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The Apostolic Succession of the Matthewites Derives From A Freemason and Ecumenist “Patriarch” In his book “Elenchos Kai Anatrope” Mr. Gkoutzidis writes about the various ecclesiological books that were printed by the Zealot Athonite fathers: “At the very same time important documents of an ecclesiological nature are circulated by the Zealot Hieromonks who had departed Mt. Athos, the foremost of which was the then Hieromonk and later Bishop and Archbishop of the G.O.C., Matthew Karpathakis. From among these documents we mention the most important, namely, ‘Apostasias Elenchos,’ ‘Distomos Romphaia’ published in 1934 and ‘Phos tois en Skotei’ published in 1936, which widely shocked the innovative process of Chrysostom Papadopoulos…” From the last of these Athonite books, ‘Phos tois en Skotei’ of 1936, we provide the following quote: “…Therefore, the Official Church of Chrysostom Papadopoulos, recognized by the State, is naked and deprived of the grace and gift of God, because it betrayed the Faith of our Christ by its tolerance and collaboration with atheistic Judeo‐Masonry!!!...” Below is a photocopy of the actual page from which the quote is taken: We agree wholeheartedly with the above quote, that if a bishop enslaves himself to antichristian and satanic Judeo‐Masonry, his mysteries are invalid and his hierarchical status is “naked and deprived of the grace and gift of God.” But unfortunately, “Archbishop” Chrysostom of Athens was not the first, nor was he the last, of these Mason “hierarchs.” Among the masons of high rank also happened to be the Ecumenical Patriarch Joachim III, the first Masonic “Patriarch” of Constantinople. This information is derived firstly from the official website of the “Grand Lodge of Greece,” as well as from several books published by the Zealot Fathers themselves, many of which refer to Joachim III as “the first Mason Ecumenical Patriarch.” On the Greek version of Wikipedia, in the article regarding Joachim III, we read: “According to the official website of the Grand Lodge of Greece, he was a member of the Masonic Lodge called ‘Progress.’ (Πρόοδος).” And he wasn’t only a Mason, but also an Ecumenist. In the Patriarchal Encyclical of 1904 he asked of the Primates of the Autocephalous Orthodox Churches to discuss the following: “a) the meeting and strengthening by concordance and love, of the Holy Orthodox Churches of God, b) the possibility of relation and Christian love and rapprochement of our Churches with the two great branches of Christianity, namely, Catholicism and Protestantism, c) how it is possible for the Orthodox Church to approach the so‐called Old Catholics, who desire a union with us, and d) whether it is possible or not for us to formulate and better adjust our current Calendar.” He also wrote: “It is beloved of God and Evangelical for me to ask of the leadership of the Holy Autocephalous Churches regarding our present and future relations with the two great branches of Christianity, the Western Church and the Protestant Churches. And it is known that every genuine Christian must pray and petition, as is found in the texts of our Church, for the Evangelical Unity, a teaching constituting a pious and heartfelt desire in the Orthodox Faith, for the unity of them and all who believe in Christ…” Further down he writes: “Not without worth is our attention towards the issue of a common calendar, so that we can adequate document things said and written, using the same proposed systems of reform of our Julian Calendar, which has been kept by the Orthodox Church for a long time. [This reform shall take place] either by adopting the Gregorian Calendar, since [the Julian Calendar] is scientifically lacking, whereas this one is more accurate. We must consequently