Timeline Of When Each Local Church Full From Grace

[BenjaminMcCraw]

Met. Nicholas (Iuhosh) of Cinnicinati told me the ROCOR in Australia would commune both the Free Serbs under Bishop (St.) Petar (Bankerovich) of Canberra, who was recently glorified by the FSOC and the Serbian Patriarchate people in Australia. In America the ROCOR Bishops had a rather low opinion of the FSOC (especially Abp. Alypy) as they had gotten their consecrations after the repose of Vladyka Dionisije from the UAOC under Met. Grigori (Ohychuk) and had close relations with the GOC after the ROCOR broke communion with them in 1978. Another post on this forum goes over this in much greater detail.

The Serbian Patriarchate in 1945 was in a... odd position. Patriarch Gavrilo V was forced by the Communist government to recognize the MP for political reasons (this was also done at the behest of Met. Josif of Skopje, who collaborated with the Communists in an attempt to resolve the "Macedonian schism"). Many people -- including in the ROCOR and GOC -- thought the Soviets did legitimately end the persecutions against the Orthodox and Pat. Alexey I in 1945 did condemn Ecumenism and offered some resistance to Communist ideologies.

This didn't last long as the MP and Soviet state returned to their "old ways", but the Tito-Stalin split made the union with the MP not politically viable for Tito's Communists. Pat. Gavrilo V and his successor Pat. Vichentije II both stayed in good terms with the ROCOR -- and the ROCOR never broke with the SP as they thought it would be impolite after what the Serbian Church had done for the ROCOR -- the only evidence that the SP broke communion with the ROCOR was Met. Josif's request to do so in 1945 which was rejected.

I would say it wasn't acceptable in any case the Serbian Church went into communion with the MP, but we know how that worked out in the long run as the SP would eventually completely capitulate to the Communist government (which even Bp. Artemije of Prizhen noted in the 1990s, though he subscribed to bizarre and non-Orthodox ecclesiology) and joined the WCC in 1965.

post scriptum: Met. Nicholas knew St. Petar of Canberra and his succesor, I believe that was Vladyka Vasilije(?) though he might've been the Bishop of Western Europe, both of whom visited the ROCOR parishes in Australia and were quite well received.

Do you know the name of the post so that I can read more? Do you know the history of how the Free Serbians came to an end or are they still around? Knowing the connection to UAOC makes a lot of sense why there is so little information on the FSOC, in my study I have found anytime the UAOC is involved the situation becomes instantly messy and complicated.

[haralampopoulosjc]

What is the significance of 1962? Wasn't German elected Patriarch in 1958?

Also, is there any information on who these Serbian non-commemorators in Yugoslavia from the 1960s were?

[BenjaminMcCraw]

What is the significance of 1962? Wasn't German elected Patriarch in 1958?

Also, is there any information on who these Serbian non-commemorators in Yugoslavia from the 1960s were?

1962/1963/1964 is the years I have seen claimed for the beginning of the Free Serbian Orthodox Church and their rejection of the communists. I haven't found a definitive source yet so I go with the earliest date to err on the side of caution.

I don't think the FSOC are the same as non commemorators in Yugoslavia because as far as I know FSOC only existed among the Serbian diaspora, like the Serbian version of Rocor

[SavaBeljovic]

Met. Nicholas (Iuhosh) of Cinnicinati told me the ROCOR in Australia would commune both the Free Serbs under Bishop (St.) Petar (Bankerovich) of Canberra, who was recently glorified by the FSOC and the Serbian Patriarchate people in Australia. In America the ROCOR Bishops had a rather low opinion of the FSOC (especially Abp. Alypy) as they had gotten their consecrations after the repose of Vladyka Dionisije from the UAOC under Met. Grigori (Ohychuk) and had close relations with the GOC after the ROCOR broke communion with them in 1978. Another post on this forum goes over this in much greater detail.

The Serbian Patriarchate in 1945 was in a... odd position. Patriarch Gavrilo V was forced by the Communist government to recognize the MP for political reasons (this was also done at the behest of Met. Josif of Skopje, who collaborated with the Communists in an attempt to resolve the "Macedonian schism"). Many people -- including in the ROCOR and GOC -- thought the Soviets did legitimately end the persecutions against the Orthodox and Pat. Alexey I in 1945 did condemn Ecumenism and offered some resistance to Communist ideologies.

This didn't last long as the MP and Soviet state returned to their "old ways", but the Tito-Stalin split made the union with the MP not politically viable for Tito's Communists. Pat. Gavrilo V and his successor Pat. Vichentije II both stayed in good terms with the ROCOR -- and the ROCOR never broke with the SP as they thought it would be impolite after what the Serbian Church had done for the ROCOR -- the only evidence that the SP broke communion with the ROCOR was Met. Josif's request to do so in 1945 which was rejected.

