January 2014


Christodoulos’ statement to describe our venerable bishop, Nikandros of Dorylaeon, the assistant bishop in Adelaide to His Eminence Archbishop Stylianos, is rather a confession that describes him and Prokopios.

This blog page has attempted to inform our faithful that Christodoulos, Prokopios and all false clergy aligned with schism are indeed sinful children of a sinful mother.

We pray for them and wish them a blessed repentance.

Lord Jesus Christ, Son of God, Have Mercy on Me. Lord Jesus Christ, Son of God, Have Mercy on Your Servant.

Lord Jesus Christ, Son of God, Have Mercy on Me. Lord Jesus Christ, Son of God, Have Mercy on Your Servant.

“He can no longer have God for his Father, who has not the Church for his mother.”

This was written by Saint Cyprian of Carthage in the third century AD (died 258). Here is the quotation in context:

“The spouse of Christ cannot be adulterous; she is uncorrupted and pure. She knows one home; she guards with chaste modesty the sanctity of one couch. She keeps us for God. She appoints the sons whom she has born for the kingdom. Whoever is separated from the Church and is joined to an adulteress, is separated from the promises of the Church; nor can he who forsakes the Church of Christ attain to the rewards of Christ. He is a stranger; he is profane; he is an enemy. He can no longer have God for his Father, who has not the Church for his mother.” (Treatise on the Unity of the Church 6)

The Prodigal Son, Luke 15:11-32

Christodoulos

John, aka Efstratios, aka Christodoulos Vasilaris

Dear readers,

Given that Christodoulos has come back to town, it is timely to revisit him. In particular, there is a letter he wrote to His Grace Bishop Nikandros in March 2011 which reveals a lot about his character.

Background of the letter

Christodoulos (aka John/Efstratios Vasilaris) was (for a brief time) the bishop of GOCSA (the so-called Autocephalic Greek Orthodox Church of Australia and America), and assistant bishop to “Archbishop” Auxentios’ Old-Calendarist schismatic group in Greece (the so-called “Genuine Orthodox Christians-GOC”) . He arrived in Adelaide at the beginning of March 2011 after their former “bishop” (Iakovos Giannakis) split with their “Archbishop” (Auxentios of GOC) and went back to Greece to start his own synod. (See Neos Kosmos for more info about Christodoulos’ history.)

When Christodoulos arrived, His Grace Bishop Nikandros (acting in accordance with his duty as the canonical hierarch of the Orthodox Church in South Australia) invited him to appear before him. Christodoulos responded with a strongly-worded letter dated 17th of March 2011 (included below in both its original Greek and an English translation).

Content of the letter

You can read the full content of the letter here in Greek, as well as a translation here in English. Of all the points and comments that he makes in this letter, the one that got the biggest response was the following comment:

The church you [Bishop Nikandros] belong to is the sinful daughter of a sinful mother…

The “sinful daughter” that he was referring to was the Greek Orthodox Archdiocese of Australia, and her “sinful mother” was the Ecumenical Patriarchate. Obviously, this was a great insult to the Ecumenical Patriarchate and to her daughter Church, the Archdiocese of Australia.

As for the rest of the letter, here is a summary Christodoulos’ points:

Each of these claims is either misleading, hypocritical, outright wrong, or sometimes all three! But rather than bloat this post by addressing them all now, we will defer that discussion to separate posts at a later date. (Edit: links have been added to those posts now that they have been written.) 

Fallout from the letter

Prior to entering into schism, Christodoulos had been a canonical priest-monk. As a result of his actions for entering into schism and for the insult to the Ecumenical Patriarchate and its canonical Australian branch contained in this letter, he was (unsurprisingly) deposed from the priesthood and returned to the status of a simple monk by the Church of Greece in May 2011.

But surprisingly (and amusingly), Christodoulos’ own synod (the so-called Genuine Orthodox Christians-GOC  headed by Auxentios) also took offense at the insult to the Ecumenical Patriarchate, and they too decided to depose him from the GOC “bishopric” they had assigned to him! Details about all this can be read in this Neos Kosmos article dated 1st of June 2011.

