Changes

{{expertTOCright}}

'''Old Calendarists''' are groups of Orthodox Christians who are in various levels oppose the use of "resistance" against the mainstream Revised Julian liturgical calendar (a calendar with similarities to the Gregorian, combined with the Orthodox churches, identified mainly by their insistence on Paschalion) in the early 20th century to the extent of breaking or limiting Communion with those Orthodox who use of the Revised Julian Calendarcalendar. They are to be distinguished from Citing the mainstream churches which simply follow 16th-century anathemas against the [[Julian Calendar]] yet remain Gregorian calendar issued by three Patriarchal and Pan-Orthodox Synods in [[full communion]] with Constantinople, as well as various condemnations by multiple local synods, they have become some of the most or all vocal critics not only of the new liturgical calendar, but of world Orthodoxy. Many Old Calendarists today say that their concerns about [[ecumenism]] are more significant than in general, which is seen as the ultimate cause of the calendar issuesrevision. ==History==

The termIn 1920, howeverthe Patriarchal Locum Tenens, is misleadingDorotheus of Prusa, as can be seen belowissued the Encyclical "Unto the Churches of Christ Everywhere"<ref>[http://incommunion.org/?p=142]</ref>, since all Russian churches which officially marked the entrance of any note, including Orthodox participation in the Ecumenical Movement. (See [[Church of Russia|Moscow PatriarchateEcumenism]].) The Encyclical, use tied to the older calendarformation of the League of Nations and with that end in mind, gave eleven suggestions so "''that above all, love should be rekindled and strengthened among the churches, so that they should no more consider one another as strangers and foreigners, but as relatives, and as being a part of the calendar was never an issue. Howeverhousehold of Christ and “fellow heirs, members of the Old Calendarists have, same body and partakers of the promise of God in general, always considered themselves spiritually united to Christ” (Eph. 3:6).''" (par. 6.) The first of the suggestions was "''By the acceptance of a uniform calendar for the Russian Catacomb Church. In correspondence with and concerning each other they are usually styled with one celebration of the three terms belowgreat Christian feasts at the same time by all the churches.''"

The mainstream churches have varying positions on different Old Calendarist churchesIn 1921, ranging from an active desire to restore unity to a denial council was called in Athens, led by Metropolitan [[Germanos of Demetrias]], the Old Calendarists' OrthodoxyVice-President of the Holy Synod, deposing Archbishop [[Meletios_IV_(Metaxakis)_of_Constantinople|Meletios (Metaxakis)]] of Athens, who had previously known for ecumenical activity, for recognizing the revolutionary Venizelos government in Greece. Meletios was recognized as Patriarch of Constantinople on November 21, 1921, where he began his programs anew, though previously his candidacy was declined by the Holy Synod of Constantinople in 1912.

Some Old Calendarist groups are styled In 1923, a "Pan-Orthodox Congress" (not a normal term for any Orthodox meeting of hierarchs) was held under the presidency of Meletios composed of members, specifically six Bishops, two laymen, and an archimandrite, of a few of the local Churches (none of the members of the Pentarchy save Constantinople sent representatives). [[Anastasy (Gribanovsky) of Kishinev|Metropolitan Anastassy]] of the Russian Church Abroad attended its initial meeting, having been in the area. He declared that the Synod had given him no instructions on the matter and soon departed. In total, less than half of the local Churches were represented by anyone.<ref>http://www.orthodoxinfo.com/ecumenism/photii_2.aspx Bishop Photii of Triaditsa, "The 70th Anniversary of the Pan-Orthodox Congress", Orthodox Life, 1&2, 1994</ref> The purpose of the meeting was to implement the suggestions of the 1920 document, along with other proposals that were largely rejected, such as the elevation of married men to the Episcopate and the remarriage of widowed priests (sessions three and four). Representatives of the Anglican Church were present at the final meetings, specifically former Bishop Gore of Oxford. At these meetings, it was decided that nothing stood in the way of Orthodox-Anglican ecclesiastical union. In response, a five-member commission in Greece (of whom then Archimandrite, later Archbishop, Chrysostom Papadopolous of Athens) determined to study the question of the use of the New Calendar and found that "'''True Not a single one of them [local OrthodoxChurches] can separate from the others and adopt the New Calendar without becoming schismatic in relation to the others.''"<ref>' or '''Genuine Orthodox'Journal of the Government of the Greek Kingdom'', and both terms are used in this articlechapter 1, 24/25. 1. 1923, No. Some may 8, see also style themselves '''Traditionalist Orthodox'OEM'', 1989, Chapter 17, p. 73, as noted in [http://www.orthodoxinfo.com/ecumenism/photii_2.{{TOCright}}aspx]</ref>

