This is a timeline of the presence of Orthodoxy in Greece from 1924 to 1974. The history of Greece traditionally encompasses the study of the Greek people, the areas they ruled historically, as well as the territory now composing the modern state of Greece.
1930 Mustafa Kemal Atatürk officially renamed Constantinople to Istanbul,[12][13][14] which comes from the Greek expression "eis-tin-polin" ("to the City"), based on the common Greek usage of referring to Constantinople simply as The City; a Pan-Orthodox Consultation on Mount Athos concluded that the only possible relations on the part of the Orthodox toward the Roman Catholics was "Relations of defense on the part of the Orthodox toward Roman Catholic Proselytism;"[15] Traditionalist Greeks (Old Calendarist communities) began publishing the monthly journal Orthodoxos Keryx (Orthodox Herald) from 1930.[16]
1930–1931 Rulings of the Court of Appeal (1930) and the Supreme Court (1931) imposed a ban on Uniates in Greece from wearing the outer garments of Orthodox clergy, in order to avoid the confusion with Orthodox clergy they were seeking, however the Uniates never consistently respected this decision.[17]
1933 Church of Greece bans Freemasonry, declaring that when one becomes a Mason (a member of Freemasonry) it is an act of apostasy from the Church and therefore, until that person repents, they can not attend the Holy Eucharist;[22][23][note 5][note 6] opening of the new Patriarchal Palace in Cairo by Patriarch Meletios, built at the expense of Theodore Kotsikas.[24]
1935 Death of eminent prelate Metropolitan Germanos (Karavangelis) in Vienna, who had played a central role and was an active participant both in the Greek Struggle for Macedonia and in Pontus, and was a primary candidate for election to the Ecumenical Throne of Constantinople in 1921, and to be Archbishop of Athens in 1923, only to censured in the end by both church and state;[26][27]Old Calendar schism, when three bishops declared their separation from the official Church of Greece stating that the calendar change was a schismatic act;[note 8] German Biblical scholar Alfred Rahlfs published his two-volume Septuaginta, a semi-critical edition of the Greek Septuagint, being the only complete critical text of the Septuagint in existence to that date.[30][note 9]
Kingdom of Greece restored (1935–1967)
1936 Apostolic Ministry of the Church of Greece founded ( 'Apostoliki Diakonia' );[31] General Ioannis Metaxas, Prime Minister of Greece during the 4th of August Regime (1936–41), propagated a Third Hellenic Civilization (Ancient Greece and Byzantium being the first two);[32] by 1936, Zoe Brotherhood had opened 300 catechetical schools with 35,000 pupils, and received the first prize at the International Protestant Conference on Sunday Schools in Oslo.[33]
1937 The Ecumenical Patriarchate chose a number of highly educated religious personalities for key positions in the recently declared Autocephalous Orthodox Church of Albania, after an agreement with the Albanian authorities, including Panteleimon (Kotokos) as Metr. of Gjirokastër, and Eulogios (Kourilas), as metropolitan of Korytsa;[34] Mass NKVD operation against Greeks in the USSR begins, based on Joseph Stalin's Directive 50125 Dec. 1937, resulting in the loss of 38,000 Soviet citizens of Hellenic descent at the Gulags of Siberia.[35]
1949 Princess Andrew of Greece and Denmark founded an Orthodox nursing order of nuns known as the Christian Sisterhood of Martha and Mary, and built a convent and orphanage in a poor suburb of Athens.[50][note 15]
1953 The Athonite School was officially re-established in Mount Athos,[1] now named the Athonite Ecclesiastical Academy, occupying a wing of the Skete of St. Andrew in Karyes, following the Greek secondary school curriculum combined with ecclesiastical education.[59]
1955 Istanbul Pogrom: In September an organised mob was turned against the ethnic Greek community and the Ecumenical Patriarchate in an orchestrated pogrom, destroying 73 churches, 1,004 residences, 5,000 small- and medium-sized businesses, two cemeteries, 23 schools and 5 athletic centres; the number of ethnic Greeks who were forced to leave Turkey by 1960 as a result of these events is estimated at 9,000;[60][61]Glorification of Nicodemos of the Holy Mountain (†1809) by the Patriarchate of Constantinople;[62] the small Greek community in Venice devoted its resources and works of post-Byzantine art to founding the Hellenic Institute of Byzantine and Post-Byzantine Studies (Istituto Ellenico) on the site of the former Flanginian School, established by law in 1951 and starting its activity in 1955.[63][note 18]
1957 Death of Blessed Elder Jeronymo (Ieronimos) abbot of Simonopetra.[67][68] Greek-American priest John Romanides publishes his doctoral dissertation The Ancestral Sin with the approval of the Theological Faculty of the University of Athens, representing a classic, landmark work in the theological revolution of the 1960s that set an unimpeachable standard of Orthodoxy.[69]