also consider the transformation of our ecclesiastical Paschalion. Regarding this topic, the opinions are divided, as we can see from the resulted specific opinions of our Orthodox people…” Thus, ‘Ecumenical Patriarch’ Joachim III was not only a Mason (member of the Lodge called ‘Progress’), but he was also a branch theory Ecumenist (he called Catholicism and Protestantism ‘branches of Christianity’ and he expressed a desire for unity with them). Additionally he was also in favour of the reform of the ecclesiastical calendar, either by the adoption of the Gregorian Calendar or the creation of a new calendar. In any case his purpose is spelled out quite clearly as “common calendar,” meaning a single calendar for Westerns and Orthodox, to better promote their unity. In other words, ‘Patrarch’ Joachim III was the forerunner of ‘Archbishop’ Chrysostom Papadopoulos! He was the ‘Metaxakis’ before Meletius Metaxakis!!! But this very Mason, Ecumenist and very‐well‐would‐have‐been New Calendarist ‘Patriarch’ is the very bishop who consecrated Metropolitan Chrysostom Kavouridis of Florina in 1909, who in turn consecrated Bishop Matthew of Bresthena in 1935! In other words, the Apostolic Succession of the Matthewites derives from a Mason, Ecumenist and Modernist ‘Patriarch’!!! So by what means does Bp. Kirykos Kontogiannis and Mr. Eleutherius Gkoutzidis preach to us that supposedly Bishop Matthew offered a “pure” line of Apostolic Succession, whereas all other lines (Russian Church Abroad, etc) are looked upon as “unclean”? What could be more unclean than a consecration derived from a Mason, Ecumenist and Modernist ‘Patriarch’ such as Joachim III??? Such a line of Apostolic Succession is by far as “unclean” as one can possibly get! Yet Bp. Kirykos presents it as some kind of “spotless bastion” of Apostolic Succession! The fact that Joachim III was a Mason is enough to disqualify the validity of this line, without even mentioning the fact he was also a ‘branch‐theory’ believing Ecumenist heretic, and was also in favour of the reformation of the ecclesiastical calendar! But the hypocrisy doesn’t stop there. This Mason, Ecumenist and Modernist ‘Patriarch’ Joachim III did not only pass on the Apostolic Succession to the Matthewites. He was also the very ‘Patriarch’ who blessed the Holy Chrism in 1903 and again in 1912, the very Holy Chrism that the Matthewites were using until as late as 1958! Thus the Matthewites were rechrismating converts from New Calendarism by anointing them with the Holy Chrism blessed by a Freemason, Ecumenist and Modernist ‘Patriarch’!!! Behold a photograph of ‘Patriarch’ Joachim III and the Synod of the Ecumenical Patriarchate shortly after the blessing of the Holy Chrism on Holy Thursday, 1912: The consecration of Holy Chrism by Patriarch Joachim III in 1912 Now let us again read the quote from “Phos tois en Skotei” published in 1936: “…Therefore, the Official Church of Chrysostom Papadopoulos, recognized by the State, is naked and deprived of the grace and gift of God, because it betrayed the Faith of our Christ by its tolerance and collaboration with atheistic Judeo‐ Masonry!!!...” What does this mean? This means that according to their own ecclesiology, the Matthewites THEMSELVES are “naked and deprived of the grace and gift of God” because they derive not only their Apostolic Succession but even their Holy Chrism from a ‘Patriarch’ who “betrayed the Faith of our Christ by his tolerance and collaboration with atheistic Judeo‐Masonry!!!...” Alas! But let the Matthewites rethink as to whether they truly do have “pure” Apostolic Succession and “valid mysteries” before they dare to judge or doubt the Apostolic Succession and Valid Mysteries of the historic Russian Orthodox Church Abroad, and the Acacian hierarchy it founded in Greece.