In response to various currents within Protestantism to In 19201925, perhaps the Patriarchal Locum Tenens, Dorotheus of Prusa, issued the Encyclical "Unto most well-known phenomenon in the Churches of Christ Everywhere"[httpOld Calendar movement occurred://incommunion.org/?p=142], which officially marked a large cross over an secret Old Calendar Church in 1925 during the entrance feast of Orthodox participation in the Ecumenical Movement. (See [[Ecumenism]].) The Encyclical, tied to the formation exaltation of the League of Nations and with that end in mindHoly Cross, gave eleven suggestions so "''that above allwitnessed by approximately two thousand people, love should be rekindled and strengthened among including police intent on arresting the churches, so that they should no more consider one another as strangers and foreigners, but as relatives, and as being a part clergy of the household of Christ and “fellow heirsgroup, members many of the same body and partakers of the promise of God in Christ” (Ephwhom converted that night. 3<ref>[http:6)//www.''" (parorthodox. 6net/articles/cross-in-athens.) The first of the suggestions was "''By the acceptance of a uniform calendar for the celebration of the great Christian feasts at the same time by all the churches.''"html]</ref>

In 19211935, a council was called in Athensafter more than 10 years, three Metropolitans, led by Metropolitan [[Germanos of Demetrias]], the Vice-President former Metropolitan of the Holy SynodFlorina, deposing Archbishop [[Meletios_IV_Chrysostom (MetaxakisKavouridis)_of_Constantinople|Meletios and Chrysostomos (MetaxakisDemetriou)]] of Zakynthos declared the Archbishop of Athens, who had previously known for ecumenical activity, for recognizing the revolutionary Venizelos government in Greece[httpas schismatic and declared://orthodoxwiki.org/Meletios_IV_(Metaxakis)_of_Constantinople#Archbishop_of_Athens]. In a bizzare twist, Meletios was recognized as Patriarch of Constantinople on November 21, 1921, where he began his programs anew, though previously his candidacy was declined by the Holy Synod of Constantinople in 1912.

In 1923, a "Pan-Orthodox Congress''" was held under Those who now administer the presidency Church of Meletios which comprised Greece have divided the unity of members-- six BishopsOrthodoxy through the calendar innovation, and have split the Greek Orthodox People into two laymen, and opposing calendar parts. They have not only violated an archimandrite-- of a few of Ecclesiastical Tradition which was consecrated by the local Churches (none of Seven Ecumenical Councils and sanctioned by the members age-old practice of the Pentarchy save Constantinople sent representatives). [[Anastasy (Gribanovsky) of Kishinev|Metropolitan Anastassy]] of the Russian Eastern Orthodox Church Abroad attended its initial meeting, having been in but have also touched the Dogma of the areaOne, declared that the Synod had given him no instructions on the matterHoly, Catholic and soon departedApostolic Church. In totalTherefore those who now administer the Greek Church have, less than half of the local Churches were represented by so much as a layman. (see [http://www.orthodoxinfo.com/ecumenism/photii_2.aspx Photius of Triaditsatheir unilateral, "The 70th Anniversary anticanonical and unthinking introduction of the Pan-Orthodox Congress"Gregorian calendar, Orthodox Lifecut themselves off completely from the trunk of Orthodoxy, 1&2, 1994]). The purpose of the meeting was and have declared themselves to be in essence schismatics in relation to implement the suggestions of the 1920 document, along with other uncanonical changes Orthodox Churches which were largely rejected, such as stand on the elevation foundation of married men to the Episcopate Seven Ecumenical Councils and the remarriage of widowed priests (sessions three Orthodox laws and four). FinallyTraditions, the Anglicans were present at Churches of Jerusalem, Antioch, Serbia, Poland, the final meetings in Holy Mountain and the person of former Bishop Gore God-trodden Mountain of OxfordSinai, where it etc....That this is so was decided that nothing stood in confirmed by the way Commission made up of reunion. In response, a five-member commission in Greece (of whom then Archmandrite-- the best jurists and later Archbishop-theologian- Chrysostom Papadopolous professors of Athens) determined the National University which was appointed to study the calendar question , and one of whose members happened to be his Blessedness the use Archbishop of Athens in his then capacity as professor of Church History in the New Calendar and determined "''Not National University...Since his Beatitude the Archbishop of Athens has by his own signature declared himself to be a single one Schismatic, what need do we have of them [local Orthodox Churches] can separate from the others witnesses to demonstrate that he and adopt the New Calendar without becoming schismatic hierarchs who think like him have become Schismatics, in relation to that they have split the others.''" (''Journal unity of Orthodoxy through the calendar innovation and divided the Government Ecclesiastical and ethnic soul of the Greek KingdomOrthodox People?"'', chapter 1, 24<ref>[http://25www. 1orthodoxchristianbooks. 1923, Nocom/downloads/92_NEW_ZION_IN_BABYLON_PART_3. 8pdf] Cited in Moss, see also ''OEMNew Zion in Babylon'', 1989, Chapter 17Part 3, p. 73, as noted in [http://www.orthodoxinfo.com92</ecumenism/photii_2.aspx Photius].)ref>