1961 Glorification of Nektarios of Pentapolis (†1920);[79] first ever visit of a Greek Orthodox Patriarch to Canada, as Patr. Benedict I of Jerusalem begins a North-American tour to raise funds for the restoration of the shrines in the Holy Land;[80] Greek language ultraconservative ecclesiastical newspaper Orthodoxos Typos (Orthodox Press) is founded by Archimandrite Charalambos Vasilopoulos (1910–1982);[81][note 21] death of Metr. Eulogios (Kourilas) of Korytsa (Korçë), one of the leaders of the Northern Epirus movement.[82]
1962–68 The 12-Volume "Religious and Ethical Encyclopedia" (Θρησκευτική και Ηθική Εγκυκλοπαίδεια, ΘΗΕ) is compiled as a joint effort between academics, university scholars and other contributors, published by the Athanasios Martinos publishing house, Athens.[85]
1963 Soter Brotherhood is created, as the more traditionalist members broke away from the Zoe Brotherhood to form a smaller new brotherhood under the leadership of Prof. Panagiotes N. Trembelas, having a profound influence on the Church of Greece;[86][87] Second Pan-Orthodox Conference held in Rhodes;[88]1000th anniversary celebration of founding of Mount Athos;[89] Archimandrite Chrysostomos Papasarantopoulos founds the Orthodox missionary society "The Friends of Uganda", known today as the "Orthodox Missionary Fraternity" (Αδελφότητα Ορθοδόξου Εξωτερικής Ιεραποστολής).[90]
1964 The skull of St. Andrew the Apostle, the martyred Patron Saint of Greece, was returned to the Greek Orthodox Church as a gesture of Church unity by Pope Paul VI;[91][note 22] death of Nicephorus the Leper;[92][93] Panagia Malevi icon of the Mother of God begins gushing myrrh, at the Malevi Monastery, at Agios Petros, Arcadia;[94] Third Pan-Orthodox Conference held in Rhodes;[88] in March, Turkey denounced the 1930 bilateral agreement on disputes arising from the exchange of populations and expelled more than 17,000 ethnic Greeks, who were deprived of all access to their real estate, goods and chattels, subsequently followed by the de facto exodus of 40,000 ethnic Greeks of Turkish citizenship.[95][note 23]
1967 The military junta which seized power in Greece on 21 April, adopted a new law which dismissed the twelve bishops of the Synod, the executive body of the sixty-seven member Assembly of Bishops, reduced the membership of the Synod to nine, and provided that the government, rather than the Assembly of Bishops, would elect the members of the Synod;[118] on 13 May, eight members of the handpicked Aristindin Synod choose three candidates for the election of the Archbishop of Athens, of whom two, the Metropolitans of Patras and of Trikki, waived their candidacy in favour of the third, Archimandrite Ieronymos Kotsonis, who became the Archbishop of Athens and all Greece (1967–1973);[119][120][note 30][note 31] on 1, 20 June and 22 the Aristindin Synod met to propose candidates for thirteen vacant sees, with most of the new bishops being sympathetically disposed towards the Zoe and Sotir Brotherhoods;[119]HieromonkAugoustinos Kantiotes elected Metropolitan of Florina, Prespai and Eordaia (1967–2000).[122]
1970–1971 In his survey of relics in the Greek Orthodox Church, German scholar Dr. Otto Meinardus found evidence for 3602 relics, out of approximately 3800 saints who were liturgically recognized by the end of the Ottoman period (1922).[129][130][note 34]
1973 On 18 January the Synodal-Stavropegial Monastery of Panagia Chrysopigi («Παναγία η Χρυσοπηγή») is founded in Kapandriti, in the periphery of the Archdiocese of Athens, via a royal edict signed by Abp. Ieronimos Kotsonis of Athens;[139][note 37] in Athens on Christmas 1973, an association called the "Theologians for Freedom and Dignity" published the document "Theological Declaration on Freedom and Dignity for Greek People from Greek Orthodox Theologians", denouncing the dictatorship in Greece.[141][note 38]
^On 17 August 1926, government representatives from Greece and the Kingdom of Serbs, Croats and Slovenes (Yugoslavia) signed an agreement settling the question of a Yugoslav free port at Thessaloniki.[7]
^"Like Matthopoulos he wrote like a Protestant pietist. In his book The Question of Conception, Papakostas faithfully follows Anglican and Roman Catholic opinion about contraception, presented as a quintessentially Orthodox view."[10]
^"Codified in the 1928 Patriarchal and Synodical Act, the "New Lands" were entrusted to the temporary stewardship of the Church of Greece, provided that the Church respected the terms of the Act. The Act subsequently has been incorporated into several pieces of Greek legislation (Laws 3615/1928, 5438/1932, 599/1977, and Article 3, paragraph 1 of the current Greek Constitution), thereby recognizing the ecclesiastical agreement between the two sides."
