Tag Archives: Eastern Papism

Pope Hildebrand (Gregory VII) and Bartholomew of Istanbul

 

Dictatus papae is a compilation of 27 heretical statements of powers arrogated to the Pope of Rome and included in Pope Gregory VII’s register in the year 1075:

  1. The Roman Church was founded solely by God.
  2. Only the Pope can with right be called “Universal”.
  3. He alone can depose or reinstate bishops.
  4. All bishops are below his Legate in council, even if a lower grade, and he can pass sentence of deposition against them.
  5. The Pope may depose the absent.
  6. Among other things, we ought not to remain in the same house with those excommunicated by him.
  7. For him alone is it lawful, according to the needs of the time, to make new laws, to assemble together new congregations, to make an abbey of a canonry, and, on the other hand, to divide a rich bishopric and unite the poor ones.
  8. He alone may use the Imperial Insignia.
  9. All princes shall kiss the feet of the Pope alone.
  10. His name alone shall be spoken in the churches.
  11. This is the only name in the world.
  12. It may be permitted to him to depose emperors.
  13. It may be permitted to him to transfer bishops, if need be.
  14. He has the power to ordain the clerk of any parish he wishes.
  15. He who is ordained by the Pope may preside over another church, but may not hold a subordinate position. Such a person may not receive a higher clerical grade from any other bishop.
  16. No synod shall be called a ‘General Synod’ without his order.
  17. No chapter and no book shall be considered canonical without his authority.
  18. A sentence passed by him may be retracted by no one. He alone may retract it.
  19. He himself may be judged by no one.
  20. No one shall dare to condemn any person who appeals to the Apostolic Chair.
  21. The more important cases of every church should be referred to the Apostolic See.
  22. The Roman Church has never erred. Nor will it err, to all eternity–Scripture being witness.
  23. The Roman Pontiff, if he has been canonically ordained, is undoubtedly made a saint by the merits of St. Peter, St. Ennodius Bishop of Pavia bearing witness, and many holy fathers agreeing with him. As it is contained in the decrees of Pope St. Symmachus.
  24. By his command and consent, it may be lawful for subordinates to bring accusations.
  25. He may depose and reinstate bishops without assembling a Synod.
  26. He who is not at peace with the Roman Church shall not be considered ‘catholic’.
  27. He may absolve subjects from their fealty to wicked men.

https://en.wikipedia.org/wiki/Dictatus_papae

Here, nearly 950 years later, is the  speech of the Patriarch of Constantinople Bartholomew, a graduate of the Gregorian University in Rome, started in 1551 by the founder of the Jesuits, and a well-known lover of and concelebrant with the Papacy, made at the Council of the Archbishops of the Patriarchate of Constantinople, held in Istanbul on September 1-4, 2018. His speech was not disputed by any bishop of the Church of Constantinople and was even met with general approval:

  1. The Ecumenical Patriarchate is, for Orthodoxy, a leaven “which leavens the whole lump” (cf. Gal. 5.9) of the Church and of history.”
  1. As the First Throne of Orthodoxy, the Ecumenical Patriarchate exercises a prophetic ministry, extending the mystery of the Catholic Church in Christ Jesus throughout the world in each era.”
  1. In the beginning was the Word . . . in him was life, and the life was the light of men.” (John 1.1,4) The beginning of the Orthodox Church is the Ecumenical Patriarchate; “in this is life, and the life is the light of the Churches.” The late Metropolitan Kyrillos of Gortyna and Arcadia, a beloved Hierarch of the Mother Church and personal friend, was right to underline that “Orthodoxy cannot exist without the Ecumenical Patriarchate.”
  1. …the Ecumenical Patriarchate … enjoys canonical jurisdiction and all apostolic privileges in its responsibility for safeguarding the unity and communion of the local Churches but also for the overall journey of Orthodoxy in the contemporary world and history. In this spirit, as President of the body of Orthodoxy, the Ecumenical Patriarch convened the Holy and Great Council in Crete in June 2016, the greatest ecclesiastical event in recent years.”
  1. The Ecumenical Patriarchate bears the responsibility of setting matters in ecclesiastical and canonical order because it alone has the canonical privilege as well as the prayer and blessing of the Church and the Ecumenical Councils to carry out this supreme and exceptional duty as a nurturing Mother and birth-giver of Churches. If the Ecumenical Patriarchate denies its responsibility and removes itself from the inter-Orthodox scene, then the local Churches will proceed “as sheep without a shepherd” (Matt. 9.36), expending their energy in ecclesiastical initiatives that conflate the humility of faith and the arrogance of power.”
  1. …We imagine that all of the Hierarchs serving within the jurisdiction of the Ecumenical Throne know very well that the 4th Ecumenical Council, among other decisions, honored the exceptional privilege of “the right to appeal” (ekkliton) of the Throne of Constantinople with the decrees of its 9thand 17th Canons. Numerous instances of the exercise of this right to appeal by Hierarchs and clergy of other jurisdictions have been recorded through the centuries in the historical journey of the Mother Church. Worthy of mention here is the determination of the canonist Miodrag Petrovic, that “the Archbishop of Constantinople alone has the privilege to judge and adjudicate conflicts of bishops, clergy and metropolitans of other patriarchs.” (Nomocanon on the 14 Titles and the Byzantine Commentators, p. 206).”
  1. The right reverend Bishop Kyrillos of Abydos, Professor at the National and Capodistrian University of Athens, a devout scholar of the written and spoken word, will address the unique privilege of the Church of Constantinople to receive the appeal of Hierarchs and clergy seeking refuge from all local Orthodox Churches in his presentation, entitled “The Privilege of Eccliton (Right to Appeal): Historical, Canonical and Theological Perspectives.” We gladly await his analysis of this subject…”