===Greece===In 1924, From April 23rd to April 26th 1935 the [[bishop]]s ordination of four new bishops took place. Ordained were the [[Church Archmandrites: Germanos (Barikopoulos) as Bishop of Greece]]Kyklades, under Archbishop Chrysostom Papadopolous, implemented the calendar change discussed at the pan-Orthodox congress Christoforos (Hatzis) as Bishop of 1923. In responseMegaris, Metropolitan [[Germanos Polycarp (Liosis) as Bishop of Demetrias]]Diavleia, retired in protest. Lay groups and [[brotherhoods]] formed to keep the use Bishop Matthew (Karpathakes) of the Bresthena).<ref>[[Julian calendar]] alive, despite state persecution (Greece was an Orthodox country, and the Church enjoyed certain privileges from the state)http://www.hotca.org/index. In 1935, after more than 10 years, three bishops declared their separation from php?option=com_content&view=article&id=71:the official Church and declared that -change-in-the -calendar change was a schismatic act.-of-the-church-of-greece&catid=23:goc-history&Itemid=71]</ref>

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 issue had been the formerschism originated in Metropolitan Chrysostom's vacillation on whether hesitation to consider the mysteries of the State Church were still grace-filled. Both sides had their respective justifications for their positionsas graceless, and both were violently persecuted by whereas the state. The Matthewites were holding a more consistently applied position, but were accused adherents of ignoring Bishop Matthew (the existence of flexibility within "Matthewites") maintained the rigorist position: that State Church's tradition. That they labelled the Florinites as a whole as opportunists who were trying to ingratiate themselves with the state was unfortunate, and not altogether true for the followers of Metropolitan Chrysostom, schismatic and so the parties became psychologically distincttherefore graceless.

In the end, a real physical division was formed1948, whereas a real doctrinal division ended: 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 [[schism]]atic. (The reasons for this are uncleardeclaration had as its motivation to heal the Matthewite schism. Nonetheless, the irenic gesture went unheeded and speculations give various answers.) In any case, the Matthewites proceeded to elect Archbishop Agathagelos to the rank of Primate of Athens in 1958.

We will deal first with the major divisions of the '''''The Florinites, since their divisions have generally been larger and more permanent in nature, and then the Matthewites.'''''

====Divisions within the Florinites====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]]<ref>[http://www.roca.org/life_of_archbishop_seraphim.htm Archbishop Seraphim of Chicago] </ref> and Bp. Theophilos Bishop [[Theophilus (Ionescu) of Sèvres|Theophilus (Ionescu)]], a an anti-communist Romanian New Calendar Bishop 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 Bp. Bishop Akakios of Talantion and Archbishop Leonty [[Leontius (Filipovich) of Chile (]]<ref>[http://users.sisqtel.net/williams/archbishopleonty.html]</ref> 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 eventually recognized the validity of the secret consecrations in 1969.

All ''Divisions within the Florinites'' 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 current divisions 1980s. In 1979, two Florinite Metropolitans, Kallistos of Corinth and Antonios of Attica, unilaterally consecrated seven Archimandrites to the Florinites come from one 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 groups below:Florinite Synod by 1985.

'''The Auxentios Synod''': The First Florinite Synod of the True [[Genuine 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 1994Florinite); most |The Genuine Orthodox Church of his synod, barely held together by the 1980s, dissolved after his death into the three jurisdictions listed below. Greece]]''': In 1986, Archbishop Auxentios was removed from the Archdiocese of Athens and the leadership of the Old Calendar Church of Greece by a majority the . The Florinite bishops on account of Synod chose in 1986 a series of controversial episcopal ordinations conducted new leader in Archbishop Chrysostom (Kiousis), who demonstrated rather effectively that the early 1980s True Orthodox in Greece were a force to be reckoned with his apparent consent. Having the support of Choosing to take on the dissenting minority of bishopsGreek legal system, Auxentios proceeded to re-form his Synod, appealing for help to court cases were held where it was demonstrated that the [[Holy Synod Old Calendarists of Milan|Bishops Greece were not schismatics. Though their public reputation had been tarnished over nearly two decades of the West]]divisions, then independenttheir legal existence was, but under his omophorand is presently, for assistancesafe. He died in 1994, having failed to reconcile with the parishes The synod of the Florinite Synod under Archbishop Chrysostom Kiousis. The remaining parishes of Athens represents today the Auxentios Synod, however, elected Archbishop Maximos main body of Kephalonia to the throne True Orthodox Church of Athens on [[January 7]]Greece. IN 2010, 1995. In response to Maximos' request to revisit the ROCOR investigation of Fr Panteleimon (Metropoulos) of Holy Transfiguration Monastery Archbishop Chrysostomos fell asleep in Boston, the parishes loyal to Auxentios under the American Bishops organized around Holy Transfiguration Monastery in Boston Lord and was succeeded by Archbishop Kallinikos (see HOCNASarantopoulos), left the Synod, and elected Makarios of Toronto as locum tenens of the see of Athens.

