Vechi calendariști

Acest articol (sau părți din el) este propus spre traducere din limba engleză! Dacă doriți să vă asumați acestă traducere (parțial sau integral), anunțați acest lucru pe pagina de discuții a articolului. De asemenea, dacă nu ați făcut-o deja, citiți pagina de ajutor Traduceri din limba engleză.

Vechi calendariștii sunt creștini ortodocși care s-au opus utilizării calendarului liturgic iulian revizuit (un a calendar similar celui Gregorian combinat cu Pascalia ortodoxă) la începutul secolului XX ajungând chiar la limitarea sau întreruperea Comuniunii cu acei ortodocși care au trecut la calendarul iulian revizuit. Prin citarea anatemelor din secolul al XVI-lea împotriva calendarului gregorian emise de trei sinoade pan-ortodoxe din Constantinopol, împreună cu diferite condamnări de la sinoade locale, ei au devenit unii dintre cei mai vocali critici nu numai ai noului calendar liturgic, dar și ai ecumenismului în general, care este văzut ca fiind cauza rădăcină a revizuirii calendarului.

Istoric

În 1920, Patriarhul Locum Tenens, Doroteu de Prusa, a emis o Enciclică "Către Bisericile lui Hristos de pretutindeni", care a marcat oficial participarea Ortodoxiei la Mișcarea Ecumenică. (Vezi Ecumenism.) Enciclica, prilejuită de formarea Ligii Națiunilor cu acest eveniment în vedere, a dat unsprezece sugestii astfel încât "deasupra tuturor, dragostea trebuie reaprinsă și întărită între biserici, astfel încât să nu se mai considere una pe alta străine și necunoscute, ci înrudite și făcând parte din casa lui Hristos și “moștenitori, membre ale aceluiași trup și părtași la promisiunea lui Dumnezeu în Hristos” (Eph. 3:6)." (par. 6.) Prima dintre sugestii era "Acceptarea unui calendar uniform de slujire a marilor sărbători creștine în același timp pentru toate bisericile."

În 1921, a fost convocat un sinod la Atena, condus de Mitropolitul Gherman din Demetria, vice-președintele Sfântului Sinod, care l-a demis pe Arhiepiscopul Meletie (Metaxakis) al Atenei, cunoscut pentru activvitatea sa ecumenică anterioară, deoarece a recunoscut guvernul revoluționar Venizelos din Grecia. Meletie a fost apoi înscăunat ca Patriarh al Constantinopolului în 21 noiembrie 1921, unde și-a reluat programul ecumenic, deși anterior, candidatura sa fusese respinsă de Sfântul Sinod al Constantinopolului în 1912.

În 1923, s-a ținut un "Congres Pan-Ortodox" (nu este un termen obișnuit pentru o adunare a ierarhilor ortodocși) sub președinția lui Meletie și constituit din șase episcopi, doi laici și un arhimandrit, din câteva biserici locale (niciuna dintre membrele Pentarhiei nu a trimis reprezentanți, cu excepția Constantinopolului). Mitropolitul Anastasie al Bisericii Rusiei de Pretutindeni a participat la primele ședințe, fiind în zonă. El a declarat că Sfântul Sinod nu i-a dat nici un fel de instrucțiuni în această chestiune și a plecat curând. În total, mai puțin de jumătate din bisericile locale au fost reprezentate de cineva. Scopul întâlnirii a fost implementarea sugestiilor din documentul din 1920 împreună cu alte propuneri care au fost în mare parte respinse, cum ar fi ridicarea la rangul de episcopi a bărbaților însurați sau recăsătorirea preoților văduvi (sesiunile trei și patru). La întâlnirea finală au fost prezenți și reprezentanți ai Bisericii Anglicane, prin fostul Episcop Gore de Oxford. La aceste ședințe, s-a hotărât că nimic nu stă în calea unuinii ecleziastice ortodoxă-anglicană. Ca răspuns, o comisie compusă din cinci membrii din Grecia (printre care și pe atunci arhimandritul, ulterior arhiepiscopul Hrisostom Chrysostom Papadopulos al Atenei) s-a adunat pentru a chestiona utilizarea noului calendar și a găsit că "Nici una dintre ele [Biserici Ortodoxe locale] nu se poate separa de celelalte și adopta noul calendar fără să devină schismatică în relația cu celelate."