The First Synod and the Consecrations of 1935 In 1935, two hierarchs of the Orthodox Church of Greece (Metropolitan Germanus Mavromatis of Demetrias and Metropolitan Chrysostom Demetriou of Zacynthus) and one retired hierarch of the Ecumenical Patriarchate (Metropolitan Chrysostom Kavourides of Florina) joined the Sacred Struggle and assumed the leadership of the Old Calendarists of Greece. Germanus of Demetrias became the President of the Holy Synod and the Locum Tenens of the Metropolis of Athens. This act was most canonical because the innovative “Archbishop” Chrysostom Papadopoulos of Athens had illegally usurped the Archdiocesan throne in 1923, whereas the lawful Archbishop was Theocletus Menopoulos (+1931). Assisted by the Metropolitans Chrysostom of Florina and Chrysostom of Zacynthus, Metropolitan Germanus of Demetrias, as the canonical and lawful President of the Synod, performed, in Keratea of Attica, the consecrations of four new bishops. Those consecrated were Bishop Germanus Varykopoulos of the Cyclades, Bishop Christopher Chatzis of Megaris, Bishop Polycarp Liosis of Diaulia, and Bishop Matthew Karpathakis of Bresthena. The first three Metropolitans and the abovementioned newly‐ordained four Bishops constituted the first re‐establishment of the canonical Holy Synod of the Orthodox Church of Greece since the time of Archbishop Theocletus Menopoulos of Athens, who had been dismissed in 1923 and reposed in 1931.
Lékař stomatolog Lékař Amouneh Patrik Benová Martina Blašková Irena Egorchenkova Olga Fejtek Martin Fichtlová Eva Foustka Tomáš Jelínek Petr Jelínek Petr Jelínková Alžběta Jelínková Věra Konečná Ivana Konečný Jan Kopejtko Stanislav Korálová Milena Kreuzová Jana Krymus Andriy Kučerová Daniela Lukáčová Viera Mareš Ondřej Marešová Jana Mošnová Daniela Mouratidi Eleni Nováčková Pavlína Odvody Zdeněk Papadopoulos Konstantinos Papež Jakub Papoušková Zdeňka Pavlečková Eva Pech Libor Petrášová Jana Přibyl Vojtěch Přibylová Jana Révay Jaroslav Révayová Hana Říčař Vlastimil Schreiner Vratislav Schreinerová Lucie Sintai Vasiliki Socha Zdeněk Sochová Yvetta Solar Vladimír Solarová Iva Svobodová věra Šácha Petr Šilov Dimitrios Škrdlantová Ivana Valentová Jana Zakharovskyi Dmytro Pohotovstní služba je vždy od 9.00 do 12.00 hodin.
Visualizing the ecosystem of Computer Science: A network approach through Stack Overflow Konstantinos Papadopoulos Department of Computer Science Boston University email@example.com Yue Lei Department of Computer Science Boston University firstname.lastname@example.org Abstract In this paper we examined and visualized the relationship of technologytags in the field of Computer Science. Using public data from user posts made on Stack Overflow from 2010 to 2015 we computed and analysed a similarity network for the most popular technologies and their relationship and communities within them. The visualization of our network can be found at http://bit.ly/1TbZAyz Keywords: Data Mining, Network Analysis, Technology Similarity, Stack Overflow *** Introduction Computer science is a field that is evolving very rapidly. Year to year, new technologies, methodologies, libraries and techniques are being introduced at a rate that may be hard to follow.
Übersicht nach Schüler/innen 076 Lindner, Hendrik 077 Looß, Désirée 078 Loreth, Marvin 079 Maier, Julia 080 Massong, Miriam 081 Maulhardt, Constanze 082 Most, Ronja 083 Müller, Robert 085 Naraievska, Maryna 086 Ningel, Hanno 087 Ontiveros, Tina 088 Orleth, Friederike 089 Oswald, Gabi 090 Oswald, Saskia 091 Papadopoulos, Stavros 092 Pfänder, Christoph 093 Rau, Jaana 094 Rau, Rosanna 095 Reber, Amando 096 Rebmann, Hannah 097 Reck, Stefan 098 Rein, Moritz 099 Rieker, Franziska 100 Risow, Robert 101 Rommel, Milena winprosa 2011.0522 © cmh * Stuttgart, 1987 - 2011 143 Schüler/innen -- -- -- -- ge4 (Ser) -- -- -- -- Mi:07:35/08:00-240/241 -- -- -- -- rev4 (Scw) -- -- -- -- Di:14:35/15:00-014/015 -- -- -- -- besLL!