^"Antonis Benakis, son of a rich Greek family in Alexandria, donated his Athens family home and a collection of 37,000 Islamic and Byzantine objects and books to the state in 1931."[18]
^"Orthodox Christians must disavow the Masonic movement and resign from it if they have joined it in ignorance of its goals. Pike, in his Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry tells us that "Every Masonic Lodge is a temple of religion; and its teachings are instruction in religion." (p. 213) "Masonry, around whose altars the Christian, the Hebrew, the Moslem, the Brahim, the followers of Confucius and Zoroaster, can assemble as brethren and unite in prayer to the one God who is above all the Baalism." (p. 226) "Masonry, like all religions, all the Mysteries, conceals its secrets from all except the Adepts and Sages or Elect and uses false explanations and interpretations of its symbols to mislead those who deserve only to be misled." (p. 105 ).[22]
^(in Greek) "Η Σύνοδος τής Ιεραρχίας ασχολήθηκε με το θέμα αυτό κατά την συνεδρία τής 7ης Οκτωβρίου 1933 και εξέδωσε ειδική «Πράξη» (Εκκλησία 48/1933, σ. 37–39). Το κείμενο αυτό κάνει λόγο περί «διεθνούς μυητικού οργανισμού» και «μυσταγωγικού συστήματος, όπερ υπομιμνήσκει τάς παλαιάς εθνικάς μυστηριακάς θρησκείας ή λατρείας, από των οποίων κατάγεται και των οποίων συνέχειαν και αναβίωσιν αποτελεί». Το κείμενο αναφέρεται σε μαρτυρίες μασονικών κειμένων και κατοχυρώνει τη θέση της «εκ των εν ταίς μυήσεσιν δρωμένων και τελουμένων».[23]
^"In 1934, however, after establishing Turkey as a secular state in which religion was to be held in a sphere separate from government, law, and politics, the first president of Turkey, Mustafa Kemal Ataturk (1923–1938), ordered that Hagia Sophia be closed as a mosque and her icons restored. However, rather than return the basilica to the EP, he insisted that the historic church become a state-sponsored museum."[25]
^A major event occurred in May 1935: Eleven Bishops of the official Church decided to return to the Old Calendar and to take charge of the Traditionalist communities. Nonetheless, such was the pressure exerted on them that eight withdrew at the last moment. The three bishops who persevered were:[28]
Metropolitan Chrysostomos (Demetriou) of Zakynthos.
In an official encyclical as a synod of living bishops, they declared that the new calendar Churches were in a state of schism, and then they consecrated four new bishops, including: Matthew (Karpathakis) of Bresthena; Germanus of the Cyclades; Christopher of Megara; and Polycarp of Diavlia. In 1937 they split amongst themselves; and today they have become more than 12 groups, on account of successive splintering, defrocking, rivalry, walling-off, and anathematizing.[29]Greek Old Calendarist groups maintain that they have not separated over a mere calendar, rather that the calendar is a symptom of what has been called "the pan-heresy of ecumenism."
^It was based on the principles of reconstructing the text conceptualized by him and Lagarde. It was, however, only a preliminary critical edition, inasmuch as Rahlfs realized that it would be impossible in his lifetime to take into account the textual evidence of the many hundreds of existing manuscripts and relevant subsequent translations of the Septuagint. So he undertook to base the text he reconstructed primarily on the three great uncial manuscripts of the fourth and fifth centuries A.D., Vaticanus, Sinaiticus, and Alexandrinus.[30]
^The Greek Civil War (December 1944 – January 1945 and 1946–49) was a two-stage conflict during which Greek communists unsuccessfully tried to gain control of Greece.[41]
^On 13 December 1943, some 1200 males, including boys as young as 13, were massacred by Germans and the town gutted.