Grecia

Adevărata Biserică Ortodoxă a Greciei

Redarea artistică a apariției Semnului Crucii lângă Atena, 1925

În 1924, episcopii Bisericii Greciei, au implementat, sub coordonarea arhiepiscopului Hrisostom Papadopulos, schimbările de calendar discutate la "Congresul pan-ortodox " din 1923. În consecință, mitropolitul Gherman Demetrias s-a pensionat în semn de protest. Astfel a apărut mișcarea "Vechi calendariștilor" ca opoziție la calndarul iulian revizuit. Mișcarea era susținută de către călugării atoniți care au încurajat respingerea schimbării calndarului, sute de preoți parohi refuzând să recunoască schimbarea calendarului, alături de zeci de mănăstiri de pe cuprinsul Greciei. S-au format grupuri și asociații de laici pentru păstrarea calendarului iulian în uz, în ciuda persecuțiilor autorităților.

În 1925, a avut loc probabil cel mai cunoscut eveniment legat de vechiul calendar: o cruce mare a apărut deasupra unei biserici aparținând de vechi calendariști la praznicul Înălțării Sfintei Cruci , apariție văzută de aproximativ două mii de oameni, printre care și membrii echipajului de poliție care venise să aresteze preoții, dintre care mulți s-au și convertit în acea noapte.

În 1935, după mai mult de zece ani, trei mitropoliți, Gherman de Demetrias, fostul mitropolit de Florina, Hrisostom (Kavouridis) și Hrisostom (Demetriou) de Zakynthos l-au declarat pe arhiepiscopul de Atena schismatic:

"Those who now administer the Church of Greece have divided the unity of Orthodoxy through the calendar innovation, and have split the Greek Orthodox People into two opposing calendar parts. They have not only violated an Ecclesiastical Tradition which was consecrated by the Seven Ecumenical Councils and sanctioned by the age-old practice of the Eastern Orthodox Church, but have also touched the Dogma of the One, Holy, Catholic and Apostolic Church. Therefore those who now administer the Greek Church have, by their unilateral, anticanonical and unthinking introduction of the Gregorian calendar, cut themselves off completely from the trunk of Orthodoxy, and have declared themselves to be in essence schismatics in relation to the Orthodox Churches which stand on the foundation of the Seven Ecumenical Councils and the Orthodox laws and Traditions, the Churches of Jerusalem, Antioch, Serbia, Poland, the Holy Mountain and the God-trodden Mountain of Sinai, etc....That this is so was confirmed by the Commission made up of the best jurists and theologian-professors of the National University which was appointed to study the calendar question, and one of whose members happened to be his Blessedness the Archbishop of Athens in his then capacity as professor of Church History in the National University...Since his Beatitude the Archbishop of Athens has by his own signature declared himself to be a Schismatic, what need do we have of witnesses to demonstrate that he and the hierarchs who think like him have become Schismatics, in that they have split the unity of Orthodoxy through the calendar innovation and divided the Ecclesiastical and ethnic soul of the Greek Orthodox People?"

From April 23rd to April 26th 1935 the ordination of four new bishops took place. Ordained were the Archmandrites: Germanos (Barikopoulos) as Bishop of Kyklades, Christoforos (Hatzis) as Bishop of Megaris, Polycarp (Liosis) as Bishop of Diavleia, and Bishop Matthew (Karpathakes) of Bresthena).

Schisma florinită/mateită

By the 1940s, two parties had formed within the Church of Greece: the Florinites (under Metropolitan Chrysostom (Kavourides) of Florina) and the Matthewites (under Bp. Matthew (Karpathakis) of Bresthena). The schism originated in Metropolitan Chrysostom's hesitation to consider the mysteries of the State Church as graceless, whereas the adherents of Bishop Matthew (the "Matthewites") maintained the rigorist position: that State Church was schismatic and therefore graceless.

In 1948, Bishop Matthew singlehandedly consecrated another bishop, and together they made more new bishops, furthering the rift and causing many former Matthewite clergy to join ranks with the Florintes. After the death of Bishop Matthew, however, Chrysostom of Florina reaffirmed the decision of 1935 declaring the New Calendar State Church as schismatic. The declaration had as its motivation to heal the Matthewite schism. Nonetheless, the irenic gesture went unheeded and the Matthewites proceeded to elect Archbishop Agathagelos to the rank of Primate of Athens in 1958.