To the pious Orthodox Greek people, The Faith of our Fathers is at trial. The enemies – and many are cunning – lurk outside the National and Ecclesiastical bastions. They who betray the precious treasure of our National and Religious ideology and cast their eyes away from the valuable pearl of Orthodoxy make use of every treachery and machination to demolish the unshakeable bulwarks of our National and Ecclesiastical glory and repute. Materialists, Communists, Chiliasts [i.e., Jehovah’s Witnesses], Theosophists, Masons, and other manifold internal and external enemies, undermine the unshakeable and unbreakable bulwarks of our National and Ecclesiastical constitution and indestructible power. These insolent and cunning enemies, due to the tolerance of the State and the inactivity of the Church, succeeded in penetrating into all of the levels of Greek Society. These effluent haters of our National and Ecclesiastical ideology, attempt, under the guise of progress and individual freedom, to corrupt the National and Ecclesiastical conscience of Greek Society. Thus we ring the warning bells. Greek Orthodox civilians, awaken, be alert in regards to the unyielding forefront of the Nation and the Church, so that these guile‐minded and manifold enemies do not dissipate the valuable treasure of our ancestral and glorious heritage. Do not be sluggish; do not be afraid of imprisonment for the sake of defending the endangered Orthodox Faith, and the National Traditions which are everywhere undermined. The enemies are many and resourceful. The Church’s institutions are unprotected, the Ecclesiastical bulwarks are defenseless, the National Traditions are ignored, the National ideals are under persecution. And on the contrary, the soul‐destroying teachings of the Materialists and the subversive doctrines of the Communists are methodical and persistent. The poisonous and growing net of the different antinational and antireligious propagandas choke the very heart of the Nation and Church. The poisonous and malodorous fumes of faithlessness, of materialism, destructive selfishness, fill the atmosphere of Greece to the point of suffocation. Unfortunately, the alleged resistance is inconclusive, the defense of the Ecclesiastical institutions and National traditions is lifeless and listless, the struggle against the disease‐causing germs, that corrode our National and Ecclesiastical organism, is powerless and useless. For this reason, the ramparts of our National ideology and the bulwarks of Orthodoxy began, one after the other, to fall to the torrential and precipitous irrepressibility of our opponents. The appointed leaders and guardians for the defense of our National and Ecclesiastical Traditions, are faint‐hearted and do not have the courage or guts to resist head on. The resistance and defense cannot be obtained without a national pulse and loyalty to the ideals of the homeland and the religion. We require that national and religious zeal that our fathers had, with which they glorified the Church and Nation. The leaders of the Nation and the Church should have that Greek genius and that religious pulse, by which the Orthodox Greek race increased in works, being reborn in the baptismal font of Hellenic Christian culture. Yes, faith is needed in struggles; we need moral solidity; we need spiritual courage; an iron will, bravery, and unshakable hope, are necessary for the success of the struggle. These are all qualifications that are created by faith in the ideals of the homeland and the religion. But the appointed guardians of the Ecclesiastical ramparts, lacking faith and moral courage, not only fail to show the required resistance against the opponents, not only fail to dig new trenches that are able to compete against the contemporary polemics, but they also, with a completely clear conscience, raze to the ground whatever the veteran strugglers built through our National and Ecclesiastical Traditions. An example is the recently disposed citadel of the Traditional Patristic Calendar, which, like an unbreakable barrier, appreciably separated the Orthodox from the heretics and infidels. The cunning enemies of Orthodoxy tried many times to destroy this defensive bastion, but they kicked towards centers. This is because they always had to confront the Doorkeepers and Housemaster of the Church, sleeplessly watching over the unyielding bastions of Orthodoxy. Indeed, the Fathers of the Church were themselves not unaware of theory in which the Gregorian calendar was considered more perfect, time‐wise, than the Julian. Yet they never ceased defending the Traditional Patristic Calendar! This is because they honored the tradition of the Seven Ecumenical Councils and the perpetual practice of the Eastern Orthodox Church. Inasmuch as the Holy Fathers of the First Ecumenical Council interlocked the Julian calendar with the Paschal Canon, the Orthodox Festal Calendar, and the Sunday Cycle of Gospel Readings, it served as a component of Divine worship and a unifying link between universal Orthodoxy, as well as an irremovable bastion against heresy and infidelity. Yet this irremovable bastion was shattered without a fight, and not by the age‐old enemies of Orthodoxy, but by those appointed as its guardians, the Ecclesiastical Doorkeepers and Housemasters. For this reason, the current administrators of the Church