'''[[Genuine Orthodox Church of Greece (Florinite)|The Chrysostomite Auxentios Synod]]''': Amidst charges Archbishop Auxentios was removed in 1986 by the Florinite Synod on account of maladministrationa 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 majority Florinite Synod under Archbishop Chrysostom. The remaining parishes of the Florinite synod chose Auxentios Synod, however, elected Archbishop Maximos of Kephalonia as president in 1986 1995. However, after a new leader in series of questionable ordinations and maladministration by Archbishop Chrysostom (Kiousis)Maximos, who demonstrated rather effectively that the True Orthodox Auxentios Synod dissolved in Greece were the mid 1990's. In 2006, clergy and a force to be reckoned bishop (Metropolitan Athanasios of Larissa) from the Auxentios Synod reconciled themselves with. Choosing to take on the Greek legal system, court cases were held where it was demonstrated that main body of the Old Calendarists of Calendar Church in Greece and were not schismaticsadmitted into the Synod of Archbishop Chrysostom. Though their public reputation had been tarnished over nearly two decades of divisionsIn North America, the parishes loyal to Auxentios under the American Bishops organized around Holy Transfiguration Monastery in Boston (HOCNA), their legal existence wasleft the Synod, and is presently, safe. The synod elected Makarios of Toronto as locum tenens of Chrysostom the see of Athens is today . Since 2008, HOCNA has been in a cordial dialogue with the largest synod Synod of the True Orthodox Church Archbishop Chrysostom in hope of Greeceestablishing closer ties.

'''The [[Holy Synod in Resistance|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 this church's 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 New Calendar State Churchof 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 only officially condemned on an ecclesiological basis by the Synod under of Archbishop Chrysostom of Athensin 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.<ref>[http://www.synodinresistance.org/Administration_en/E1a4028AnakoinosisDialogoy2-08.pdf]</ref>

'''[[Genuine Orthodox Church of Greece (Lamian Synod)|The Makarian (Lamian) Synod]]''': In 20081995, a resistance faction of six bishops formed within the two bodies met for synod of Chrysostom (Kiousis) and separated itself over what they claimed to be a number series of high-profile meetings in 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 hope movement had fragmented into three groups, one of which reconciled with Archbishop Chrysostom (Kiousis). A second group, Paisios Loulourgas (Met. of developing closer tiesAmerica) 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 [http://www[bishop|titular bishop]]s in an attempt to create a new synod.synodinresistanceIn 2003, they finally decided to elect a primate, and elected Makarios (Kavakides) of Athens.org/Administration_en/E1a4028AnakoinosisDialogoy2-08 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.pdf]

'''[[Genuine Orthodox Church of Greece (Lamian Synod)|''The Synod of Archbishop Makarios of Athens (Lamian Synod)]]Matthewites''''': 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 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 bishops headed by Kallinikos of Lamia 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 [[bishop|titular bishop]]s 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.

====Divisions within the Matthewites====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.

The first Primate of Athens selected by ''Divisions within 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.''

'''[[Genuine Orthodox Church (Matthewite)|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.<ref>[http://genuineorthodoxchurch.com/ The Genuine Orthodox Church of Greece under the Omophorion of Metropolitan Kirykos of Mesogaias and Lavreotikis].</ref>

===Russia==Ecclesiastical status=====Inside Russia====With 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 Declaration of Metropolitan Sergius in 1927, mainstream Orthodox bishops Church as being in Russia began to apply [[Ukaz No. 362apostasy]] . 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 Patriarch Stmainstream jurisdictions. They thus see themselves as a reform movement within the Orthodox Church. [[Tikhon The question of canonicity follows much the same sort of Moscow|Tikhon]] and became administratively independent until such time as they could operate freelypatterns.