Floriniții

After the death of Metropolitan Chrysostom, the Florinites had no bishops, and Metropolitan Chrysostom advised his flock to go under the protection of the Matthewite bishops. Fearing the repercussions, however, the Florinites opted to seek a new hierarchy and appealed to Bishops of the Russian Orthodox Church Outside Russia to help them. In 1960, Archimandrite Akakios Pappas was made a bishop with the title of Bishop of Talantion for these communities without the official blessing of the ROCOR Synod by Archbishop Seraphim (Ivanov) of Chicago and Bishop Theophilus (Ionescu), an anti-communist Romanian bishop under the ROCOR, whose parishes followed the new calendar. The following year, the ROCOR elected and ordained Archimandrite Petros Astyfides as Bishop of Astoria in order to serve as archpastor of the Greek Old Calendarist immigrant communities in the United States and Canada. Later Bishop Akakios of Talantion and Archbishop Leontius (Filipovich) of Chile of ROCOR ordained five more bishops in Greece. Thus in 1961, Akakios of Talantion became the new First-Hierarch of the restored Florinite Synod. He died, however, in 1963. The Synod thus proceeded to elect Auxentios Pastras, Bishop of Gardikion, to be their new leader as Archbishop of Athens. The ROCOR under Metropolitan Philaret recognized the validity of the consecrations in 1969.

Diviziuni în cadrul floriniților

The Restored Florinite Synod of the True Orthodox Church of Greece was fraught with problems by the 1970s, and two major separations occurred during the lifetime of Archbishop Auxentios. However, few doubt that Archbishop Auxentios himself was of a saintly character, albeit a poor bishop. Recently there have been attempts to rehabilitate his memory (Archbishop Auxentios died in 1994); most of his synod, barely held together by the 1980s. In 1979, two Florinite Metropolitans, Kallistos of Corinth and Antonios of Attica, unilaterally consecrated seven Archimandrites to the episcopacy in an attempt to counteract the irregularities they perceived in the administration of Archbishop Auxentios. This led to the formation of the short-lived Kallistite Synod, most of whose members reconciled themselves with the main body of the Florinite Synod by 1985.

The Genuine Orthodox Church of Greece: In 1986, Archbishop Auxentios was removed from the Archdiocese of Athens and the leadership of the Old Calendar Church of Greece. The Florinite Synod chose in 1986 a new leader in Archbishop Chrysostom (Kiousis), who demonstrated rather effectively that the True Orthodox in Greece were a force to be reckoned with. Choosing to take on the Greek legal system, court cases were held where it was demonstrated that the Old Calendarists of Greece were not schismatics. Though their public reputation had been tarnished over nearly two decades of divisions, their legal existence was, and is presently, safe. The synod of Archbishop Chrysostom of Athens represents today the main body of the True Orthodox Church of Greece. IN 2010, Archbishop Chrysostomos fell asleep in the Lord and was succeeded by Archbishop Kallinikos (Sarantopoulos).

The Auxentios Synod: Archbishop Auxentios was removed in 1986 by the Florinite Synod on account of a series of controversial episcopal ordinations conducted in the early 1980s with his apparent consent. Having the support of the dissenting minority of bishops, Auxentios proceeded to form a counter Synod. He died in 1994, having failed to reconcile with the Florinite Synod under Archbishop Chrysostom. The remaining parishes of the Auxentios Synod, however, elected Archbishop Maximos of Kephalonia as president in 1995. However, after a series of questionable ordinations and maladministration by Archbishop Maximos, the Auxentios Synod dissolved in the mid 1990's. In 2006, clergy and a bishop (Metropolitan Athanasios of Larissa) from the Auxentios Synod reconciled themselves with the main body of the Old Calendar Church in Greece and were admitted into the Synod of Archbishop Chrysostom. In North America, the parishes loyal to Auxentios under the American Bishops organized around Holy Transfiguration Monastery in Boston (HOCNA), left the Synod, and elected Makarios of Toronto as locum tenens of the see of Athens. Since 2008, HOCNA has been in a cordial dialogue with the Synod of Archbishop Chrysostom in hope of establishing closer ties.

