Epistle

was used in order to characterize the “unionist” movement of the
“Eastern Orthodox Churches,” namely the union of the Orthodox with
the Papist heresy. This same endeavor was later extended to the Copts,
the Nestorians, to the Christians of Malabar, to the Marionites and in
general to all Christians, who did not follow the Pope. For the Papist
union is only a pretext. For behind this pretext there exists the inten-
tion of submitting all to the Pope. On the part of the Orthodox, the
disparaging and negatively colored term “Unia” denotes “the religious
and political manifestatio which was created by the masterminds of
Papism for the westernization of the non-Latin East, namely its spirit-
ual and political submission to the authority of the Pope. Unia is re-
garded as dangerous and heretical for Orthodoxy. Their clergy dress in
Orthodox vesture. They wear cassocks and kalymmafchion. They have
beards. They appear in every way as Orthodox clergy. Their “churches”
are in every way “Orthodox.” They lack the cold statues, which give the
appearance and impression of an idolatrous temple. Instead of statues
they have icons. The whole structure of the temple, inside and out, is
“Orthodox.”
The “Divine Liturgy” is performed in the local language of each
nation, in which the Unia always acts in a proselytizing manner. No
common Orthodox Christian could suspect anything foreign to
Orthodoxy. In this way it is possible for simple Christians to take
council from Uniate priests and to attend Uniate churches. They are,
as Patriarch Joachim III calls them in his encyclical, “wolves in sheep’s
clothing.” The clear promotion of the Unia, and its historical connec-
tion with your Jesuit past, Your Excellency, is not a coincidence. Even
an initial sampling from your enthronement shows that you are pre-
paring them for an elevated role, something that could cause serious
problems in the future. “A careful analysis of the first ‘positive’ indi-
cations which you gave, leads us to the conclusion that great care is
needed for premature exultation.”27
It is at this point that we must emphasize that the Unia has been
condemned by “synodal decisions of all the Orthodox Churches with-
out exception... as in the unanimous decision of the Third Pre-Synod-
al Pan-Orthodox Conference (Chambesy, 1986),” but also in Freising,
Monaco, in 1990, which was even signed by Papist theologians.28 Any
form of exoneration for your Trojan Horse, the accursed and demonic
Unia, or the attributing to it of ecclesiastical recognition (text of Bala-
mand 1993), is not a Pan-Orthodox decision, but rather a blatant dis-
regard of these unanimous Pan-Orthodox decisions, which expressly
condemn the Unia.
Of course no one can forget the barbaric crimes of the Papists in
Serbia during the Second World War: the slaughter of thousands of
Serbian Orthodox Christians, in which Papist Uniate Ustaše clergy,
monks, etc. participated, and who acted under the direction of the
Vatican’s “Holy Archbishop of Genocide” Alojzije Viktor Stepinac.
Neither can one forget the fact that the Vatican took an indirect part in
the military operations (1990- 1992 and 1998) aimed at the breaking-up
of Yugoslavia, to the detriment of the Orthodox Serbs.
The disgraceful and provocative participation of Uniate pseu-
do-bishops, the reading of the Gospel in Greek by the Uniate “deacon,”
and the presence of Uniates in the catacombs of the basilica of Saint
Peter29 during Your Excellency’s enthronement, once again propagate
the crime of the Unia and the anti-Christian violation of our immacu-
late Church.30 The Unia is nothing less than the most shameful form
of proselytism and polemics against the Orthodox Church, and these
recent actions reveal the true face of the Unia, as well as the depth of
hypocrisy with which the Vatican ceaselessly conducts itself towards
the Orthodox.
In fact, this is part of a propaganda plan by the Vatican that is de-
signed to change the negative atmosphere surrounding it, and to im-
press the dogmatically uninitiated Orthodox faithful.
Another reason for these actions was to strengthen the Unia in
Greece, which His resigned Excellency, Benedict XVI, upgraded with
the appointment of the Uniate “bishop” Dimitri Salachas to Athens
(Acharnon St.) in 2008.