^The history of the Greek Civil Code is rather brief. After the establishment of the Modern Greek state (1832), the first efforts to institute a common civil code started. Concurrently, regional civil codes were applied, such as the Ionian Code of 1841, the Samiakos Code of 1899 and the Cretan code of 1903. Finally, the government of Eleutherios Venizelos was effective in its efforts to institute a Civil Code, establishing a committee for that purpose. The committee consisted of legal scholars and drafted a fully developed civil code. This code was put in force with Law 2250/1940, but due to the German occupation that followed, its application began on 23 February 1946.[46]
^"The Germans troops who surrendered to the Greeks on the island of Symi on 8 May 1945, were the last Germans to lay down their arms. As one commentator noted, in their surrender, even the Nazis recognised the Dodecanese as Greek. Under the Paris Peace Treaty of 1947, the islands were formally transferred to Greek sovereignty."[48]
^"In 1949, Alice founded the Christian Sisterhood of Martha and Mary in 1949 and spent years attempting to secure funding for it, according to her New York Times obituary " (6 December 1969).[50]
^"Bishop Mark Lipa arrived in the United States in December 1950 and succeeded in winning the loyalty of three of the twelve AOCA parishes in the country...Since the union of the Albanian Orthodox Church in America (AOCA) and its counterpart in the homeland was no longer an option following the suppression in 1967 of all religious organizations in Albania, in 1971 the AOCA, to ensure its canonical status, joined the multinational Orthodox Church of America as its Albanian Orthodox Archdiocese."[53]
^Because of the many miracles of the Holy Virgin which were reported by Greek soldiers during the Greco-Italian War of 1940–1941, the Holy Synod of the Church of Greece decided in 1952 to commemorate the feast day of The Protection of the Mother of God on 28 October, rather than on the traditional date of 1 October. Thus, the feast of the Protection of the Mother of God was made to coincide on 28 October with Ohi Day in Greece – ((in Greek)«'Οχι»), the Anniversary of the "No" – which is celebrated throughout Greece, Cyprus and in Greek communities around the world in commemoration of the rejection by Greek Prime Minister Ioannis Metaxas of the ultimatum made by Italian dictator Benito Mussolini on 28 October 1940. (See also: Greco-Italian War and the Battle of Greece).
^The institute (Istituto Ellenico) publishes a yearly periodical entitled Θησαυρίσματα. The first issue appeared in 1962.
^Both Abp. Chrysostomos I (Papadopoulos) (r. 1923–1938) and Gregorios Papamichael (1875–1956) are rightly credited for establishing the two basic academic journals of Neohellenic theology: Theologia and Ekklesia.[64]
^Nissiotis embodies a new type of thinking free from the provincialism and old-fashioned attitudes characteristic of Greek theology. He was in touch with all the new developments of his time, being well-informed about current trends in science, philosophy, art, psychology and politics. For a theologian, the breadth of his interests was unprecedented. He not only observed the rapid changes taking place in the world around him but also participated in them.[66]
^"Archimandrite Charalambos Vasilopoulos (1910–1982) was one of the leading figures of the Greek Orthodox anti-ecumenical movement, and is still held in high esteem in conservative ecclesiastical circles. In 1959, he founded a religious society (the POE, Panhellenic Orthodox Union) with an anti-heretical agenda, and in 1961 he established the newspaper Orthodoxos Typos (Orthodox Press), which continues to be the chief voice of Orthodox fundamentalism. He was abbot of Moni Petraki monastery from 1962 to 1968. He published a huge number of biographies of saints, initially in collaboration with Fotis Kontoglou, which have collectively sold in the hundreds of thousands and still retain their popularity. Archimandrite Vasilopoulos' favourite word was the verb 'to uncover'. Everywhere he went he saw hidden enemies of Orthodoxy and of the nation (ecumenists, freemasons, Jehovah's Witnesses, and, above all, Jews), and considered it his duty to expose them. Hence the titles of his books, all published by Orthodox Press Publications, at very low prices and in tens of thousands of copies: Uncovering Freemasonry (1967); Jewish Freemasonry Revealed (1975), an extended version of the former; Ecumenism Unmasked (1971); Uncovering Jehovah's Witnesses (undated); The Rotary Club Unmasked (undated); Theosophy Uncovered (1973); 'Inspired Women' Unmasked;; (1977)."[81]
