Minutes of the Meeting of the Bishops and Clergy Representing the Dioceses of the United States and Canada

15/01/M
16/29 December 2001

The Resolution Of the Pastoral Conference Of the Canadian And American Clergy Regarding the Issue Of Terminating Eucharistic Communion With Metropolitan Cyprian Of Oropos And Fili.

Having studied and discussed Metropolitan Cyprian’s teaching concerning ailing and healthy members of the Church in "the realm of a correct understanding of the faith" by the General Committee, whose creation was approved by Archbishop Varnava and Bishop Varfolomey and, likewise, having attended to reports and theological analyses from several volumes of documents regarding this subject, we have come to the following conclusion:

The Conclusion Concerning the Ecclesiology of Metropolitan Cyprian of Oropos and Fili.

On the basis of having studied the ecclesiological teachings of Metropolitan Cyprian, which are set forth in the book "Ecclesiological Thesis, or the Exposition Of the Doctrine Of the Church For the Orthodox, Resisting the Heresy Of Ecumenism" (pub. Monastery Of Sts. Cyprian And Justina, Fili, Attica, Greece, 1993), Metropolitan Cyprian’s report at the 6th Orthodox Conference "The Heresy Of Ecumenism And the Patristic Position Of the Orthodox" (23 February 1998), and also a host of publications and declarations of other hierarchs of the Synod Of the Resistors, we have arrived at the following conclusions:

1. Metropolitan Cyprian and his Synod, while recognizing ecumenist world Orthodoxy to be heretical, nevertheless, considers it to be a part of the Church of Christ, thus contradicting the teaching and tradition of the Church, which clearly bears witness in Conciliar decrees and the writings of the Holy Fathers to the effect that heretics are fallen away from the Church.

2. Metropolitan Cyprian replaces the concept of "heretics" with a description of those who are essentially in error in their judgments concerning the Orthodox. Thus, in regard to ecumenist-heretics, he writes: "Persons in error concerning the correct understanding of the faith -- and thereby sinning, but not yet judged by an ecclesiastical court -- are ailing members of the Church" ("Ecclesiological Theses," ch. 1, 4; pp. 2, 7). Calling for a walling-off from these ailing members, Metropolitan Cyprian, nonetheless, considers them to be within the Church. However, to permit membership in the Church outside an Orthodox confession of faith is by no means possible; hence, "those ailing in the faith" cannot be members of the Church, which is also confirmed by the teachings of the Holy Fathers. "Without a doubt," says the venerable John Cassian the Roman, "he who does not confess the faith of the Church is outside the Church." The same is confirmed also by Patriarch Jeremias II of Constantinople: "Members of the Church of Christ are wholly devoted to the truth, and those not wholly devoted to the truth are not members of the Church of Christ." And St. Cyrpian of Carthage teaches: "Just as the devil is not Christ, although he deceives in His name, so also such a one cannot be accounted a Christian as does not abide in the truth of His Gospel and Faith." In agreement with all the Fathers, the Great Hierarch Gregory the Theologian, in his Second Epistle against Apollinarius, also teaches: "Avoid those holding to another doctrine and consider them alien to God and to the Universal Church." The Epistle Of the Eastern Patriarchs Concerning the Orthodox Faith states: "We believe that all amongst us are members of the catholic Church, even the faithful themselves, i.e., those who unconditionally confess the pure faith of Christ the Saviour." And St. Gregory Palamas also explains: "Those who are of the Church of Christ, the same are of the truth; and those who are not of the truth, the same are also not of the Church of Christ..."

Metropolitan Cyprian declares in his thesis that "the Orthodox have become divided into two parts: those who are ailing in the faith and those who are healthy..." (Ch. 3, p. 4), but then he immediately goes on to speak of "restoring to Orthodoxy" those ailing in the faith (Ch. 3, p. 5), whereby he clearly falls into a doctrinal contradiction, for how is it possible "to receive into Orthodoxy" those who already are Orthodox?!

3. Metropolitan Cyrpian makes a statement concerning the division of the Church by reason of ecumenism, by drawing an analogy between the present state of the Church and Her state during the time of the iconoclastic heresy. In his ecclesiology, he attempts to compare the present-day new-calendarists and ecumenists with the iconoclasts, whom the Fathers of the VII-th Oecumenical Council united to the Church through repentance and the renouncing of their heresy. Likewise, Metropolitan Cyprian refers to the VII-th Oecumenical Council, the Acts of which employ the expressions "severance," "divisions," etc. He reaches a totally unfounded conclusion, that the iconoclasts, prior to their having been judged by the Council, were not yet heretics, as such; and that their mysteries were therefore recognized as being valid. However, concerning the iconoclasts who were joined to Orthodoxy, neither did the Oecumenical Council consider them as having belonged previously to the Church, nor did they themselves make any pretence as to their comprising Her. Here are the testimonies of the joining iconoclasts themselves. Basil, Bp. Of Ancyra: "To the extent of my ability, I investigated the question of icons, and with complete conviction turned to the Holy Catholic Church." Theodore, Bp. Of Myra in Lycia: "...I pray God and your holiness to join me, a sinner, to the Holy Catholic Church, as well." John, the most-God-pleasing Locum Tenens of the Apostolic Throne in the East said: "Heresy separates every man from the Church." The Holy Council stated: "that is obvious."