I would say it wasn't acceptable in any case the Serbian Church went into communion with the MP, but we know how that worked out in the long run as the SP would eventually completely capitulate to the Communist government (which even Bp. Artemije of Prizhen noted in the 1990s, though he subscribed to bizarre and non-Orthodox ecclesiology) and joined the WCC in 1965.

post scriptum: Met. Nicholas knew St. Petar of Canberra and his succesor, I believe that was Vladyka Vasilije(?) though he might've been the Bishop of Western Europe, both of whom visited the ROCOR parishes in Australia and were quite well received.

Do you know the name of the post so that I can read more? Do you know the history of how the Free Serbians came to an end or are they still around? Knowing the connection to UAOC makes a lot of sense why there is so little information on the FSOC, in my study I have found anytime the UAOC is involved the situation becomes instantly messy and complicated.

Much of the information can be found in the thread "Sergianism in Yugoslavia", especially the information provided by our dearest brother Thomas Deretich. The FSOC still exist as a semi-autonomous Church in communion with the GOC-K, they have a Bishop in Australia, Vladyka Hristofer of Canberra.

For UAOC history I am something of an archivist of any and all history related to them and have put a few threads and original articles about their history on this forum (I plan on making more in the future once I finish up with the Serbian New Martyrs volumes later this year)

[haralampopoulosjc]

One of the biggest mistakes that the ROCOR made was not recognizing and entering into communion with the FSOC.

[haralampopoulosjc]

Met. Nicholas (Iuhosh) of Cinnicinati told me the ROCOR in Australia would commune both the Free Serbs under Bishop (St.) Petar (Bankerovich) of Canberra, who was recently glorified by the FSOC and the Serbian Patriarchate people in Australia. In America the ROCOR Bishops had a rather low opinion of the FSOC (especially Abp. Alypy) as they had gotten their consecrations after the repose of Vladyka Dionisije from the UAOC under Met. Grigori (Ohychuk) and had close relations with the GOC after the ROCOR broke communion with them in 1978. Another post on this forum goes over this in much greater detail.

The Serbian Patriarchate in 1945 was in a... odd position. Patriarch Gavrilo V was forced by the Communist government to recognize the MP for political reasons (this was also done at the behest of Met. Josif of Skopje, who collaborated with the Communists in an attempt to resolve the "Macedonian schism"). Many people -- including in the ROCOR and GOC -- thought the Soviets did legitimately end the persecutions against the Orthodox and Pat. Alexey I in 1945 did condemn Ecumenism and offered some resistance to Communist ideologies.

This didn't last long as the MP and Soviet state returned to their "old ways", but the Tito-Stalin split made the union with the MP not politically viable for Tito's Communists. Pat. Gavrilo V and his successor Pat. Vichentije II both stayed in good terms with the ROCOR -- and the ROCOR never broke with the SP as they thought it would be impolite after what the Serbian Church had done for the ROCOR -- the only evidence that the SP broke communion with the ROCOR was Met. Josif's request to do so in 1945 which was rejected.

I would say it wasn't acceptable in any case the Serbian Church went into communion with the MP, but we know how that worked out in the long run as the SP would eventually completely capitulate to the Communist government (which even Bp. Artemije of Prizhen noted in the 1990s, though he subscribed to bizarre and non-Orthodox ecclesiology) and joined the WCC in 1965.

post scriptum: Met. Nicholas knew St. Petar of Canberra and his succesor, I believe that was Vladyka Vasilije(?) though he might've been the Bishop of Western Europe, both of whom visited the ROCOR parishes in Australia and were quite well received.

Do you know the name of the post so that I can read more? Do you know the history of how the Free Serbians came to an end or are they still around? Knowing the connection to UAOC makes a lot of sense why there is so little information on the FSOC, in my study I have found anytime the UAOC is involved the situation becomes instantly messy and complicated.

Much of the information can be found in the thread "Sergianism in Yugoslavia", especially the information provided by our dearest brother Thomas Deretich. The FSOC still exist as a semi-autonomous Church in communion with the GOC-K, they have a Bishop in Australia, Vladyka Hristofer of Canberra.

For UAOC history I am something of an archivist of any and all history related to them and have put a few threads and original articles about their history on this forum (I plan on making more in the future once I finish up with the Serbian New Martyrs volumes later this year)

Do we know if Saint Justin of Celije supported the Free Serbs?

[haralampopoulosjc]

Otherwise we have to go case by case with each Synod acknowledging the fog of war and the idea that synods retained grace even if they were unknowingly in tangential communion with heretics until they themselves went into communion with the Living Church, the Soviet Church, or the Ecumenists, or were condemned by name by a Genuine Orthodox Synod.

That seems like the best way to go about it. Like we've already demonstrated with the Local Churches of the Eleventh Century, not every local church fell from grace simultaneously. The "Lightswitch Theory" of gracelessness doesn't hold water in the context of Church history.