 

 

Victory in Presov – but the War Continues

The enthronement in Rusin Presov in Slovakia on 9 February of Archbishop Rostislav (Hont) as the new Metropolitan of the Local Church of the Czech Lands and Slovakia marks a victory for Orthodox consciousness against the modernist, US-dictated policies of the present regime of the Patriarchate of Constantinople. The failure by the Phanar to subjugate this Local Church with its 300 parishes, founded by the Russian Orthodox Church on 23 November 1951, is another defeat for the ageing episcopate of Constantinople and its unOrthodox, American policies.

The former head of this Local Church, the totally unreliable Metropolitan Christopher (Pulets), who seemed to have no firm bearings in either Church life or his personal life, was rejected in April 2013 for his compromises with Constantinople. Constantinople’s 87-year old candidate, the embittered, half-Serb Archbishop Symeon, was outvoted by the three young members of the Czech episcopate. The cause of Orthodoxy was much helped by Metropolitan Hilarion (Alfeyev) of the Russian Orthodox Church. On 9 December 2013 he outwitted the two Greek Metropolitans, sent by the Patriarchate of Constantinople to outvote, slander and discredit the three Czech bishops, when interfering Greek bishops have no legitimate vote, and so take over and colonise the Local Church of the Czech Lands and Slovakia.

Of course, this victory has to be set in the context of the wider anti-Orthodox movements of the US/EU-instigated and -subsidised rioting in Kiev, the attempt by Brussels to divide and rule the Serbian Orthodox Church, the US military threats against the Syrian government and the Schadenfreude attempts by the Western media to discredit the success of the Sochi Olympics. Only today the US-loathed but truly Orthodox Metropolitan of Montenegro, Metropolitan Amphilochiy, has called on the so easily bribed and venal politicians of Montenegro to stop ‘worshipping the golden calf of Brussels’. The victory also has to be set against today’s announcement by the aggressively anti-Orthodox new papacy in Rome that it is setting up a Uniat Exarchate in the Russian Crimea.

All these events come against the proposed March meeting in Constantinople – during the first week of Lent! – of the heads of the fourteen Local Orthodox Churches and the increasingly desperate attempts by the ageing Patriarchate of Constantinople to hold a US-dictated ‘Inter-Orthodox Conference’ in 2015. (Two Patriarchs have already said that they will not attend the March meeting and it is rapidly descending into a Pan-Hellenic club meeting). It seems unlikely that the free Orthodox Churches, uncompromised by Turkish politics, Greek philetism and US foreign politics and subsidies, will yield to Phanariot papist threats that their tiny Church is ‘without equals’.

Led by the Russian Orthodox Church. which has already recently had to endure Phanariot-inspired and US and EU-backed schisms in Estonia and England, as well as threats to Church unity in the western Ukraine and even in Russia, increasingly led by the dissident and semi-renovationist Protodeacon Andrei Kuraev, the free Local Churches are unlikely to accept the politically-inspired claims of the Phanar to be an Eastern Papacy.

For long the Russian Orthodox administrative services in Moscow have concentrated on diplomacy and openness to others. With all the above events, it is now realising that its truest and closest friends are precisely those who have long warned them of too open an approach to ecumenism, especially the Russian Orthodox patriots in the worldwide Russian Orthodox Church Outside Russia. It is typical that the enthronement of Metropolitan Rostislav was attended only by the Patriarchate of Antioch, freed over 100 years ago from Greek colonial tutelage by the Russian Orthodox Church, and the Polish Orthodox Church.

It is clear that there is now a bloc of free Local Churches which will resist any US-orchestrated claims by the Phanar to papist hegemony over the Orthosphere. With the coming completion of the international Orthodox centre at the New Jerusalem Monastery outside Moscow, the time is coming when the Russian Orthodox Church, multinational and multilingual, will return to assume its natural and obvious leadership of the Orthodox world.