On the part of the controlled Greek media, the reading of the
Gospel in Greek from a Uniate “deacon” was commented on positively
as an act of respect on Your Excellency’s part towards His All-Holiness,
the Ecumenical Patriarch, Bartholomew, who was present at your en-
thronement. However, that you chose a member of the Uniate “clergy”
to read the Gospel at such an important Papist event obviously sends
an additional message to the world. This kind of symbolic act, viewed
live by millions, was not by chance, nor did the large number of Uni-
ates which took part in the service go without comment.
It is obvious that, on the one hand, and for the above reasons, the
Unia is condemned as a method of unification, and yet on the other
hand, it is imposed by the Papists as the sole means of accomplish-
ing unity, in accordance with the fundamentals of the Second Vatican
Council. However, we unfortunately see an example of the Orthodox
toleration of the Unia in the interruption of the Theological Dialogue
between Orthodox and Papists, due to the problem of Unia (VIII plen-
ary session, Baltimore 2000), followed by the recommencing of the dia-
logue, this time with the participation of the Unia as legitimate inter-
locutors, without having resolved any issues regarding the Unia. It is
well known that the scandalous intervention by the Papists, on behalf
of the Unia, into the work of the Joint International Commission for
Theological Dialogue was the reason for the derailment of discussions
in Baltimore. His former Excellency, Benedict XVI, praised the Uniate
endeavors in the preservation of their distinct character in an epis-
tle to the Uniate Ukrainian “Archbishop” Lubomyr Husa, adding “in
the patient daily journey of faith, in communion with the successors
of the Apostles,... the Ukrainian Catholic community has managed
to uphold Sacred Tradition in its integrity. In order for this precious
heritage of ‘Paradosis’ (or Tradition) to survive in all its richness, it is
important to guarantee the presence of the two great currents of the
one Tradition – the Latin current and the Orthodox current. The dual
mission entrusted to the Greek-Catholic
Church in full communion with Peter. On the one hand, her task is
to ensure the oriental tradition remains visible in the Catholic Church,
on the other, to favor the encounter of the traditions, bearing witness
not only to their compatibility, but also to their profound unity in di-
versity.”31 His Excellency, Benedict XVI, himself received the Greek-
based Uniate “bishop” of Gratianopolis, along with a group of Papist
Greek “bishops,” and had his photograph taken together with them, in
which the Uniate “bishop” of Gratianopolis appears dressed in Ortho-
dox garb.32 Also, in Ephesus, during the 2006 visit of Benedict XVI to
Turkey and to the Phanar, he supported the Unia, stating “according
to him the best way to unity in the Church is that of Unia.”33 In clear
contrast to this, at the 3rd Pan- Orthodox Conference it was stated by
the Orthodox that “Unia and Dialogue can not exist together.”34
Papism’s persistence not only to preserve the Unia, but also to keep
it active in the middle of Athens via the Uniate parish of the Holy Trin-
ity, under the leadership of the Uniate “bishop” (as if the Latin “bishop”
of Athens and the Pope’s Nuncio weren’t enough), is a scandal to the
Orthodox, and no less a scandal than that of the Inquisition or the
coexistence of both political and ecclesiastical power in Your Excel-
lency’s personage, in spite of the Lord’s express command “Render
to Caesar the things that are Caesar's, and to God the things that
are God's.”35 The fact that Papism has also installed Uniate “church-
es” among all the ancient, and once Orthodox, “churches” of the East
(Coptic, Armenian, Melkite, Syrian Jacobite, Abyssinian) also estab-
lishes, despite the deceit of the founders and guardians of Unia, Pap-
ism’s intent to preserve the Unia as a method, a prototype, of “unifi-
cation” in order to “return” the Orthodox and the remainder of the
eastern Christians to Rome.36
In Your Excellency’s message at the one-day interfaith seminar in
Constantinople, on May 17, 2013, with the topic “Religious Freedom
Today,” on the 1700th anniversary of Emperor Constantine the Great's