Jean-Serge wrote:There had already been many good denunciations of ecumenism by several people in the past years; so I don't see where is the novelty in this text, neither in which extent it is exceptionally good compared to other condemnations... By the way, I don't see the link between the text and Discussion and criticism of GOC-K & SiR Union. I would have put it in Theology and Tradition section.
It was the Ecclesiological Document (EC) that really started this discussion and criticism, specifically Section VI.
This new document written by Met. Cyprian: The Ecclesiocidal Heresy of Ecumenism Is Laying Waste to the Apostolicity of the Church (EH) is along the same lines in that it also condemns Ecumenism and Sergianism, but most importantly, it goes further and mentions St. Paul and St. Philaret of the ROCOR. Furthermore, it is current in that it mentions tears of repentance which resulted in this reunion. Evidently, the laity were not privileged to see these tears and to realize the extent of the heart felt gratitude of these SiR bishops who journeyed many miles and years to see this reunion.
Here are some very pregnant excerpts that are even stronger than those in the initial EC or revised EC document, and are far stronger than the verbiage used by Met. Chrysostomos. Might this document be addressing some of Met. Chyrsostomos' points in his Feb. 2014 email encyclical to his Etna flock?
From Section I: Notice the mention of tears of self-reproach and repentance. Does this answer your question, Jean-Serge? I think Met. Cyprian is attempting to show that at least he is repentant and grateful for this GOC-K/SiR union.
Yea, for all of these reasons, since times of old, in our day, and yet at this very moment, we crown the memory and the Icon of the Holy Apostle Paul with sweet-smelling flowers of thanksgiving and glorification; with the noetic fragrance of faith, hope, and love; and, as well, with tears of self-reproach and repentance, in that we have not proved ourselves worthy of these heavenly gifts.
From Section 2: Notice the word: Apostolicity. Syncreticism attacks one of the pillars of the very foundation of our Church, Apostolicity, as Christ called and ordained His chosen Twelve, who successively ordained bishops to govern the Holy Church. This Mystery of Iniquity would like to destroy the Church's very foundation if possible.
This fourth attribute of the Church, [Apostolicity] which is indissolubly conjoined with Her Oneness, Holiness, and Catholicity, is under unremitting and open attack in our day from the “ecclesiocidal” heresy of ecumenism.
The reference made by the Holy Apostle Paul to the “foundation of the Apostles and Prophets” (5) is of the utmost significance today, since both the Prophets and the Apostles—and, of course, their successors—fought steadfastly against syncretism, that is, the mingling of the Holy Faith with the alien elements of idolatry and heresy; opposed the adulteration of the Truth; condemned the gradual domination of indifference toward the Truth; and bore witness against the annulment of our relationship with the revealed God of truth and salvation.
4 Ephesians 2:19-20.
5 See note 4.
...
From Section 2 again: Notice the phrase: Mystery of Iniquity. This phrase is much stronger than the verbiage in the EC.
Within this perspective, the so-called ecumenical movement, which appeared and evolved, during the past century, with the aim of reuniting divided and fragmented Christianity, is syncretistic in nature and forms part of the working of the “Mystery of Iniquity.”
From Section 2 (once again): The quote by Joannes Karmires sounds like it was almost copied verbatim from the documents of Vatican II where the Roman Catholic Church asserts that all Christian Churches (Orthodox and Protestant) are part of Christ's Church whether they choose to accept this fact or not.
It was only to be expected that this outright ecclesiological syncretism, which operates within the boundaries of Christianity, would also enter into the domain of other religions in the form of interfaith syncretism, ultimately, indeed, to be set forth by the Orthodox ecumenists as follows:
The Orthodox Church acknowledges the existence of a Church in the broadest sense, or rather of churches outside the true Orthodox Church (ecclesia extra ecclesiam [church(es) outside the Church]), and also of Christians outside Her walls and boundaries (extra muros [outside the walls]), to which the all-powerful saving Grace of God extends unimpeded. (14)
14 Ioannes Karmires, “Ἡ σωτηρία τῶν ἐκτὸς τῆς Ἐκκλησίας ἀνθρώπων τοῦ Θεοῦ” [The salvation of the people of God outside the Church], Πρακτικὰ Ἀκαδημίας Ἀθηνῶν , Vol. LVI (1981), pp. 401-402.
to be continued