Of course, Christodoulos and GOCSA simply ignored both of these depositions and consequently split from Auxentios’ synod, going their own way and once again becoming an orphaned pseudo-Orthodox jurisdiction. As a result, all of GOCSA’s clergy (including Mr Kanavas, who was a “priest” with GOCSA at the time) were deposed. (Thus it was with a sense of deja-vu that we saw the same pattern followed again when Mr Kanavas was deposed (for the third time) back in November last year, which Mr Kanavas & GOCSA have again ignored.)

Later in 2011 Christodoulos was sacked by GOCSA, for reasons that have not been made clear publically. The Greek Communities of Clayton (headed by Mr George Athanasiadis) and Wollongong (Mr Savvas Pizanias) both refused to acknowledge his sacking. Instead they split from GOCSA to form the so-called “Holy Orthodox Metropolis of Australia and Oceania” (HOMOAO), retaining Christodoulos as their head. GOCSA remained in the so-called “Autocephalic Greek Orthodox Church of Australia and America” (of which they now comprise the clear bulk). Thus begun  a fresh schism within the schismatic community.

As an old Orthodox saying goes, “schism begets schism”. Sadly the above is typical of the kind of soap opera that naturally unfolds when people try to break the unity of the Church and go off their own way.

Conclusion

Christodoulos’ excuses for leaving the canonical Church and for establishing his own rival jurisdiction are wafer-thin. He preys on the uninformed, well-intentioned Orthodox faithful whom he tries to impress & bamboozle using vague references to important-sounding, “churchy” things like “Sacred Canons” and ecclesiastical order to justify his actions, knowing that most of these people are not well-informed enough about these things to know how he has misused them. We hope (with the help of God) to rectify that situation in our future posts by explaining exactly how and why Christodoulos is wrong, with proper references to actual canons. And as always, we hope that by providing such references, people will be able to verify what we say for themselves, rather than simply being expected to take our word for it.

Hello all, while we are still getting to know Yiannis Conidaris allow us to introduce you to Mr Nikolaos Fourtounis.

Mr Nikolaos Fourtounis was “ordained” by a Greek Old Calandarist (GOC) faction in September 2013 for their church in Melbourne called St. Gregorios. Today according to the “important announcement” below he is with Prokopios. Why? Well that is not important to us; suffice to say that these types of people have a way of attracting each other. Generally speaking they are as untrustworthy to our faithful as they are of each other and look to schism to satisfy their insatiable greed and disguise their passions. There is no ending in sight for them since truth and the existence of God have been effortlessly blocked from their world view. As long as they get what they want they will always be around; take this away from them and they are gone like a flash. To question, challenge and resist them means that you are no longer one of their victims. Only in this way can all GOCSA constituents and all the Orthodox faithful be liberated from their sway and corruption.

croydon-fb-fourtounis

Now to Prokopios’ contradictory announcement. According to Prokopios, Nikolaos’ ordination by Bishop Photios of GOC is valid but the church that he was assigned to by GOC is a “schismatic non canonical church”. Do you mean to say Mr Kanavas that anyone who serves in your “churches” is canonical whereas everything that they did before took place in a “schismatic non canonical church”? Or are you saying that you are part of the GOC synod in Greece and therefore recognize each others ordinations? But how can this be? GOCSA never have and never will have anything to do with the schismatic Greek Old Calandarists. GOCSA and GOC are two mutually independent schismatic groups that are cut off from the world wide communion of the Orthodox Church. The simple truth is that if someone officiates in a non-canonical church (like Nikolaos did in Melbourne) this is because (1) their ordination is non-canonical or (2) they left a canonical church and joined a non-canonical church. Mr Kanavas has had the rare occurrence of being in both predicaments.

We ask Mr Prokopios Kanavas to cease insulting the intelligence of the Greek Orthodox faithful in Adelaide, especially the poor GOCSA faithful who are exposed to his convoluted lies.

Saint Athanasios

Recently on January the 17th it was the feast day of St. Anthony and on January the 18th the feast day of St Athanasios. We noticed that Prokopios and all of the GOCSA churches held under Prokopios’ captivity honored the memories of St Anthony and St. Athanasios with a church service. It is timely then that we remind Prokopios what St. Athanasius said about schism and heresy in his book on the life of St. Anthony.