Ukaz No. 362 was written to preserve the Orthodox Church in times of persecution so that the Churches could survive. It gives the bishops of the Russian Church, temporarily, the right to self-govern apart Views from each other until such time as they can organize. It is considered by some to be a masterpiece of self-preservation in a time where the rules of canonical order could not be followed to the letter due to the difficulty of travel and so forth. The number of catacomb churches in Russia is to date fairly large, and even today no one knows where all of them are. The history of the different catacomb [[episcopate]]s since 1927 is still not completely documented. There are also questions as to the legitimacy of certain catacomb bishops. Sadly, these questions will have to be determined by a future all-Russian Council. ====The True ("Free") Russian mainstream Orthodox Church and its divisions====In 1990, ROCOR had announced that a bishop had secretly been consecrated to assist the believers in Russia (Bishop Varnava of Cannes), who then proceeded, with the blessing of the Synod, to make more bishops for Russia, the most prominent being Bishop Valentine of Suzdal and Lazarus of Tambov. '''[[Russian Orthodox Autonomous Church|The Russian Orthodox Autonomous Church]]''': The Russian Orthodox Autonomous Church (ROAC) is by far the largest of the Russian True Orthodox Churches, with hundreds of parishes in Russia and abroad, and also one of the most controversial. Headed by Metropolitan Valentine of Suzdal and Vladimir, the synod has twelve bishops and is enjoying a period of intense persecution on the part of the [[Church of Russia|state church]]. One bishop, Gregory (George/Abu Asaly) of Colorado, recently parted ways with the ROAC synod after having been both canonically retired and excommunicated. He initially took 2 parishes in America with him but they have now left him along with most of his monastics and parishioners. His group refers to itself currently the '''[[Genuine Orthodox Church of America]]'''^{[http://www.gocamerica.org/]} (Not to be confused with the newly autonomous Genuine Greek Orthodox Church in America headed by Metropolitan Pavlos of Astoria that is in communion with its mother Church, the GOC headed by Archbishop Chrysostomos II.)  '''[[Russian True-Orthodox Church (Lazarus)|The True Russian Orthodox Church]]''': Bp. Lazarus of Tambov, himself well-known in Russia, rejoined the ROCOR after the Free Russian Orthodox Church broke communion with ROCOR then later left again after the formation of Metropolitan Vitaly's [[Russian Orthodox Church in Exile]] (ROCOR-V). He and Bishop Benjamin of Kuban consecrated a new set of bishops and currently have a couple dozen parishes in Russia. ====Russian True Orthodoxy today====Today the situation is considerably clearer than it was 20 years ago; many of the groups that exist today have either been merged into other jurisdictions or have formed small, independent groups, administratively separate from the rest of the church. Much of their current history is tied together with ROCOR, as most of the original Catacomb bishops had been killed during state persecutions or died in hiding. ====Outside Russia====The History of the Russian church outside Russia is best summarized by St. [[John Maximovitch|John (Maximovitch)]], Archbishop of Shanghai and San Fransisco, who reposed in 1966: :In November of 1921 in Sremsky-Karlovtsy in Yugoslavia the first Sobor abroad was held, in which in addition to 24 bishops, representatives of the clergy and laity took part. Being thus the voice of all Russians who had succeeded in leaving the Soviet authority, the Sobor considered itself obligated to express its opinion regarding the situation in Russia, where all the rest of the population of Russia was languishing under the oppression of that authority. The Sobor appealed to the Genoa Conference with the request not to support the Bolshevik regime and to help the Russian people to become free of it. Thus was formed the [[Russian Orthodox Church Outside Russia]] (ROCOR), which, until recently, refused to recognize the elections of the Patriarchs of Moscow as coerced by the Soviet regime. ====Divisions within Russia abroad====The Russian Church Abroad (ROCOR) enjoyed relative stability until after the death of Metropolitan Philaret of New York (+1985) and is currently in the process of uniting with Moscow. Since the death of Metropolitan Philaret (regarded as a [[saint]] by many Old Calendarists), parishes of the Russian Church Abroad separated in waves until the formal union of ROCOR with the Moscow Patriarchate in 2007. '''[[Holy Orthodox Church in North America|The Holy Orthodox Church in North America]]''': In 1986, after the monks of Holy Transfiguration Monastery in Brookline, MA were accused of moral crimes and called to spiritual court. The entire New England Deanery of ROCOR, with the exception of one priest, had repeatedly asked for a canonical investigation of the trustworthiness of the persons making the moral accusations for a period of 11 months.[[http://www.homb.org/archives/Clergy%20Letter,%20Sept.%2016-29,%201986.pdf]] These same clergy had also expressed concerns over violations of the Anathema Against Ecumenism which all the bishops of ROCOR had signed in 1983.[[http://www.homb.org/archives/November%208.pdf]] Several days before the monks were called to spiritual court [[http://www.homb.org/archives/Dec.%209,%201986.pdf]] they left the ROCOR [[http://www.homb.org/archives/Departure%20from%20ROCOR%20Letter.pdf]] and were received by Metopolitan Akakios and Metropolitan Gabriel, two bishops who had not attended the Synod meetings of Archbishop Auxentios because of various administrative problems. The monks had lost confidence that the bishops would be unbiased since they were receiving testimony range from witnesses that cannot make accusations against a clergyman according to the Sacred Canons (see above). Several weeks later approximately one-thirteenth of the North American parishes of the ROCOR and one-sixth of the clergy, following Holy Transfiguration Monastery's example, also went under Metropolitans Akakios and Gabriel.  Later, when cooperation ceased between Metropolitans Akakios and Gabriel in 1997, the clergy of HOCNA asked to be received directly under Archbishop Auxentios. This led to a condemnation of the monastery on the part of Metropolitan Akakios.(the [http://www.romanitas.ru/eng/TOC,%201970-2000.htm#_ftn100 full condemnation is cited in Moss], ''A Short History of the True Orthodox Christians'', 2005.) Although the Synod of Archbishop Chrysosostom II in 1986 considered Archbishop Auxentios deposed, in 1998 they rehabilitated him [[http://www.homb.org/archives/Archbishop%20Auxentios~Deposition~.pdf]]. Another group of bishops formerly under Archbishop Chrysostom II, but now known as the Lamian Synod presently under Archbishop Makarius also declared the deposition of Archbishop Auxentios uncanonical and void on April 1/14, 1997.[[http://www.homb.org/archives/Lamia%20on%20Auxentios.pdf]] It is worthy of note that HTM changed its opinion on Archbishop Auxentios after Akakios and Gabriel broke communion with each other-- raising the obvious question of whether they were intent on creating their own Synod.  After obtaining 2 bishops and two suffragan bishops, the group left the successor of Archbishop Auxentios, Archbishop Maximos, after claiming they had deposed him for uncanonically consecrating two individuals to the episcopate without the permission of the rest of the synod.[[http://www.homb.org/archives/Maximus%20defrockment.pdf]] It is worth noting that Maximos claimed the "Americans were trying to take control" by not assisting in heal the consecrations of Bishops for Greece, which at this point were becoming sorely needed. After the "defrockment" (it is virtually impossible to defrock the first-hierarch without a majority of the votes, which in this case would have been required, as well as a canonical trial, which was also not done) they elected Athanasios of Larisa to be their Bishop, until Athanasios learned that members of the "American Church" had questioned his qualifications as a Bishop. Alone at last, the American parishes incorporporated themselves as Holy Orthodox Church in North America (HOCNA) in 1987. Currently the HOCNA synod, which in 2001 declared itself administratively independent of its extant mother Church various breaks in Greece, has five bishops.  From 1999 to 2001 the Lamian Synod approached HOCNA to establish full administrative unity, but this attempt failed for various reasons. [[http://www.homb.org/Archived_Docs_HTM/LamiansToHOCNA.pdf]] In 2001, the HOCNA declared itself incapable of declaring a successor to Archbishop Auxentios, and finally declared itself independent of Greece, which led to another separation, most notably that of the majority of the Russian metochia of Archbishop Auxentios, administered by Father Victor Melehov.([http://suaiden.freehostia.com/letter.html See ''Open Letter of Fr Victor Melehov''], distributed over the internet.) '''The True ("Free") Russian Orthodox Church''': In 1994, the majority of the parishes of the Free Russian Orthodox Church (see above) broke communion with the ROCOR over their sudden inclination towards union with the Moscow Patriarchate, made manifest by their desire to "break apart" the Russian parishes. In time, a number of American parishes have joines the FROC, now known as the ROAC. In 2001, after the ROCOR made a clear commitment or concelebration to union with the Moscow Patriarchate, the head of the ROCOR synod, Metropolitan Vitaly, retired from the proceedings. Almost immediately afterwards, Metropolitan Vitaly, Archbishop Varnava of Cannes, and two of the Russian bishops of ROCOR, separated with the rest of the ROCOR synod and made new bishops. The proceedings outright declarations that led up to these events such groups are well documented on the Internet and the treatment of the retired head of the ROCOR has been regarded as shameful by many in the majority groupthemselves apostates, including allegations that Vitaly is unfit for service and is being used as a figurehead. Since then, Metropolitan Vitaly has headed the reorganized ROCOR from his home in Mansonville. Until recently, they were known as the [[Russian no longer Orthodox Church in Exile]], having since returned to the original name of ROCOR in many documents.

