύττω τήν ἄρρητον καί ἄφραστον σάρκωσιν τοῦ Θεοῦ Λόγου, ἐκ τῆς ἀειπαρθένου καί Θεοτόκου Μαρίας, τήν σταύρωσιν, ταφήν καί ἀνάστασιν αὐτοῦ, διά τήν κατάργησιν τῆς ἁμαρτίας καί τοῦ θανάτου, καί διά τήν ἡμετέραν σωτηρίαν καί καταλλαγήν πρός τόν Θεόν, τήν ἀνάληψιν αὐτοῦ εἰς τούς οὐρανούς, καί τήν δευτέραν αὐτοῦ ἔλευσιν, ἵνα κρίνῃ ζῶντας καί νεκρούς.
γ) ᾿Αποδέχομαι ἐξ ὅλης μου τῆς ψυχῆς καί καρδίας, τό ῾Ιερόν Σύμβολον τῆς Πίστεώς μας, ὡς ἐν ἁγίῳ Πνεύματι τό συνέταξαν ἡ πρώτη καί δευτέρα ἅγιαι Οἱκουμενικαί Σύνοδοι, ἀπαρτιζόμενον ἐκ δώδεκα ἄρθρων, καί πιστεύω αὐτά ὡς τά ἑρμηνεύει ἡ Μία, ῾Αγία, Καθολική καί ᾿Αποστολική ᾿Ορθόδοξος ᾿Ανατολική τοῦ Χριστοῦ ᾿Εκκλησία ἐν πάσαις ταῖς λεπτομερείαις των.
δ) ῾Ομολογῶ καί ἀποδέχομαι τά 7 ἅγια μυστήρια τῆς ᾿Εκκλησίας ἡμῶν, ἤτοι τό βάπτισμα, τό χρῖσμα, τήν θείαν Εὐχαριστίαν, τήν Μετάνοιαν, τήν ῾Ιερωσύνην, τόν γάμον καί τό εὐχέλαιον, καί ταῦτα τιμῶ καί γεραίρω ὡς ἀπαραίτητα διά τήν ψχικήν μας σωτηρίαν, καί ὡς μεταδίδοντα ἡμῖν τήν πίστιν, τήν χάριν καί τόν ἁγιασμόν τοῦ ῾Αγίου Πνεύματος.
ε) Παραδέχομαι καί τιμῶ τούς ἱερούς Κανόνας τῶν ἁγίων ᾿Αποστόλων, τῶν ἁγίων 7 Οἰκουμενικῶν Συνόδων, καί τῶν ἀνεγνωρισμένων Τοπικῶν, ὡς καί τούς ἱερούς Κανόνας τῶν κατά μέρος ῾Αγίων Πατέρων, τῶν ἐν τῷ ἱερῷ Πηδαλίῳ τῆς ᾿Εκκλησίας διαλαμβανομένων, ὡς καί τήν ἐπί ῾Ιερεμίου τοῦ Β΄, ἐν Κωνσταντινουπόλει κατά τό 1583, 1587 καί 1593 συγκληθεῖσαν μεγάλην Σύνοδον, τήν ἀναθεματίσασαν τό νέον ἡμερολόγιον καί πᾶσαν ἄλλην καινοτομίαν, καθώς καί τήν ἐν ἔτει 1848 συγκληθεῖσαν ἐπίσης μεγάλην Πανορθόδοξον Σύνοδον Πατριαρχῶν τῆς ᾿Ανατολῆς, τήν καταδικάσασαν καί ἀναθεματίσασαν καί πάλιν πάντα νεωτερισμόν καί πᾶσαν καινοτομίαν "ὡς ὑπαγόρευμα τοῦ διαβόλου".
στ) Παραδέχομαι καί φυλάττω ἁπρίξ πάντα τά δόγματα τῆς ᾿Ορθοδόξου ᾿Ανατολικῆς ᾿Εκκλησίας, τά ἀναφερόμενα εἰς τά πρόσωπα εἰς τήν λατρείαν τῆς ὑπερουσίου Θεότητος, καί εἰς ὅλας γενικῶς τάς ἱεράς Παραδόσεις τῆς ᾿Ορθοδόξου ᾿Εκκλησίας, ἐγγράφους καί ἀγράφους, ἀποστολικάς καί Πατερικάς, συμφώνως τῷ Μεγάλῳ Πατρί ἁγίῳ Βασιλείῳ λέγοντι: "Εἰ γάρ ἐπιχειρήσαιμεν τά ἄγραφα τῶν ἐθῶν, ὡς μή μεγάλην ἔχοντα τήν δύναμιν, παραιτεῖσθαι, λάθοιμεν ἄν εἰς αὐτά τά καίρια ζημιοῦντες τό Εὐαγγέλιον".
ζ) Καί τέλος πάντα ὅσα πρεσβεύει, δοξάζει, τηρεῖ καί φυλάττει ἀπ᾿ ἀρχῆς μέχρι τοῦ νῦν ἡ ᾿Ορθόδοξος τοῦ Χριστοῦ ᾿Ανατολική ᾿Εκκλησία, ἡ Πνευματική ἡμῶν Μήτηρ, παραδέχομαι, ὁμολογῶ, τηρῶ καί φυλάττω· καί μήτε κατά ἕν ἰῶτα ἤ μίαν κεραίαν δέν ἀποκλίνω αὐτῆς μέχρι τελευταίας μου ἀναπνοῆς, ὡς γνήσιον καί πιστόν αὐτῆς τέκνον· ἀπεναντίας δέ ἀναθεματίζω, ἀποκηρύττω καί ἀποστρέφομαι πάντα, ὅσα Αὕτη ἀναθεματίζει, ἀποκηρύττει καί ἀποστρέφεται, ὡς καί τόν νεωτερισμόν τοῦ Παπικοῦ ἑορτολογίου.
Τέλος μετά τῶν θεοπνεύστων ἁγίων Πατέρων ἠμῶν καί Οἰκουμενικῶν Διδασκάλων ἀναφωνῶ: "Εἴ τις πᾶσαν παράδοσιν ᾿Εκκλησιαστικήν ἔγγραφον ἤ ἄγραφον ἀθετεῖ ἀνάθεμα" καί "῞Απαντα τά παρά τήν ᾿Εκκλησιαστικήν παράδοσιν καί διδασκαλίαν καί ὑποτύπωσιν τῶν ἀγίων καί Θεοφόρων Πατέρων καινοτομηθέντα ἤ μετά τοῦτο πραχθησόμενα ἀνάθεμα τρίς"
῾Υπογράφομαι τέκνον γνήσιον τῆς Μιᾶς, ῾Αγίας, Καθολικῆς καί ᾿Ανατολικῆς Γνησίας ᾿Ορθοδόξου τοῦ Χριστοῦ ᾿Εκκλησίας
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