Epistle

ter evaluates the fruits of the bilateral and multilateral theological dia-
logues of the modern Ecumenical movement (Les fruits du Dialogue).
The third chapter seeks a more effective course of dialogue in order to
hasten the restoration of ecclesiastical communion between the Chris-
tian “churches” (Quanta est nobis via). All three of the chapters very
frequently utilize the relative decisions of the recent Second Vatican
Council, and more specifically the Decree on Ecumenism (Unitatis
Redintegratio), the related codified instructions of the Papal “Guide
for Ecumenism” (Directoire... sur l' oecumenisme), the relative Papal
encyclicals, etc.16
For us Orthodox, Your Excellency, Ecumenism has been con-
demned as a pan-heresy by the aforementioned Blessed and Venerable
and God-bearing Father Saint Justin Popović, who, in his excellent
work, The Orthodox Church and Ecumenism, notes, “Ecumenism is
a common name for the false Christianities of the false churches of
Western Europe. Within it is found the heart of European Human-
ism with Papism as its head. All of these false Christianities and false
churches are nothing other than one heresy next to the other. Their
common evangelical name is pan-heresy.”17
The womb and source of Ecumenism just happens to be Free-
masonry, which promotes through it the universal religion of Lucifer;
and the womb and source of Freemasonry is International Zionism,18
which changed the theism of the Old Testament and the Prophets
into shameful Luciferism with the demonic Kabbalah and the vulgar
Talmud, work of the demonized Rabbis of fallen Judaism and of their
ideals regarding world wide government and domination, through the
still-awaited false messiah, namely Antichrist.
Ecumenism operates on two levels: the inter-Christian and the
inter-religious, which constitute two of the central agendas of Ecu-
menism. Inter-Christian ecumenism promotes the union of the vari-
ous Christian heresies (Papism, Protestantism, Monophysitism, etc.)
with the Catholic Orthodox Church, using dogmatic minimalism as
the criterion.
According to the ecumenist principle of “inter-Christian dogmat-
ic syncretism,” the dogmatic differences between the heretics and the
Orthodox Church are simply “particular traditions,” and should be
by-passed for the good of the unity of the “Church,” which can express
itself with diverse and varied formulations and views. On the other
hand, inter-religious ecumenism, reckoning that in all the religions
there exist positive elements, promotes the union of all religions and
especially of the three so-called monotheistic religions of the world,
namely Christianity, Islam and Judaism. In this way it contributes to
the development of a so-called “One World Religion.” In accordance
with the ecumenist principle of “inter-religious syncretism,” the so-
called “common theological ground,” which exists in all the “mono-
theistic religions” should be highlighted in order to establish universal
religious unity.
Ecumenism, in order to materialize its goals, invents diverse
theories, such as the false doctrines of The Expanding Church, Sister
Churches, Baptismal theology, The Universal Invisible Church, The
Branch Theory, Two-Lung Theory, dogmatic minimalism and max-
imalism, meta-patristic theology, neo-patristic theology, contextual
heresy, Eucharistic theology, post-holy-council theology, deficient and
incomplete “Churches,” all-inclusiveness, deficient and incomplete
mysteriology, the changing of economy into exactness (ἀκρίβεια) and
dogma, all of which, of course, are completely foreign and strange to
Orthodox dogmatic teaching and theology.19
Ecumenism promotes the modern, pretentious, and methodic-
al ecumenical dialogues, which are dominated by a lack of orthodox
confession; a lack of honesty on the part of the heterodox; an exagger-
ated emphasis on “love” and a de-emphasis of truth; the concealment
and distortion of Biblical verses and especially of the Scriptural phrase
“that they may be one, even as we are one” (John 17:11); the practice of
refusing to discuss that which divides but only that which unites; the
dulling of orthodox criteria; the mutual recognition of “church” status,
apostolic succession, priesthood, Grace and mysteries (sacraments);
dialogue on equal terms; the pardoning, exoneration and rewarding
of the accursed and demonic Unia, the Trojan Horse of Papism; par-
ticipation in the thoroughly Protestant, self-styled “World Council of
Churches” (or rather “of Heresies”); by the signing of joint heterodox
declarations, statements and texts without synodal conduct or deci-
sion (e.g. Lima, Peru 1982, Balamand, Lebanon 1993, Chambesy, Switz-
erland 1994, Porto Alegre, Brazil 2006, Ravenna, Italy 2007 etc.); and
common prayer.20
Ecumenism adopts and legitimizes all heresies as “churches,” and
it insults the dogma of the One, Holy, Catholic, and Apostolic Church.
It develops, teaches and imposes a new dogma regarding the Church, a
new ecclesiology, according to which no “church” has a right to claim
exclusively for itself the character of the Catholic and true Church.
Each one is a part, a portion, but not the fullness of the Church. All
together they compose the “Church.” However, in this way the borders
between truth and delusion, Orthodoxy and heresy, are demolished, all
the while superbly promoting the campaign to demolish Orthodoxy.
Ecumenism elevates all religions to the same level with “the faith
which was once for all delivered to the saints,”21 which is knowledge of
God and Life according to Christ. In this way it refutes the dogma of
the world’s only saving revelation and economy of the incarnate Son
and Word of God, as well as His salvific work through the One and
Unique, Holy, Catholic and Apostolic Church, through whom the Holy
Spirit works. For this reason it is undoubtedly implied that Ecumen-
ism is appointed in our days as the greatest ecclesiological heresy of
all time, because it relegates to the same level all religions and faiths.22
Ecumenism actively doubts the Orthodox Patristic tradition and
Faith, it sows the seeds of doubt and confusion in the hearts of the
flock, shaking many pious and God-loving brothers, and leading them
into divisions and schism. It misleads a portion of the flock into delu-
sion and, in this way, into spiritual disaster.23
Ecumenism creates a major pastoral and soteriological problem
because it shakes the foundations, abolishes both salvation and man’s
glorification (θέωσις) according to Grace. There is, of course, no danger
to the Church, which, because it is the Body of Christ, and having
Christ as its Head, shall never be destroyed. For it is Christ who exists
unto the ages, “and the gates of Hades shall not prevail against it”!24
But it is the members of the Church, the faithful, who are in danger of
being lost, as the right faith, Orthodoxy, is lost to them, while heresy
and delusion prevail.

ΧΙΙI) The Accursed and Demonic Unia
Another integral part of the decisions of the Second Vatican Council is
the Decree “Orientalium Ecclesiarum,” or the “Decree on the Catholic
Oriental Churches,” that is to say, the Unia, whom the Council official-
ly recognizes and defends with the intention of increasing its role in
the “Catholic Church.”26 This is the infamous Uniate form of “unity,”
with the supposed “mutual enrichening of both traditions, unity in
diversity” propaganda with which our age is saturated. Unity, that is
to say, not in faith and in truth, but as a syncretistic fusion, an absorp-
tion, in essence, of Orthodoxy into Papism, without the latter having
to divest itself of any of its heretical errors.
It would be useful to note that for centuries now the subject of the
Unia has been a thorn in the side of relations between the Orthodox
and Papists. The origins of the Unia are found in the Lateran Council
of 1215 and in the Bull of “Pope” Innocent IV. Officially, however, two
Jesuits, Antonio Possevino and Peter Skarga, created the Unia in Poland.
These two monks put Unia in practice in Poland. They did this in
order to Latinize the Orthodox of Poland and Northwestern Russia.
The King of Poland, Sigismund III, whom the two Jesuits had raised,
helped them in this. The Polish/Latin word Unia, which means union,