In things having to do with belief, he [Saint Anthony] was truly wonderful and orthodox. Perceiving their wickedness and apostasy from the outset, he never held communion with the Meletian schismatics. And neither toward the Manicheans nor toward any other heretics did he profess friendship, except to the extent of urging change to right belief, for he held and taught that friendship and association with them led to injury and destruction of the soul.  So in the same way he abhorred the heresy of the Arians, and he ordered everyone neither to go near them nor to share their erroneous beliefs. Once when some of the Ariomaniacs came to him, sounding them out and learning that they were impious, he chased them from the mountain, saying that their doctrines were worse than serpents poison. (Source: Athanasius – The life of Antony and the Letter to Marcellinus, Paulist Press, 1980, p81-82)

In the Orthodox Church we honor our saints by imitating them. ΤΙΜΗ ΑΓΙΟΥ, ΜΙΜΗΣΗ ΑΓΙΟΥ.

Dear brothers and sisters in Christ,

Who the heck are Meletios and Volodymyr?

Meletios and Voldymyr are two so-called bishops of the so-called “Autocephalic Greek Orthodox Church of American and Canada – Former Exarchate of the Patriarchate of Alexandria“. Meletios is one of the “bishops” who physically came to Adelaide to partake in the “ordination” of Mr Kanavas. Volodymyr is one of the names that appears on Mr Kanavas’ pseudo-defrockment notice for Petros Haros which we discussed in more detail here (it appears Volodymyr’s since had a change of heart).

Let’s go to Meletios:

In August of 2013, Mr Kanavas continued with his perversion of Orthodox Christianity and was so called “ordained” as a “bishop”. At his ordination was a gentleman by the name of Meletios the so called “Metropolitan of Achaia and all of the Peloponnese” who came especially from Greece to take part in this Modern Greek tragedy.

In the letter below we hear Meletios request from the president of GOCSA Mr John Lesses that Mr Prokopios Kanavas stop his “lies, threats, reviles” and “pseudo-defrockments” against Petros Haros and Meletios. It is Petros Haros and Meletios who ordained Prokopios. How is it though, that within three months Prokopios divorces himself from them? Truly a case of corruption begetting corruption.

MeletiosLet’s move on to Volodymyr who is a bit more interesting.

Volodymyr claims that Prokopios was the secretary of Petros Haros’ synod in April 2013 a fact unbeknown to GOCSA and to Haros himself! In any case Prokopios took advantage of the fact that Volodymyr does not speak Greek but only conversational English and that Haros does not speak Ukrainian or English. Prokopios played the role of the interlocutor which meant that according to the language deficiencies of Haros and Volodymyr, he could orchestrate a dialogue that was vested in his own interests and ultimately not coherent with reality. The end result:

  1. Prokopios is seen as a hero because he inducts Volodymyr into what Volodymr believes is a canonical Orthodox Church.
  2. Haros sets up a franchise in the Ukraine all through the efforts of Prokopios.

1.      Volodymyr realizes (for the time being) that he was set up by Mr Prokopios Kanavas and details this in the letter written below (see the original in Ukrainian here). Of course Volodymyr is yet to wake up and accept that he is receiving the just deserts of his own uncanonical actions. To his credit Volodymyr admits the following:

  1. Mr Prokopios Kanavas is uncanonical and that he deceived Volodymyr into thinking that Prokopios was canonical.
  2.  Volodymyr did not sign any letter defrocking Petros Haros.
  3. Volodymyr apologies to the only canonical bishop in Adelaide, His Grace Bishop Nikandros of Dorylaeon and asks for his forgiveness.

The Letter from Volodomyr:

14th December, 2013

God bless all of us, dear bishops, fathers, brothers in Christ Jesus!

I, bishop of Pereyaslav and Bohuslav, Volodymyr (Vilde) from Ukraine am writing to you. I had a phone conversation with Father Silouan, also I have received letters from Bishop Nikandros from Australia about the conflict between the Ecumenical Patriarchate of Constantinople and the so called Autocephalic Greek Orthodox Church of America and Canada. I understand your concern; please forgive me I could not give the necessary answer to you for a long time. In Ukraine at the moment there is a very tense social and political situation and, unfortunately, I could not give my attention to your letters. Please forgive me once more.