'''===Alternative Hierarchies===These churches refrain from both [[Russian Orthodox Church in Exile|The Russian Church in Exileconcelebration]]''': The Russian Church in Exile has since primarily split into three parts&mdash;the Russian Orthodox Church in Exile (North America), an independent European branch that the other branches to not accept, and the [[Russian True-Orthodox Church (Lazarus)full communion|True Russian Orthodox Church in Russiacommunion]]. Both claim to be under with the mainstream Orthodox churches, regarding the jurisdiction hierarchies of Metropolitan Vitalythe official churches to have apostasized and placed themselves outside Orthodoxy. HoweverIn response, they have fully developed Synods in contrast to the Russian official Church in Exile immediately made new bishops : for Russia; most example, as there is an Archbishop of Athens, a rival Archbishop of Athens is elected to the see. With few exceptions, the Russian parishes of groups have not done the ROCOR are still under same due to the RTOC. Most recently, in 2004political climate, although the community Rus-OC under Metropolitan Damascene of [[Esphigmenou Monastery (Athos)|Esphigmenou]] (Moscow claims jurisdiction over the sole monastery territory of the [[Mount Athos|Holy Mountain]] that still refuses to commemorate the Ecumenical Patriarch since the calendar change) has declared its recognition of Metropolitan Vitaly as the only possible legitimate First-Hierarch of ROCORMoscow.