of Greece, breaking apart the unity of Orthodoxy through the calendar innovation, and dividing the Orthodox Greek nation into two opposing calendar parties, did not only break the Ecclesiastical Tradition that was instilled by the Seven Ecumenical Councils and ratified by the age‐old practice of the Eastern Orthodox Church, but they also broke the dogma regarding the One, Holy, Catholic and Apostolic Church. Thus, the current administrators of the Church of Greece, by their unilateral, uncanonical, and irresponsible introduction of the Gregorian calendar, tore themselves off from the entire body of Orthodoxy, and declared themselves in essence [κατ’ οὐσίαν] schismatics compared to the other Orthodox Churches, which stand upon the ground of the Seven Ecumenical Councils and the Orthodox institutions and traditions, and upon the Churches of Jerusalem, Antioch, Serbia, Poland, the Holy Mountain [of Athos], the God‐trodden Mt. Sinai, etc. That these things are so, is also confirmed by the excellent lawyers, theologians and professors of the National University, when it appointed a committee to study the calendar issue, and one of the members happened to be the [current] Archbishop of Athens, [Chrysostom Papadopoulos], who at that time was a Professor of Ecclesiastical History at the National University. Here is what that Committee stated regarding the calendar issue: “All the Orthodox Churches, even if they are Autocephalous in their internal administration, do not fall apart because they are united to each other through the Dogmas and Synodical Decrees and Canons…No Orthodox Autocephalous Church can separate itself from the rest and accept the new calendar without becoming schismatic in the eyes of the others.” Accordingly, since His Beatitude, the Archbishop of Athens, through his own signature, declares himself a schismatic, what further need do we have of witnesses, so that we can prove that he and his like‐minded hierarchs have made themselves schismatics, by breaking apart the unity of Orthodoxy through the innovation of the calendar, and splitting the Ecclesiastical and National soul of the Orthodox Greek people? This same Beatitude, in one of his works regarding the calendar issue, commenting on one of the epistles of Ecumenical Patriarch Jeremias II, says the following: “The letter of Patriarch Jeremias II indicates in an excellent manner the position which the Orthodox Church immediately took against the Gregorian modification of the calendar. The Church considered it yet another of the many innovations of Old Rome, a universal scandal, and an arbitrary affront to the Synodical Canons and Constitutions. The reform of the calendar is not only a matter of astronomy but also pertains to the Church... Hence, the Pope had no right to reform the calendar, [for in so doing] he proved that he esteems himself superior to the Ecumenical Councils. Consequently, the Orthodox Church has not been in favour of the reform of the calendar...” Apart from these violations of the canons, there are also important moral issues, which stem from that very Archdiocese, requiring the cleansing of the clergy of every rank, for the elevation of the workers of the Church and the increase of the prestige of the Orthodox Greek Church. Therefore, we leave it up to the Orthodox Greek people, to judge whether His Beatitude, the Archbishop, disagrees with himself, and whether or not he tramples the Orthodox Constitutions and Sacred Canons, and whether or not he is fit to be the President of the Orthodox Greek Church, the highest feature and the most glorious post, which is meant to protect the Orthodox Christian and National ideology. We always disagreed with this innovation of the calendar, but we submitted to the decision of the majority of the hierarchy by ecclesiastical economy, on the one hand, so as to prevent an ecclesiastical schism, and on the other hand, because we had the hope that the Hierarchy, wanting to prevent the division of its flock, would have hastened to return to the Orthodox calendar cycle. But since the schism was caused even without us, in the realms of the Church, between the Orthodox Christians themselves who became divided because of the new calendar, and since the Hierarchy after an entire twelve‐year period, not only did not take heed to return to the Orthodox calendar for the sake of the unity of the flock and the pacification of the Church, but it also persecuted the Old Calendarists! Therefore, we were compelled by the suggestion of our consciences, to declare to His Beatitude, the Archbishop, that we sever every communion with him, because he is a Schismatic even according to his own confession, and we make a fervent petition to the portion of the Greek people who accepted the new calendar in good faith, thinking that this is not contrary to Orthodoxy, as was declared by the innovative Archbishop of Athens in the past, that they too denounce the Gregorian calendar, as unorthodox, and let us trumpet out to the Schismatic Archbishop, the words of wise Joseph Bryennius: “We shall never renounce Thee, O beloved Orthodoxy! We shall never be untrue to thee, O revered tradition of the Fathers! We shall never forsake thee, O Mother Piety! In Thee were we born; and in Thee do we live; and in Thee shall we repose. And if the times require, we shall die ten thousand times for Thee!”