I have read all the materials, which Father Silouan from Adelaide kindly sent to me. I am not indifferent about the current situation affecting the Greek Orthodox Church in Australia. I do not wish to participate in any divisions and misunderstandings because of Prokopios’ acts. I wish for the Greek Orthodox Church of the Ecumenical Patriarchate of Constantinople to be undivided and united. The thing is that when I was asked to be included into Petro Haros’ Synod, I thought that his synod called the “Autocephalic Greek Orthodox Church of America and Canada” (former exarchate of Alexandria’s Patriarchate) which was led by Archbishop Dionysus Makrogambrakis was indeed canonical.  But Father Silouan explained to me, that Petros Haros’ documents of canonicity were fraudulently obtained. Consequently, Peter Haros and Prokopios do not belong to the canonical church (Patriarchate of Alexandria) of which they proclaim. 

Also, from the documents that Father Silouan sent to me I found out that Prokopios was defrocked from the Jerusalem Patriarchate as a deacon, and that Petros Haros was involved in suspicious and so called non-traditional healing practices. In any case their structure is not canonical and is not recognised by any of the World’s Orthodox churches. Also I discovered that Petros Haros and Procopios Kanavas were involved in several other scandals and caused division amongst the Greek Orthodox Communities of South Australia.

I would like to mention that I do not wish to belong any further to the structure which are led by Petros Haros and Prokopios Kanavas. For the last 2 months I did not sign their letters and petitions.

Also I want to mention that I recognise the authority of the Constantinople Patriarchate and respect their decisions. I do not wish to have conflict with the Ecumenical Patriarchate or to have any misunderstandings with your bishops. I greatly appreciate that Bishop Nikandros of Australia addressed me multiple times with archpastoral love and care, highlighting my mistake. I owe many thanks to Bishop Nikandros and pray for his health and wellbeing.

Keeping in mind everything written above, I repent of my own mistakes and officially declare my exit from the Synod of Haros and Kanavas and beg you to help me to be united with the Ecumenical Patriarchate.

I wish to belong to the great Church of Constantinople and wish to hear the conditions on which I can be accepted as an active bishop of the Ecumenical Patriachate. I am inspired and filled with hope by the fact that the Estonian Metropolitinate and the Ukrainian Autocephalic Church in America where included into the Ecumenical Patriarchia. I humbly beg for the same mercy to be granted to me and am ready to listen to your conditions.

I kneel before the Ecumenical order of the Constantinopolitan Church.

I hope for your mercy and understanding. I ask for your holy prayers for myself.

Volodymyr (Wilde) – The Bishop of Pereyaslav and Bohuslav.

Where to from here:

Prayer, patience and perseverance are needed by all devout Orthodox Christians. May this be expressed through our personal prayer life, our reading of the Holy Scriptures and our sincere worship in Church. If we all did this there would be no schism.

A final thought:

If schismatics like Meletios and Volodymyr denounce the schism in Adelaide how much more so should we the faithful of the canonical Greek Orthodox Church in Adelaide.

GOCSA's latest recruit - John Konidaris.

GOCSA’s latest recruit – Yiannis Conidaris.

Dear Readers,

We once again bring to your attention the name of another imposter masquerading as an Orthodox priest. His name is Yiannis Conidaris and just like all the other GOCSA employees wearing similar attire, he too is on the payroll to literally deceive our faithful into thinking that he is a legitimate Orthodox priest. Sadly Mr Conidaris conceals the fact that he was deposed by the Church of Greece, specifically through the “Secondary Synodical Court of the Church of Greece for Priests, Deacons and Monks” (decision number: 33/2011).

Some questions to ponder:

  1. Why is it that GOCSA regard the canonical decisions of the Orthodox Church with such contempt?
  2. Why is it that GOCSA act in ways that implicate them as being unaccountable to their constituents (most of whom have received a canonical baptism prior to 1960) and consequently to God?
  3. To date since 2010 approximately 6-10 clergy of similar ilk to Mr Conidaris have been put on the GOCSA payroll but have since been sacked or have resigned. Why such an unnaturally high turnover?

Some possible answers:

  1. The Orthodox Church has no ethical standing in GOCSA’s decision making. Truly if they could GOCSA would rather remove themselves from having any association with the Orthodox Church rather than pretend they are part of the Orthodox Church. Of course to do so would mean that GOCSA’s true identity of not being affiliated with the world wide communion of the Orthodox Church will be revealed. (A fact that they expediently conceal from their innocent and vulnerable constituents).
  2. GOCSA get away with what they do because their constituents (including voters) are not informed about the injustices/lies committed against them. More precisely it has not sunk in as yet that GOCSA are uncanonical. Fortunately things are slowly turning around. Still there is much work needed to be done, especially by the GOCSA members. For example GOCSA members have every right to question the GOCSA admin about their non-canonical status as an Orthodox Church and to demand answers as to why they are being told otherwise.
  3. While GOCSA are in schism and outside of the communion of the Orthodox Church they will always have a high turnover of clergy. Unfortunately all they have to do is look up the lists of deposed clergy from across the Orthodox world for new recruits. In the past new recruits have come from as far as Canada. However now that GOCSA are open to receiving deposed Greek Old Calanderist clergy (mostly gentleman who have been defrocked more than once, like Mr Prokopios Kanavas who has notched up his third defrockment) there is an overabundance of stock.