But Metropolitan Cyprian, in his ecclesiology, changes the terminology: "they were received into Orthodoxy," thereby inferring an unthinkable distinction between the Church and Orthodoxy, which is impossible.

The Church, as the Body of Christ, cannot be divided. Such a phenomenon is ontologically impossible, inasmuch as the Lord Jesus Christ cannot have several bodies. Those divisions mentioned at the Council, and in the writings of the Holy Fathers, relate exclusively to a temporary division between Christians, like those arising during times of troubles when heresies are being spread, and when, initially, it can be difficult to discern just who is who. St. Basil the Great compared an occasion like this to a night-battle when, in the darkness, it is not immediately possible to discern friend from foe.

In the Church there can be no division; there can only be a falling away from Her. The Catechism of Metropolitan Anthony (Khrapovitski) states the same concerning this: "Question: Is it possible to grant that there once took place, or that there will take place, a division within the Church, or a separation of Churches? Answer: In no case: heretics and schismatics fell away from the one indivisible Church at various times and thereby ceased to be members of the Church, but the Church, as such, cannot lose her unity" (Experience of Christian Catechism. Pub. Australo-New Zealand Ep. 1989, p. 65). In its Epistle of 18 November/ 1 December 1962, the ROCOR Sobor of Bishops likewise confessed: "We cannot accept their (the ecumenists’) point of view, that the Church has become divided. We believe in One, Exclusive Church, the Head of Which is Christ. As there is one Head, so also is there one Body - the Church. If a house is divided within itself, then it cannot stand. Thus, also, the Church, having become divided, would cease to be the Church. There can only be a falling-away from the Church - a departure from Her of individuals -- or of entire groups who are not of like mind with Her." In accordance with this confession, the 18/31 December, 1931, Declaration of the ROCOR Synod of Bishops states: "Preserving the Faith in One, Holy, Catholic and Apostolic Church, the Synod of Bishops confesses that this Church has never been divided."

4. Contradicting the decrees of the Church, Metropolitan Cyprian declares that "the new-calendarists have not yet been condemned, to this day" and that he recognizes "their Mysteries" to be "valid" (Ch. 3, p. 5). But Local Councils of the Church of Constantinople thrice condemned the Gregorian paschalion and the Gregorian menologian: in 1583, in 1587 and in1593, with the Eastern Patriarchs taking part. For example, the 1593 Conciliar definition of the Church states: "Whosoever does not follow the customs of the Church, but desires to follow the Gregorian menologion and paschalion, is subject to anathema, to being excommunicated from the Church and from the entire assembly of the faithful." Patriarch Cyril’s 1756 Encyclical declares: "he who accepts the Gregorian menologion will be separated from God."

5. The unification Council that Metropolitan Cyprian is hoping for can unite only these "separated Orthodox." But heretics do not belong to the Church and can return into the Bosom of the Church of Christ only through being united to Her. Metropolitan Cyprian sets forth a false theory of uniting those of unlike mind, at the same time making the very convening of said Council dependent upon this unnatural union.

In this fashion, Metropolitan Cyprian’s doctrine, being the fundamental position of the Synod of Resistors, contradicts the Patristic traditions of the Church. He declares that he is not in communion with heretical ecumenist churches. Meanwhile, however, he and his Synod fail to sever themselves from these churches spiritually, considering themselves to be the "healthy" part of the one Church at the same time as the heretical, ecumenist and new-calendarist churches are the "ailing" part. Thus, Metropolitan Cyprian’s Synod, despite the absence of communion in the mysteries, finds itself, de facto, in a total "healthy-ailing" union with heretical world "Orthodoxy." This "Orthodox" crypto-ecumenism, so to speak, even as open ecumenism, falls under the 1983 anathema against the heresy of ecumenism, which was proclaimed by the ROCOR Synod of Bishops under presidency of the third First Hierarch of the Church Abroad, Metropolitan Philaret. (This anathema was subsequently confirmed by the ROCOR Sobor of Bishops in 1998):

"and to those who have communion with these heretics, or who aid and abet them, or who defend their new heresy of ecumenism, supposing that to be brotherly love and the uniting of separated Christians: Anathema!"