'''The "continuing Russian Orthodox Church Abroad" parishes under Bishop Agafangel of Odessa''': After Such a claim is usually accompanied by the signing of position that the corresponding official body is completely [[Act of Canonical Communion with the Moscow Patriarchate|Act of Canonical Communionschism]] in 2007, the majority of parishes within the Ukraine, and a minority of parishes elsewhere, went under Bishop Agafangel of Odessa and Ukraine, and are currently preparing to ordain new Bishops for their rival synodatic.

====Other groupings=Churches "in resistance" or "walled off"===The amount of confusion among These churches refrain from [[concelebration]] with the remaining Russian True mainstream Orthodox parishes is churches, but do not really worthy of noteconsider themselves schismatic, as most nor have almost no visible membership, though two groups of historical value are they formally declared the church under Ambrose (Von Sievers) and the [[Seraphimo-Gennadite Orthodox Church]]mainstream churches without grace. Questions about their legitimacy and ecclesiology abound, howeverIn general, and due to their small membership, there is a serious question as to how much discussion such groups actually merit, since they are usually reabsorbed into larger churches. Another new group set up alternative hierarchies that is worthy use the names of note is sees that are not used by the [[Russian True-Orthodox state Church (Vyacheslav)|Russian True-Orthodox Church (Metropolitan Vyacheslav)]] which actually derives its episcopate from the in question<ref>[[Ukrainian Autocephalous Orthodox Church|Ukrainian Autocephalous Church]http://www.synodinresistance.org/Theology_en/Resistance.html]</ref>.

===Other national It is said that they would also communicate the faithful of those churches===Other countries have been given True after confession. A notable exception is the Old Calendar Orthodox hierarchies Church of Romania, who receive members of the New Calendar Churches by the above groupsChrismation.

====Romania====The history of True Orthodoxy in Romania has a rich history and goes back to 1924. Most of the faithful are currently under the omophor of Metropolitan Vlasie of Romania and his subordinate bishops. Romania was given Bishops Churches listed by the synod under Metropolitan Cyprian of Fili (see above). One parish is under the Lamian Synod (see above). ====Bulgaria==== The majority of the faithful are under the Cyprianites (see "Cyprian of Fili" above) and comprise a few dozen parishes, their bishop being Photios of Triaditsa. Two churches are under Metropolitan Valentine of Suzdal, and two left with Bishop Gregory of Colorado during his departure. ====Georgia====In Georgia, dozens of [[monastics]] fled the official Patriarchate of Georgia in protest over [[ecumenism]] in 1998. HOCNA (see above) absorbed many of them, and they style themselves the [[True Orthodox Church of Georgia]]. They currently have no bishop and are administratively under North America. ====Ukraine====The situation in Ukraine deserves its own paper and is beyond the scope of this article. The churches there deserve mention, however, since most of the Russian groups have parishes in Ukraine (ROAC has two Bishops in Ukraine.) Worthy of note is the [[Ukrainian Autocephalous Orthodox Church]] (UAOC) under Metropolitan Methody Kuriakov; while the ecclesiology of the UAOC is not particularly firm, they consecrated bishops for at least one True Orthodox group in Russia. ==Churches "in resistance"==These churches refrain from [[concelebration]] with the mainstream Orthodox churches, but do not consider themselves [[schism]]atic, nor have they declared a break in [[full communion|communion]] with the mainstream churches. They will also communicate the faithful of those churches. * [[Holy Synod in Resistance]] ("Cyprianites"), a [[Florinites|Florinite]] church* [[Old Calendar Orthodox Church of Romania]]* [[Old Calendar Orthodox Church of Bulgaria]]* [[Holy Synod of Milan]], a [[Florinites|Florinite]] church ==Churches which are "walled off"=Country or Jurisdiction=These churches refrain from both [[concelebration]] and [[full communion|communion]] with the mainstream Orthodox churches, regarding the hierarchies of the official churches to have apostasized and placed themselves outside Orthodoxy. The view of these Old Calendarists, commonly self-designated as "True Orthodox" towards official Orthodox priests and laity varies.