Project Canterbury The Episcopal and Greek Churches Report of an Unofficial Conference on Unity Between Members of the Episcopal Church in America and His Grace, Meletios Metaxakis, Metropolitan of Athens, And His Advisers. October 26, 1918. New York: Department of Missions, 1920 PREFACE THE desire for closer communion between the Eastern Orthodox Church and the various branches of the Anglican Church is by no means confined to the Anglican Communion. Many interesting efforts have been made during the past two centuries, a resume of which may be found in the recent publication of the Department of Missions of the Episcopal Church entitled Historical Contact Between the Anglican and Eastern Orthodox Churches. The most significant approaches of recent times have been those between the Anglican and the Russian and the Greek Churches; and of late the Syrian Church of India which claims foundation by the Apostle Saint Thomas. Evdokim, the last Archbishop sent to America by the Holy Governing Synod of Russia in the year 1915, brought with him instructions that he should work for a closer understanding with the Episcopal Church in America. As a result, a series of conferences were held in the Spring of 1916. At these conferences the question of Anglican Orders, the Apostolical Canons and the Seventh Oecumenical Council were discussed. The Russians were willing to accept the conclusions of Professor Sokoloff, as set forth in his thesis for the degree of Doctor of Divinity, approved by the Holy Governing Synod of Russia. In this thesis he proved the historical continuity of Anglican Orders, and the intention to conform to the practice of the ancient Church. He expressed some suspicion concerning the belief of part of the Anglican Church in the nature of the sacraments, but maintained that this could not be of sufficient magnitude to prevent the free operation of the Holy Spirit. The Russian members of the conference, while accepting this conclusion, pointed out that further steps toward inter‐communion could only be made by an oecumenical council. The following is quoted from the above‐mentioned publication: The Apostolical Canons were considered one by one. With explanations on both sides, the two Churches were found to be in substantial agreement. In connection with canon forty‐six, the Archbishop stated that the Russian Church would accept any Anglican Baptism or any other Catholic Baptism. Difficulties concerning the frequent so‐called ʺperiods of fastingʺ were removed by rendering the word ʺfastingʺ as ʺabstinence.ʺ Both Anglicans and Russians agreed that only two fast‐days were enjoined on their members‐‐ Ash‐Wednesday and Good Friday. The Seventh Oecumenical Council was fully discussed. Satisfactory explanations were given by both sides, but no final decision was reached. Before the conference could be reconvened, the Archbishop was summoned to a General Conference of the Orthodox Church at Moscow. During the past year the Syrian Church and the Anglican Church in India have been giving very full and careful consideration to the question of Reunion and it is hoped that some working basis may be speedily established. As a preliminary to this present conference, the writer addressed, with the approval of the members of the conference representing the Episcopal Church, a letter to the Metropolitan which became the basis of discussion. This letter has been published as one of the pamphlets of this series under the title, An Anglican Programme for Reunion. These conferences were followed by a series of other conferences in England which took up the thoughts contained in the American programme, as is shown in the following quotation from the preface to the above‐mentioned letter: At the first conference the American position was reviewed and it was mutually agreed that the present aim of such conference was not for union in the sense of ʺcorporate solidarityʺ based on the restoration of intercommunion, but through clear understanding of each otherʹs position. The general understanding was that there was no real bar to communion between the two Churches and it was desirable that it should be permitted, but that such permission could only be given through the action of a General Council. The third of these series of conferences was held at Oxford. About forty representatives of the Anglican Church attended. The questions of Baptism and Confirmation