Thus, by appending our signatures hereunto, we ratify the 2nd Point of the Declaration of the Synod of Bishops of our Church, No. 7/01/M, on 26 October/8 November, 2001, wherein is announced:

"(In accordance with the decree of the 1974 ROCOR Sobor Of Bishops) The termination of the 1994 ROCOR Sobor’s rashly-established eucharistic communion with the Synod of the Resistors under the Presidency of Metropolitan Cyprian of Oropos and Fili on account of his unorthodox teaching concerning the Church (regarding ailing and healthy members of the Church in the realm of "the correct understanding of the faith") and the recognition of the Mysteries of the new-calendarists as being valid" (see Met. Cyprian "Ecclesiological Thesis," pp. 2 and 5).

+ Metropolitan Vitaly
(signature)
+ Archbishop Varnava (in agreement with the resolution)
(signature)
+ Bishop Sergii
(signature)
+ Bishop Vladimir
(signature)
+ Bishop Varfolomei (in agreement with the resolution)
(signature)

Protopresbyter Victor Melehov,
Archpriest Sergii Petrov,
Archpriest Joseph Sunderland,
Archpriest Spyridon Schneider,
Priest Anatoly Trepatschko,
Priest Andrew Kencis,
Priest Nikita Orlov,
Hieromonk Damian (Hansen),
Priest Mikhail Marcinowski,
Priest Yevgenii Santalov,
Abbess Eugenia (agrees with the Resolution),
Deacon Mark Smith

Holy Transfiguration skete,
Mansonville, Canada

On the same date we discussed:

The organization of the North American Church Administration (USA and Canada.

Resolved:

1. To appoint Protopresbyter Victor Melehov as Secretary in North America (USA and Canada) of the newly incorporated Russian Orthodox Church in Exile, and Priest Michael Marcinowski as its Treasurer.

2. To confirm Archpriest Joseph Sunderland and Priest Anatoly Trepatschko as Deans.

On the same date we heard:

The request of Bishop Vladimir to create and sign a document in support of His Eminence Metropolitan Vitaly.

Resolved:

To issue a statement in defense and support of His Eminence Metropolitan Vitaly regarding the persecution he finds himself under; understanding, as the His Eminence Metropolitan Vitaly himself stated, that through these attacks we ourselves (i.e., our Church) are being persecuted. (see attached)

On the same date we discussed:

The situation of the Church in Russia.

Resolved:

To study in the near future the situation of the Church in Russia in more detail.

On December 15/28, 2001, we heard:

The reports of Priests, Fr, Andrew Kencis and Fr. Anatoly Trepatschko, regarding the various websites in the Church and the need to have a single official source (outlet), and mode of communication.

Resolved:

To establish an official Church website and appoint Priests, Fr. Andrew Kencis and Fr. Anatoly Trepatschko, to direct this effort. They are also charged with the public dissemination of official church communications.

On the same date we discussed:

The need for a uniform process for the reception of clergy, parishes, monastic establishments, and other such institutions into the Russian Orthodox Church Abroad (in Exile).

Resolved:

To appoint a commission consisting of Protopresbyter Victor Melehov, Archpriest Joseph Sunderland, and Archpriest Spyridon Schneider to establish a formal uniform procedure for the reception of clergy, parishes, monastic establishments and other such institutions to present to the hierarchs for approval.

On the same date we discussed:

Regarding petitioning the upcoming Sobor of the Russian Orthodox Church Abroad (in Exile) to bestow the title of "His Beatitude" onto His Eminence Metropolitan Vitaly.

Resolved:

To petition the upcoming Sobor of the Russian Orthodox Church Abroad (in Exile) to bestow the title of "His Beatitude" onto His Eminence Metropolitan Vitaly.

On the same date we discussed:

The concerns of the North American clergy who initially were received under the omophorion of His Grace Varnava, Archbishop of Cannes and Europe.

Resolved:

Each clergyman should individually petition His Grace Archbishop Varnava for a canonical release to the local bishop.

On the same date we heard:

The speech of His Eminence Metropolitan Vitaly.

Resolved:

To take the speech of His Eminence Metropolitan Vitaly under advisement, and to thank His Eminence for his wise instruction.

(Please note: the transcription of this speech is being prepared from the tape recording and will be placed here)

The meeting of the clergy of the North American dioceses of the Russian Orthodox Church Abroad (in Exile) concluded with the chanting of the prayer "It is Truly Meet."

Given That:

Contrary to the expressed guidance and instruction our Holy First Hierarchs, the Hierarch and Confessor, Patriarch Tikhon, Metropolitan Anthony, Metropolitan Anastasy, and Metropolitan Philaret, certain hierarchs and clergy within the Russian Orthodox Church Outside of Russia have conducted a prolonged campaign designed to alter the course of our Holy Church toward communion with the compromised Moscow Patriarchate and other similar churches and jurisdictions infected with the heresy of Ecumenism.

