[Antoni0]

Ceva interesant legat de ROCOR:

If, for example, the Russian Church in Exile were to permit one of Her own
Russian communities to exchange the Orthodox calendar for the Western calendar,
this would certainly place Her on the same level as Archbishop Chrysostom
Papadopoulos. But when She is confronted with communities who are, spiritually
speaking, barbarians, Her duty is to draw them towards Christ and the Truth, even
if she must condescend as regards the Western calendar and Paschalia “for a
certain time.”

Let him who is of good faith note the following well:

1. Several years ago, the Dutch Orthodox Mission sought to be placed
under the canonical jurisdiction of the Archbishop of Western Europe
and later Archbishop of San Francisco, John of blessed memory. The
mission was granted the use of the new calendar and the Western
Paschalia as well as the Western rite.9

2. The French Mission which already used the Gregorian calendar and
the Western Rite asked that it also be permitted the use of the Western
Paschalia like the Dutch. Yet the same Archbishop who granted the
Western Paschalia to the Dutch refused it to the French.

3. Several years afterwards, the present Archbishop of Western Europe,
the Most Reverent Anthony, deprived the Dutch of the Western
Paschalia, which had formerly been permitted them.

4. The French communities under the canonical jurisdiction of the Synod
(under the leadership of the most Reverend Abbot Ambrose) that is,
those of Lyons and of Paris, abandoned the Gregorian calendar and
adopted the Orthodox calendar.

5. Recently two Russian communities, one in Florida and the other in
Pennsylvania, sought to join the Synod of Metropolitan Philaret.
These communities were formerly under the so-called “Metropolia”
which had permitted them to change to the Gregorian calendar.
However, our Synod requested that they reject the Gregorian calendar
9 Since this study was written, the Dutch Mission, headed by Bishop Jacob, has defected to the Moscow
Patriarchate.
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and return to the Orthodox calendar. The communities did not accept
this proposal and therefore, their request to join the Synod was also
rejected.
Hence, it is evident that the Synod knows when to be lenient and when to be
strict in the application of economy. Any intelligent man will understand that he
finds before him a true “governing of the household” (from the Greek ecos --
“house,” nomia -- “governing”), where condescension and strictness, allowance
and refusal, and permission “under certain conditions” are found simultaneously.

The spiritual benefit of the faithful is the purpose of every act and everywhere
ascendance in spiritual matters can be seen. But in the case of the hierarchy of
Greece, descendence is to be seen. It does not matter so much at what level one is
found, so much as what direction he is taking.

If one were to ask the Russian Synod in the Diaspora why She permits the
partial usage of the Gregorian calendar within Her jurisdiction, She would reply:
“In order to save souls, I must sometimes walk according to the ‘pace of little
children’ like the Patriarch Jacob” (Gen. 33:14). But if one asked the same
question of Chrysostom Papadopoulos and Meletius Metaxakis, what would they
answer? Was the Orthodox calendar, perhaps, a hindrance to the salvation of the
faithful and, therefore, it was necessary to change it? Behold, there fore, how it is
possible to take true facts and present them from a wrong and distorted angle in
order to give them another interpretation, according to the method of Fr.
Athanasius Gievtits.

Before they came under the jurisdiction of the Synod, Fr. Neketas Palassis,
Fr. Panayiotes Carathanasis and Deacon Photius Touloumes were new
calendarists, but now all of them follow the calendar of the Fathers. Is there any
better proof that the Orthodox calendar is an expression of the spiritual life of the
Synod?

sursa: http://traditiaortodoxa.wordpress.co...asilie-sakkas/