The Synod-in-Resistance of Metropolitan Cyprian of Fili: The Synod in Resistance has its origins in the short-lived Kallistite Synod of 1979-1985. While its official ecclesiology is peculiar, the amount of work that Metropolitan Cyprian of Fili and his synod have done to assist the True Orthodox Church of Greece throughout the world is impressive, and must be noted. The church itself is rather small, but has been very effective in presenting intellectual arguments against the Church of Greece. It is headed by another defector from the Auxentios Synod, Cyprian (Koutsoumbas) of Fili, and holds an ecclesiology of “sick" and “healthy" churches, thus avoiding the repercussions that inevitably follow referring to the majority as subject to a schismatic body. Their ecclesiology is considered heretical by some of the more rigorist elements of the True Orthodox, although they were condemned on an ecclesiological basis by the Synod of Archbishop Chrysostom of Athens in 1986. In 2008, the Synod in Resistance and the Synod of Archbishop Chrysostom met for a number of high-profile meetings in the hope of developing closer ties.

The Makarian (Lamian) Synod: In 1995, a resistance faction of six bishops formed within the synod of Chrysostom (Kiousis) and separated itself over what they claimed to be a series of canonical infractions, headed by Metropolitan Kallinikos (Hatzis) of Lamia. The charges related to the trial of Metropolitan of Thessaloniki Euthymios (Orphanos), who had been charged with moral infractions, and the election of Bishop Vikentios (Malamatenios) of Avlona as Metropolitan of Peiraeus. By early 1997, the movement had fragmented into three groups, one of which reconciled with Archbishop Chrysostom (Kiousis). A second group, Paisios Loulourgas (Met. of America) and Vikentios Malamatenios (titular Bp. of Avlona), submitted to the Ecumenical Patiarchate. Later that same year, Kallinikos of Lamia and Euthymios of Thessaloniki proceeded to ordain five titular bishops in an attempt to create a new synod. In 2003, they finally decided to elect a primate, and elected Makarios (Kavakides) of Athens. A good deal of their membership was then lost, as many who did not see themselves as separate from the Kiousis synod were forced to decide between the two.

Mateiții

For all the negative press the Matthewites have received over the years due to the strictness of their position, their church has been strangely free from long lasting schisms. Only two separations are worthy of note from the main body, and while they had the potential to destroy the unity that exists within the Matthewite True Orthodox Church of Greece, they did not. The first Primate of Athens selected by the Matthewites was Agathangelos of Athens, who reposed in 1967. Andreas of Athens, one of the original three bishops made, was elected to the primacy in 1972; unitl his death in 2005 he was one of the oldest and longest-reigning of Orthodox bishops in the world.

Diviziuni în cadrul mateiților

The Synod of Archbishop Nicholas: In February, 2003, Archbishop Andreas of Athens retired, and Archbishop Nicholas of Athens, considered by many to have a progressive vision for the Matthewite church, was elected. Extremely popular with younger Matthewites, Archbishop Nicholas seems generally poised to keep the Matthewite synod united. However, it has been advanced that Archbishop Andreas retired in violation of the canons.

The Gregorian Synod: Under the primacy of Andreas of Athens, there were virtually no divisions in the Matthewites until 1995, when Metropolitan Gregory of Messinia separated with a small majority of the synod (five versus four), ostensibly over the issue of the "God the Father" icon and the related issues of Western-style icons in general. However, with the deaths of three of their bishops, the remaining two split, one remaining completely alone from the eldest hierarch, and the with Gregorios of Messinia naming three more bishops (Abramios, Pavlos, and Nectarios).

The Synod of Metropolitan Kirykos: Originally not a schism proper, Metropolitan Kirykos and two other bishops of the synod refused to recognize the retirement of Archbishop Andreas or the enthronement of the new Archbishop, but continued to remain a member of the Synod of Archbishop Nicholas. Finally, in 2005, after several attempts, the Synod of Abp Nicholas endeavored to depose Metropolitan Kirykos, who has since added five Bishops to his Synod in a number of countries.