2014: A Reality Check for the Phanar and a Year of Cleansing for Moscow?

The current attack of Church ecclesiology, issued on Orthodox Christmas Day, 7 January, by a representative of the Patriarchate of Constantinople, has amazed the Orthodox world (see our article: Is the Patriarchate of Constantinople Going to Become Uniat? of 8 January 2014). Traditional ecclesiology, eloquently expressed by the Russian Orthodox Church, which is 75% of the Orthodox world, states clearly that there is no such thing as ‘universal jurisdiction’ in the Church, only local jurisdiction. The Church is Local and the only universal jurisdiction is that of Christ. The Church, the Body of Christ, expresses this jurisdiction in the form of unity (of faith) in diversity (of human organisation). This unity in diversity of Church life is itself a reflection of Trinitarian Life, One God in Three Persons.

The renunciation of this unity in diversity, like the claim to universal jurisdiction, has always been associated with the imperialism of the pagan Roman Empire, which was carried over in Western Europe in its post-Orthodox religious organisation which in the second millennium came to be known as Roman Catholicism. This renunciation, in effect a renunciation of the Christian understanding and teaching of the Holy Trinity, has always been expressed by the isolationist, anti-Trinitarian doctrine known as the ‘filioque’. This is the original doctrinal difference which isolated Roman Catholicism from the Church of God and has made it into a mere expression of Western imperialism, together with its later offspring, Protestantism.

It seems that now, at the beginning of the third millennium, this same anti-Trinitarian imperialism may be adopted by the tiny Patriarchate of Constantinople. Apparently adopting the ethnocentric isolationism of Roman Catholicism, which firmly backs it in this, it is attempting to distance itself from Patristic theology and the rest of the Orthodox Church. This is a renunciation of the theological spiritual universalism of the Orthodox Tradition, preferring an ideological geographical universalism which says that ‘we have jurisdiction wherever there is a Greek or an anti-Russian nationalist dissident’. This philetism is clear from recent history in Czechoslovakia, England, the Ukraine, Estonia, Canada, and, further back, in Finland and France.

All this is clearly part of the new US attempt to neutralise the Russian Orthodox Church and civilisation and to split the Ukraine from the Orthodox Tradition and hand it over to the masonic forces in Istanbul. This attack on Holy Russia is the greatest since the 1941 invasion of the Ukraine and Belarus by the Nazis. Little wonder that those who support the role of the Patriarchate of Constantinople’s interference in the Ukraine are the very agents who recall with nostalgia the pro-Nazi Ukrainian SS and want to see the Ukraine join the German-led EU.

This attack on the Orthodox Church and Tradition, and specifically on the Russian Orthodox Church, comes at a time when the Church inside Russia is under attack for homosexual elements which have infiltrated it. Exposed by the dissident liberal and highly politicised deacon Andrei Kuraev, who has now been sacked, the existence of homosexual elements is in fact nothing new. It is in reality a hangover from the decadent Soviet period, when the Church inside Russia was infiltrated by such elements with the aid of the KGB, which sought only compromised individuals. Most interestingly, those elements, often connected with circles in St Petersburg and not with the Trinty-St Sergius Monastery outside Moscow, were all noted for their ecumenism and pro-Roman Catholic attitudes. In other words, in the context of the Russian Orthodox Church, homosexuality and ecumenism have always gone hand in hand (see our article ‘Why are there still Ecumenists? of 25 December 2013).

It is becoming increasingly clear that the Russian Orthodox Church is going to face a double attack in 2014, from outside and from inside. On the one hand, there is that from outside by US-inspired and pro-Vatican ideologists in the Patriarchate of Constantinople, who wish to see the Orthodox Church degenerate into a Uniat department of the Vatican. On the other hand, there is that from inside by the apostasy of ecumenist, homosexual elements, whose allies are in Constantinople and in pedophile-ridden Rome, whose ‘gay mafia’ is said to have caused the downfall of Pope Benedict XVI. We have known their names for many years. Both these groups share in exactly the same ideology.

2014 may well be the year when the Russian Church inside Russia is at last cleansed of the tiny post-Soviet minority of such elements. In this matter the faithful can be assured that they have the full and unwavering support of the Russian Orthodox Church Outside Russia. As for certain extremist, pro-Uniat individuals in the Patriarchate of Constantinople, having isolated themselves on the periphery of the Orthodox Church, they still have a chance to renounce ‘Halfodoxy’ and return to Orthodoxy. We will welcome their repentance. Perhaps His Holiness Patriarch Kyrill may yet even have to invite all the Orthodox First Hierarchs to the New Jerusalem Monastery outside Moscow in order to reaffirm the Orthodox teaching on jurisdiction and issue an anathema against this new (and old) heresy of universal jurisdiction.