were considered by this conference. It was shown that, until the eighteenth century, re‐baptism of non‐Orthodox was never practiced. It was then introduced as a protest against the custom in the Latin Church of baptizing, not only living Orthodox, but in many cases, even the dead. Under order of Patriarch Joachim III, it has become the Greek custom not to re‐baptize Anglicans who have been baptized by English priests. In the matter of Confirmation it was shown that in the cases of the Orthodox, the custom of anointing with oil, called Holy Chrism, differs to some extent from our Confirmation. It is regarded as a seal of orthodoxy and should not be viewed as repetition of Confirmation. Even in the Orthodox Church lapsed communicants must receive Chrism again before restoration. The fourth conference was held in the Jerusalem Chapel of Westminster Abbey, under the presidency of the Bishop of Winchester. This discussion was confined to the consideration of the Seventh Oecumenical Council. It is not felt by the Greeks that the number of differences on this point touch doctrinal or even disciplinary principles. The Metropolitan stated that there was no difficulty tin the subject. From what he had seen of Anglican Churches, he was assured as to our practice. He further stated that he was strongly opposed to the practice of ascribing certain virtues and power to particular icons, and that he himself had written strongly against this practice, and that the Holy Synod of Greece had issued directions against it.ʺ Those brought in contact with the Metropolitan of Athens, and those who followed the work of the Commission on Faith and Order can testify to the evident desire of the authorities of the East for closer union with the Anglican Church as soon as conditions permit. This report is submitted because there is much loose thinking and careless utterance on every side concerning the position of the Orthodox Church and the relation of the Episcopal Church to her sister Churches of the East. It seems not merely wise, but necessary, to place before Church people a document showing how the minds of leading thinkers of both Episcopal and Orthodox Churches are approaching this most momentous problem of Intercommunion and Church Unity. THE CONFERENCE BY common agreement, representatives of the Greek Orthodox Church and delegates from the American Branch of the Anglican and Eastern Association and of the Christian Unity Foundation of the Episcopal Church, met in the Bible Room of the Library of the General Theological Seminary, Saturday, October 26, 1918, at ten oʹclock. There were present as representing the Greek Orthodox Church: His Grace, the Most Reverend Meletios Metaxakis, Metropolitan of Greece; the Very Reverend Chrysostomos Papadopoulos, D.D., Professor of the University of Athens and Director of the Theological Seminary ʺRizariosʺ; Hamilcar Alivisatos, D.D., Director of the Ecclesiastical Department of the Ministry of Religion and Education, Athens, and Mr. Tsolainos, who acted as interpreter. The Episcopal Church was represented by the Right Reverend Frederick Courtney; the Right Reverend Frederick J. Kinsman, Bishop of Delaware; the Right Reverend James H. Darlington, D.D., Bishop of Harrisburg; the Very Reverend Hughell Fosbroke, Dean of the General Theological Seminary; the Reverend Francis J. Hall, D.D., Professor of Dogmatic Theology in the General Theological Seminary; the Reverend Rockland T. Homans, the Reverend William Chauncey Emhardt, Secretary of the American Branch of the Anglican and Eastern Association and of the Christian Unity Foundation; Robert H. Gardiner, Esquire, Secretary of the Commission for a World Conference on Faith and Order; and Seraphim G. Canoutas, Esquire. The Right Reverend Edward M. Parker, D.D., Bishop of New Hampshire, telegraphed his inability to be present. His Grace the Metropolitan presided over the Greek delegation and Dr. Alivisatos acted as secretary. The Right Reverend Frederick Courtney presided over the American delegation and the Reverend W. C. Emhardt acted as secretary. Bishop Courtney opened the conference with prayer and made the following remarks: ʺOur brethren of the Greek Church, as well as the Anglican, have received copies of the letter to His Grace which our secretary has drawn up; and which lies before us this morning. It is clear to all those who have taken active part in efforts to draw