Romania

Adevărata Biserică Ortodoxă din Romania

În 1924, mitropolit Miron al Bisericii României a introdus noul calendar în uzul Bisericii. Deși marea majoritate a românilor a acceptat schimbarea, schitul Acoperământul Maicii Domnului din nordul Moldovei a respins schimbarea. In 1925, led by Hieromonk Glicherie, some of the brethren left the skete to start an Old Calendarist group. When, in 1926 and 1929, Metropolitan Miron ordered Pascha to be celebrated according to the Gregorian Paschalion, a large number of faithful, including Russian émigrés, left the Church of Romania and joined the Old Calendarists. By 1936, the Old Calendarists numbered about 40 parishes. Beginning in 1935, at the order of Metropolitan Miron, the Old Calendarists were under persecution. By 1940, ten Old Calendarist priests had died in prison, and all of the Old Calendar churches had been shut down. Hieromonk Glicherie was imprisoned, but, at the beginning of World War II, released. By 1950, with the release of Hmk Glicherie and other priests from prison, many of the churches were rebuilt. In 1955, Metropolitan Galaktion left the Church of Romania to serve the Old Calendarists, and immediately ordained new priests and deacons. However, he was soon arrested, and placed under house arrest in Bucharest. While under house arrest, Metropolitan Galaktion consecrated three other bishops, including Hmk Glicherie, who, in 1957, became the Metropolitan of the True Orthodox Church of Romania. Since 1980, the Synod has been in full communion with the Synod of the True Orthodox Church of Greece presided by Metropolitan Kallistos of Corinth, then with the Holy Synod in Resistance presided by Metropolitan Cyprian of Fili. The Synod also maintains communion with the Old Calendar Orthodox Church of Bulgaria, headed by Bishop Photii. From 1994 to 2007 there was full communion with the Russian Orthodox Church outside Russia (ROCOR), but with the rapprochement between the ROCOR and the Moscow Patriarchate, communion with the ROCOR was severed.

Bulgaria

The majority of the faithful are in communion with the Synod in Resistance (see "Metropolitan Cyprian of Fili" above) and the Romanian Old Calendar Orthodox Church, but are an autonomous Church - The Old Calendar Orthodox Church of Bulgaria - and comprise a few dozen parishes under Bishop Photii of Triaditsa.

Statutul ecleziastic

The ecclesiastical and canonical status of the various Old Calendarist jurisdictions is complex. Some regard themselves as being the only true Orthodox Christians and thus view the mainstream Orthodox Church as being in apostasy. As such, they do not share either communion or concelebration with the mainstream churches. Other Old Calendarists (typically those "in resistance") have suspended concelebrations with mainstream clergy, but will still commune the faithful of mainstream jurisdictions. They thus see themselves as a reform movement within the Orthodox Church. The question of canonicity follows much the same sort of patterns.

Views from the mainstream Orthodox on the Old Calendarists range from trying to heal the various breaks in communion or concelebration to outright declarations that such groups are themselves apostates, that is, no longer Orthodox.

Ierarhii alternative

These churches refrain from both concelebration and communion with the mainstream Orthodox churches, regarding the hierarchies of the official churches to have apostasized and placed themselves outside Orthodoxy. In response, they have fully developed Synods in contrast to the official Church: for example, as there is an Archbishop of Athens, a rival Archbishop of Athens is elected to the see. With few exceptions, the Russian groups have not done the same due to the political climate, although the Rus-OC under Metropolitan Damascene of Moscow claims jurisdiction over the territory of the Patriarch of Moscow.

Such a claim is usually accompanied by the position that the corresponding official body is completely schismatic.

Biserici "din rezistență" sau "izolate"

These churches refrain from concelebration with the mainstream Orthodox churches, but do not consider themselves schismatic, nor have they formally declared the mainstream churches without grace. In general, they set up alternative hierarchies that use the names of sees that are not used by the state Church in question.

It is said that they would also communicate the faithful of those churches after confession. A notable exception is the Old Calendar Orthodox Church of Romania, who receive members of the New Calendar Churches by Chrismation.

Biserici pe țări sau jurisdicții

Grecia

• Florinites
  • Synod of Archbishop Kallinikos of Athens
  • Makarian/Lamian Synod
  • Cyprianite Synod)

• Matthewites
  • Synod of Archbishop Nicholas
  • Synod of Metropolitan Gregory of Messinia

Romania

• Old Calendar Orthodox Church of Romania

Bulgaria

• Old Calendar Orthodox Church of Bulgaria

America de Nord

These are the dioceses of larger Synods in North America:

• Genuine Greek Orthodox Church of America, Metropolitan Diocese of America (Synod of Archbishop Chrysostom)
• The Center For Traditionalist Orthodox Studies: Spiritual and monastic center for the Synod in Resistance in the U.S.
• Matthewite Parishes in America under Abp Nicholas of Athens
• Matthewite Parishes in America under Metr Kirykos of Mesogaia

Grupuri auto-intitulate "autonome" din America

These are bodies which claimed independence from their parent churches.