The above mentioned prolonged campaign has presently resulted in the unlawful and hostile takeover of the Russian Orthodox Church Outside of Russia by Archbishop Laurus through the forced and involuntary removal of the legitimate First Hierarch, Metropolitan Vitaly.

In spite of his age, and the physical violence and verbal abuse he has endured from his false brethren, Metropolitan Vitaly has been able to maintain the example of his predecessors, the Hierarch and Confessor, Patriarch Tikhon, Metropolitan Anthony, Metropolitan Anastasy, and Metropolitan Philaret, and firmly confess the Orthodox Faith by gathering and organizing faithful and like-minded hierarchs and clergy, the true pastors of the Russian Orthodox Church Outside of Russia, under the organizational name of the Russian Orthodox Church in Exile.

Wishing to correct the course of errors introduced into the Russian Orthodox Church Outside of Russia through the above mentioned prolonged campaign by the transgressing hierarchs, Metropolitan Vitaly, along with his faithful hierarchs, issued Proclamation No. 7/01/M on October 26/November 8, 2001, reaffirming the 1983 Anathema Against Ecumenism, denouncing the Moscow Patriarchate, and ending all relations with the Church of Serbia and the Synod of Metropolitan Cyprian of Oropos and Fili.

Because of his firm stand for the truth, Metropolitan Vitaly has endured the following persecutions and abuse, inflicted both physically and through the courts, by the Synod of Archbishop Laurus and its representatives:

Refusal by the Synod of Archbishop Laurus to recognize Metropolitan Vitaly’s right to legally restore himself as the First Hierarch of the Russian Orthodox Church Outside of Russia, and the continued attempts to force his involuntary retirement to the Synod Building in New York.
Continued attempts to restrain his freedom of travel.
& Forced attempts by the Synod of Archbishop Laurus to appoint its own guardian over Metropolitan Vitaly.
& Continued attempts to deny Metropolitan Vitaly his right to associate with whomever he chooses.
The seizure of his personal property.

The persecution of Metropolitan Vitaly is further evidenced by the forced incarceration of His Eminence by the Synod of Archbishop Laurus through the civil courts and the secular authorities.

Metropolitan Vitaly was physically and involuntarily taken by force from the Divine Services.
Metropolitan Vitaly was later again seized by secular authorities and forced against his will to submit to a psychological examination.
Without a court order, His Eminence, Metropolitan Vitaly, was physically abused and forcibly dragged to a waiting limousine by the former Bishop Michael of Toronto, his attorneys and seven hired security guards, with the intent of removing him to New York.

These persecutions have been brought upon His Eminence, Metropolitan Vitaly, due to his staunch opposition to the false ecclesiology of the Synod of Metropolitan Laurus, which, according to its decrees from the October 2000 Sobor, seeks communion with the false Church of the Moscow Patriarchate, and with the Ecumenist Church of Serbia, whose Patriarch Pavel is an organic member of the heretical World Council of Churches.

Therefore, the undersigned hierarchs and clergy resolve and confirm that:

His Eminence, Metropolitan Vitaly, is the recognized and legitimate First Hierarch of the Russian Orthodox Church Outside of Russia.

We, the hierarchs and clergy, united under the Omophorion of His Eminence, Metropolitan Vitaly, condemn all of the persecutions and humiliations which have been brought down upon him, and state that his sufferings and persecutions fall equally upon all of us who share his above stated confession of faith.

United in the love of our Lord, God and Savior Jesus Christ, we sincerely express our gratitude to our Chief Shepherd, His Eminence, Metropolitan Vitaly, for his firm and God-pleasing stand in maintaining the purity of the Orthodox Faith, and for his warm and heartfelt words of wisdom and instruction to all of us who have gathered here in oneness of heart and mind. We wish our Holy Vladika many, many more years!

+ His Grace Sergii, Bishop of Mansonville
+ His Grace Vladimir, Bishop of Sacramento
Protopresbyter Victor Melehov
Archpriest Sergii Petrov
Archpriest Joseph Sunderland
Archpriest Spyridon Schneider
Priest Anatoly Trepatschko
Priest Andrew Kencis
Priest Nikita Orlov
Hieromonk Damian (Hansen)
Priest Michael Marcinowski
Priest Yevgenii Santalov
Abbess Isihia (for Abbess Eugenia)
Deacon Mark Smith

The following also join their names to this Statement of Support:

+ Bishop Varfolomei
Hieromonk Paisi (Malihin)
Priest George Tsap
Priest George Sachevski
Deacon Andrew Lomov

Russian Orthodox Church Outside Russia

Legally Organized as:
Russian Orthodox Church in Exile

The Russian Orthodox Church Abroad
(Under the Omophor of His Eminence, Metropolitan Vitaly)

Statement of Support

Photographic gallery of the Meeting

Close Window