Our heartfelt prayer is for GOCSA to be grafted into the communion of the Orthodox Church. To do so is simply a matter of having canonically valid Orthodox clergymen. It is the current calibre of clergymen in GOCSA that are a hindrance to any form of reconciliation taking place. Together with the GOCSA admin who condone them they personify all that is against unity for the Greek Orthodox faithful in Adelaide. May the Lord hear our prayer and unite us all by His Grace and through His Church.

Dear readers,

A discussion happened in the comments of our earlier post last week about the Greek Government’s recognition of the so-called “Holy Orthodox Metropolis of Australia and Oceania (HOMOAO)”. We have also discussed similar issues with respect to GOCSA. But to what extent does this really matter? If an organisation manages to obtain recognition by the Greek or Australian governments, does that make them canonical? We thought to address this point in more detail in a fresh post.

Civil vs Mystical Marriage

Wedding crowns – used in the Mystery of Marriage but not required for a civil marriage

In this day and age when the institution of marriage is under attack, it is important for us to make a distinction between two different types of marriage: civil vs ecclesiastical.

  • A civil marriage is one that is registered with the civil authorities (eg, by the Greek or Australian governments) for the purposes of the law of the land.
  • An mystical marriage (also called ecclesiastical) is a marriage that is conducted as a Mystery (aka, Sacrament) within a recognised Orthodox Church & recognised as such for the purposes of the laws (ie, the canons) of the Orthodox Church.

A civil marriage may be conducted & registered by any authorised marriage celebrant. A mystical marriage, on the other hand, is always conducted by a canonical Orthodox priest in accordance with the canons of the Orthodox church.

From the Church’s point of view, it is obviously the mystical marriage that “counts”.

What is a recognised religion/denomination?

In both Greece and Australia, there are “recognised religions” whose ministers are also authorised marriage celebrants. This simply means that their religious marriages are automatically accepted as civil marriages and that their ministers are authorised to fill out the necessary paperwork to register the civil marriage with the government (we spoke more of this in the earlier post about GOCSA) .

In both Greece and Australia, there are many such recognised religions – non-Orthodox & non-Christian. These included schismatic groups who have also been recognised.

Special recognition of the Orthodox Church of Greece by the Greek Government

Australia has no “state religion” and all religions are treated equally by the law. However, in Greece the Orthodox Church has special recognition in the Constitution as the official state religion, which sets it apart from all other religions in Greece. This special recognition makes the clergy of the Church of Greece public servants (on the public payroll), and also means that Greek government recognises (and, where necessary, enforces) the Canon Law & canonical decisions of the Orthodox Church.

It is also important to understand this distinction between the special recognition of the Church of Greece by the Greek government, and the more general recognition that the Greek government gives to many religions. This is because many schismatic Old Calendarist groups have obtained general recognition by the Greek government (alongside other non-Orthodox & non-Christian religious groups) and use this recognition to make it seem that they are equally legitimate Orthodox churches alongside the Church of Greece. However, such recognition merely puts them on an equal footing with other minority religions in Greece (such as Muslims, Roman Catholics, Buddhists, etc). It does not make them a legitimate Orthodox church nor give them special recognition. Only the Church of Greece (with Archbishop Ieronymos II as its primate) has such special recognition.

 

Sample civil marriage certificate for the Government of Australia (source: Federal Attorney-General’s web site). The certificate for the religious marriage (if any) will depend on which denomination one is married in and will be issued separately to this one.

What are the benefits of having a Church be a “recognised denomination”?