together, that it is of no use any longer to congratulate each other upon points on which we agree, so long as we hold back those things on which we differ. The points on which we agree are not those which have caused the separation, but the things concerning which we differ. So long as we assume that the conditions which separate us now are the same as those which have held us apart, we are in line for removing those things which separate us. We are making the valleys to be filled and the mountains to be brought low and making possible a revival of the spirit of unity. It is in the hope of effecting this that we are gathered together. Doctrinal differences underlie the things that differentiate us from each other. The proper way to begin this conference would be to ask the Greeks what they think of some of the propositions laid down in the letter, beginning first with the question of the Validity of Anglican Orders, and then proceeding to the ʺFilioque Clauseʺ in the Creed and other topics suggested. ʺWill His Grace kindly state what is his view concerning the Validity of Anglican Orders?ʺ The Metropolitan: ʺI am greatly moved indeed, and it is with feelings of great emotion that I come to this conference around the table with such learned theologians of the Episcopal Church. Because it is the first time I have been given the opportunity to express, not only my personal desire, but the desire of my Church, that we may all be one. I understand that this conference is unofficial. Neither our Episcopal brethren, nor the Orthodox, officially represent their Churches. The fact, however, that we have come together in the spirit of prayer and love to discuss these questions, is a clear and eloquent proof that we are on the desired road to unity. I would wish, that in discussing these questions of ecclesiastical importance in the presence of such theological experts, that I were as well equipped for the undertaking as you are. Unfortunately, however, from the day that I graduated from the Theological Seminary at Jerusalem, I have been absorbed in the great question of the day, which has been the salvation of Christians from the sword of the invader of the Orient. ʺUnfortunately, because we have been confronted in the Near East with this problem of paramount importance, we leaders have not had the opportunity to think of these equally important questions. The occupants of three of the ancient thrones of Christendom, the Patriarch of Constantinople, the Patriarch of Antioch and the Patriarch of Jerusalem, have been constantly confronted with the question of how to save their own fold from extermination. These patriarchates represent a great number of Orthodox and their influence would be of prime importance in any deliberation. But they have not had time to send their bishops to a round‐table conference to deliberate on the questions of doctrine. A general synod, such as is so profitably held in your Church when you come together every three years, would have the same result, if we could hold the same sort of synod in the Near East. A conference similar to the one held by your Church was planned by the Patriarch of Constantinople in September, 1911, but he did not take place, owing to command of the Sultan that the bishops who attended would be subject to penalty of death. ʺIn 1906, when the Olympic games took place in Athens, the Metropolitan of Drama, now of Smyrna, passed through Athens. That was sufficient to cause an imperative demand of the Patriarch of Constantinople that the Metropolitan be punished, and in consequence he was transferred from Drama to Smyrna. From these facts you can see under what conditions the evolution of the Greek Church has been taking place. ʺAs I have stated in former conversations with my brethren of the Episcopal Church, we hope that, by the Grace of God, freedom and liberty will come to our race, and our bishops will be free to attend such conferences as we desire. I assure you that a great spirit of revival will be inaugurated and give proof of the revival of Grecian life of former times. ʺThe question of the freedom of the territory to be occupied in the Near East is not merely a question of the liberty of the people and the individual, but also
Deputy Chair, Kingston CCG 16.15 Improving management of ‘medically unexplained symptoms’ in primary care Nina Papadopoulos Psychologist and Senior DMP Practitioner &