• Genuine Orthodox Church of America, under Archbishop Gregory of Denver

Izvoare

• Vladimir Moss, New Zion in Babylon: A History of the Orthodox Church throughout the World in the Twentieth Century (2010), Part II
• Vladimir Moss, New Zion in Babylon: A History of the Orthodox Church throughout the World in the Twentieth Century (2010), Part III

Legături externe

Informații generale

• Paradosis: The Original Internet E-mail Forum for Traditionalists
• The Euphrosynos Café: A Portal and Forum for all Old Calendar Orthodox Churches
  • Map of some Old Calendarist parishes in the West
• Format:El icon Christodoulos (Paraskevaides) of Athens. "ΚΕΦΑΛΑΙΟΝ ΠΕΜΠΤΟΝ. - ΙΙ. ΠΕΡΙΟΔΟΣ ΔΕΥΤΕΡΑ 1935-1947: Η ανταρσία των τριών Μητροπολιτών και αι μακροπρόθεσμοι συνέπειαι αυτής." In: ΙΣΤΟΡΙΚΗ ΚΑΙ ΚΑΝΟΝΙΚΗ ΘΕΩΡΗΣΙΣ ΤΟΥ ΠΑΛΑΙΟΗΜΕΡΟΛΟΓΙΤΙΚΟΥ ΖΗΤΗΜΑΤΟΣ ΚΑΤΑ ΤΕ ΤΗΝ ΓΕΝΕΣΙΝ ΚΑΙ ΤΗΝ ΕΞΕΛΙΞΙΝ ΑΥΤΟΥ ΕΝ ΕΛΛΑΔΙ. Myriobiblos.gr. Retrieved: 2013-08-14.

(Discussion of the three bishops who in 1935 declared their separation from the official Church of Greece: Metr. Germanos (Mavrommatis) of Demetrias (1907–1935); Metr. Chrysostom (Kavourides) of Florina (1926–1932), a retired bishop; and Metr. Chrysostomos (Demetriou) of Zakynthos)

Articole relevante

• The Calendar Question, by Fr. Basil Sakkas
• The Old Calendar Greek Orthodox Church: A Brief History, by Bishop Ambrose of Methone
• 1973-2003: Thirty Years of Ecclesiastical Developments, by Bishop Makarios of Petra
• An Ecclesiological Position Paper for Orthodox Opposed to the Panheresy of Ecumenism, by Metropolitan Cyprian of Oropos and Phyle
• The Ecclesiological Position of the Old Calendar Orthodox Church of Bulgaria, by Bishop Photii of Triaditsa
• The True Orthodox Church in Opposition to the Heresy of Ecumenism: Dogmatic and Canonical Issues, a text drawn up by the True Orthodox Churches of Greece and Romania, and the Russian Orthodox Church Abroad
• The Problem of Conservative New Calendarism, by Hieromonk Maximos (Maretta)
• Abbot Gabriel of Dionysiou Monastery on Mount Athos, Greece, on the calendar issue and the Old Calendarists
• Anti-Patristic: The Stance of the Zealot Old Calendarists, by Monk Basil of the Holy Monastery of Saint Gregory (Grigoriou), Mount Athos
• Old Calendarist Responses to the above link:
  • A Rejoinder to Fr. Basil Gregoriates and an Apology for Breaking Communion with Ecumenist Bishops. by Hieromonk Maximos (Maretta)
  • The Deficient Scholarship of Monk Basil’s Comments on the Allegedly Anti-Patristic Stand of the So-Called Old Calendarist Zealots, by Hieromonk Patapios (Barker)
• A Response to the above article by Hieromonk Patapios:
  • A Rejoinder to Hieromonk Patapios’ essay: “The Deficient Scholarship of Monk Basil’s Comments on the Allegedly Anti-Patristic Stand of the So-Called“Old Calendarist Zealots”, by Fr. John Whiteford

Site-uri oficiale

• Genuine Orthodox Church of Greece| Official website of the Synod of Archbishop Chrysostom of Athens
• Official website of the Holy Synod in Resistance

Categorie:Articole de calitate