The only real benefits are ones of convenience:

  • It is more convenient for the Government, because they don’t have to find & employ as many of their own marriage celebrants to perform duplicate wedding ceremonies – the denominations do it for them.
  • It is more convenient for the faithful who are getting married, because they don’t have to attend & pay for duplicate wedding ceremonies or two celebrants (one for the Government, one for the Church). Instead, the priest/minister acts as celebrant for both his denomination & for the Government, issuing two separate wedding certificates (one for each).

While these are obviously very practical conveniences for the couple getting married (and are encouraged by the Orthodox Church), they hardly constitute the essence of a mystical marriage according to Orthodox theology and they certainly aren’t what makes the Church canonical!

In fact, in many parts of the world and at various times in history, the Orthodox faithful are forced to live without these conveniences because the canonical Church and/or its marriages aren’t recognised by the government. For example, the Orthodox Church was not recognised by the Roman Empire (and in fact was outlawed!) in the early centuries, and so Christians who were married mystically in the Church would have to register their civil marriage separately. And in fact, not every mystical marriage would  be recognised by the civil authorities – eg, marriages between slaves, which the Church permitted (because there is “neither slave nor free” – Galatians 3:28) but the Roman Empire did not.

So why is it important for a Church to be a “recognised denomination” by the Government?

Ultimately, as Orthodox Christians, it isn’t important if our Church is recognised by the Government (or at least, it is of secondary importance) – as noted above, this is merely a convenience and it doesn’t define the essence or nature of the Orthodox Church or the Orthodox Mystery of Marriage. As if the Orthodox Church (which we believe was founded by God Himself in the flesh) requires the approval of secular authorities for its legitimacy! As we noted, Orthodox Christians have been marrying & given marriage in many parts of the world and at many times in history the Church was not/is not recognised – or worse still, is/was outlawed.

Rather, for the Orthodox faithful, of primary importance is whether our marriages are recognised by the Orthodox Church

This is why all of GOCSA’s and HOMOAO’s claims about recognition by the Greek and/or Australian governments are really red herrings – a smokescreen distracting from the real issue that should concern every faithful Orthodox Christian: are these institutions’ marriages (and other mysteries/sacraments) recognised by the Orthodox Church?

So are GOCSA/HOMOAO & their mysteries recognised by the Orthodox Church? Are they canonical?

It will come as no surprise to our regular readers that the answer to this question is a resounding NO!

  • They are not recognised by the Greek Orthodox Archdiocese of Australia.
  • They are not recognised by any of the other Orthodox jurisdictions in Australia (Serbian Orthodox, Russian Orthodox, Antiochian Orthodox, Romanian Orthodox, etc).
  • They are not recognised by the Ecumenical Patriarchate.
  • They are not recognised by the Church of Greece.
  • They are not recognised by the Patriarchate of Alexandria.
  • They are not recognised by the Patriarchate of Jerusalem.
  • They are not recognised by the Patriarchate of Antioch, the Patriarchate Russia, the Patriarchate of Romania, the Patriarchate of Serbia, or any of the Orthodox Churches throughout the world.

Regardless of whether or not they manage to secure Greek some form of government recognition (as it appears HOMOAO has at least), it will not change the answer to any of these questions. The only way for them to secure recognition of their marriages & other mysteries/sacraments by the Orthodox Church is for them to become part of the Orthodox Church. And the only way for them to do this is to unite with the Greek Orthodox Archdiocese of Australia.

GOCNSW eventually saw the light & rejoined in 2010, and have not looked back since (they’ve even managed to keep their churches!). Let’s pray that GOCSA and HOMOAO see the light soon too so that this confusion can be eliminated once and for all.

St Basil the Great of Caesaria, the Heaven-revealer

Icon for 1st of January. Top: St Basil the Great of Caesaria, the Heaven-revealer. Bottom: The circumcision of Christ. Source: OCA

Dear readers,

Of course, yesterday was the civil New Year. It also happens to be a major feast day of the Orthodox Church, in which we commemorate the Circumcision of our Lord Jesus Christ, along with the great hierarch and ecumenical teacher St Basil the Great. We pray that everyone had a blessed time with family as we remember the occasion that the God of all submitted to the shame & pain of circumcision in the flesh, and shed blood for humanity for the very first time.

On the feast day of St Basil, we thought it would be appropriate to remind our readers of an earlier post back in 2011 where we briefly discussed St Basil’s teachings on schism. His comments are as relevant today as they were 1,600 years ago.

More posts to follow in the coming days – there is obviously a lot happening at the moment.