**[[Genuine Orthodox Church of Greece (Florinite)]] ("Chrysostomite | Synod"), under of Archbishop Chrysostom Kallinikos of Athens]]**[[Genuine Orthodox Church of Greece (| Makarian/Lamian Synod]] ** [[Holy Synod in Resistance| Cyprianite Synod)]], under Archbishop Makarios of Athens''

**[[True Orthodox Church of Greece (Matthewite)| Synod of Archbishop Nicholas]], under Archbishop Nicholas of Athens**[[Genuine Orthodox Church of Greece (Matthewite)]], under | Synod of Metropolitan Gregory of Messinia]]

===RussiaRomania===*[[Russian Old Calendar Orthodox Autonomous Church]], FROC/ROAC ("Suzdalites"), under Metropolitan Valentin of Suzdal*[[Seraphimo-Gennadite Orthodox Church]], under Metropolitan Theodosie*[[Russian True-Orthodox Church (Lazarus)]], under Archbishop Lazarus of Tambov*[[Russian True-Orthodox Church (Vyatcheslav)Romania]], under Metropolitan Vyatcheslav''

===AmericaBulgaria===*[[Old Calendar Orthodox Church of Bulgaria]] ''

===North America===These are divisions and the dioceses of larger Synods in other continents. *[[Russian Orthodox Church in Exile]] (ROCE), also known as ROCOR (V), under Metropolitan Vitaly of Montreal. See article for divisions.*[httpNorth America://roacusa.org Russian Orthodox Autonomous Church in America], the FROC/ROAC in the United States of America*[[Genuine Greek Orthodox Church of America]], under Metropolitan Pavlos Diocese of Astoria, the "Chrysostomite" Metropolitan Diocese for America*[http://www.rocor.us American Archdiocese] of the [[Russian Orthodox Church Abroad - Provisional Supreme Church Authority]]*[http://milansynodusa.org American Archdioceses] of the [[Holy (Synod of Milan]] Archbishop Chrysostom)

==References=Elsewhere===*[[True Orthodox Church of Georgia]] ==Ecclesiastical status==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.<references/>

*[http://www.geocitiesorthodoxchristianbooks.com/joesuaidendownloads/trueorthodox/trueorthodoxchurch234_NEW_ZION_IN_BABYLON_PART_2.html The True pdf| Vladimir Moss, ''New Zion in Babylon: A History of the Orthodox Churchthroughout the World in the Twentieth Century'' (2010), Part II]*[http://www.orthodoxchristianbooks.com/downloads/217_NEW_ZION_IN_BABYLON_PART_3.pdf| Vladimir Moss, ''New Zion in Babylon: A Brief Overview] History of the Orthodox Church throughout the World in the Twentieth Century'' (major portions of text used by permission2010), Part III]

*[http://orthodoxinfo.com/ecumenism/anti-patristic-stance-old-calendarist-zealots.aspx Anti-Patristic: The Stance of the Zealot Old Calendarists] by Monk Basil of the Holy Monastery of Saint Gregory (Grigoriou), Mount Athos* [http://www.cnewa.org/ecc-bodypg.aspx?eccpageID=53&IndexView=toc Eastern Christian Churches: The Old Calendar Orthodox Churches] by Ronald Roberson, a Roman Catholic priest and scholar=General Information===

* [http://www.euphrosynoscafe.com/ The Euphrosynos Café: A Portal and Forum for all Old Calendar Orthodox Churches] by Father Nikolai Stanosheck, a [[Russian Orthodox Autonomous Church|ROAC]] deacon

===JurisdictionsOfficial Websites===* [http://www.roac.ru/ Russian Orthodox Autonomous Church]* [http://www.roacusa.org/ Russian Orthodox Autonomous Church in America]* [http://www.ecclesiagoc.gr/ Genuine Orthodox Church of Greece], official | Official website of Chrysostomite the Synod** [http://www.thegreekorthodoxchurch.com/ Genuine Greek Orthodox Church of AmericaArchbishop Chrysostom of Athens], diocesan website of the Metropolis of America (Chrysostomite) * [http://www.ortodoxakyrkansynodinresistance.seorg/ Swedish Exarchate Official website of the Holy Synod in Resistance]