^"The skull of St. Andrew, the martyred Patron Saint of Greece, arrived by air in Greece last Saturday from Rome. It was returned to the Greek Orthodox Church as a gesture of Church unity by Pope Paul. A Greek Orthodox delegation flew to Rome the day before to accompany the relic to Patras. Cardinal Bea led a party of 15 cardinals accompanying the skull, which is encased in gold, and presented it to Bishop Constantine of Patras, where St. Andrew the Apostle was martyred. His skull was kept there until 1462, when it was removed to Rome to preserve it from the advancing Turks."[91]
^"Over a thousand Greeks were promptly expelled, most on a few hours' notice. They were permitted to take with them only $22 and one suitcase of clothes. Another 5,000 were expelled shortly thereafter. Another 10,000 to 11,000 Greeks were expelled after September 1964, when Turkey discontinued renewing residence permits of Greek citizens. On 11 October 1964, the Turkish newspaper, Cumhuriyet, reported that 30,000 Turkish nationals of Greek descent had left permanently, in addition to the Greeks who had been expelled."[96]
^Saint Sabbas' relics had been stolen by the Crusaders of the First Crusade (1096–1099), along with many other relics, and were brought to Venice and placed in the Church of Sant'Antonin.[101] The delegation from the Patriarchate of Jerusalem in 1965 included Archbishop Vasilios of Jordan (later the Matropolitan of Caesarea); Archimandrite Theodosios – Igumen of Bethany; Archimandrite Seraphim Savvaitis – Igumen of the Holy Lavra of Saint Sabbas the Sanctified; and Hierodeacon Kyriakos (later the Metropolitan of Nazareth).[101] Elder Seraphim Savvaitis (†2003) had written in his memoirs that:
"the Pope did not return the holy relics to us because he loved us, but because Saint Sabbas the Sanctified would often appear to him and troubled him to return his relics back to his monastery (i.e. Holy Lavra of Saint Sabbas the Sanctified). When the Pope died without having taken into account the Saint, Saint Sabbas appeared again to his successor. Moreover, in the church where his holy relics were kept within a glass reliquary, the Saint would hit the glass, making trouble and upsetting the guards and the Latin monks."[101]
^"Fr. John Romanides, of blessed memory, revealed that a Papist "bishop" had confided to him that, according to the Vatican's plan, the union would not happen from the top, that is to say, from the bishops, the theologians and the dialogues, but rather from the so-called grassrootsecumenism, that is to say, through the mutual association between the two sides and the gradual implementation of sacramental intercommunion (intercommunio), which is already being put into effect by Rome and the Orthodox Ecumenists."[103]
^"Panayiotis Christou clearly saw how the teaching of Gregory Palamas could renew Orthodox theological studies internationally. Palamas' thought presupposes a vital Orthodox self-awareness, with a sense of the criteria that mark it off from the Western understanding of the Church. The Russian diaspora's "school" of theology, like the corresponding Serbian "school" of Fr. Justin Popović and the Romanian "school" of Fr. Dumitru Stăniloae, took on a neo-Palamite character. Christou's publishing initiative was a pivotal point in theological education, responding to a conscious need for the renewal of the Orthodox presence in our time."[108] See: (in Greek)Παναγιώτης Χρήστου. Βικιπαίδεια. (Greek Wikipedia.)
^"In a closely argued, thoroughly documented, and (considering the range of his subject) remarkable consise tome, Professor Patrides outlines Milton's ideas and presentation of the main points of the Christian faith, his conception of the Godhead, the Creation and the nature of Nature, the Fall and Redemption of Man, Love and Grace, history and the eschata of history."[112]
^"This theory conflicts with traditional Christian teaching on several counts. It contradicts the vision of the historical process as a path to the final transfiguration and change into a better state, not as a return to the starting point. Secondly, it practically excludes the notion that one can follow Christ into eternal life only of one's free choice...Thirdly, in Origen's system the apokatastasis is closely linked with the theory of the pre-existence of souls: the life of the soul in the body is viewed as a kind of punishment or trial, necessary for its restoration to its primordial dignity. This theory has always been firmly rejected by the Church. Fourthly, Origen's version of the apokatastasis raises the question: what is the moral sense of the entire drama of human history, if good and evil are ultimately irrelevant before divine mercy and justice? The Council of Constantinople in 543 and the fifth ecumenical council in 553 condemned the teaching of Origen and his followers on the doctrine of apokatastasis. But having condemned Origen, the fifth ecumenical council said not a word about the teaching of Gregory of Nyssa, who also wrote of the total extermination of vice and the final salvation of all people."[117]
^"The military junta which seized power in Greece on 21 April, adopted and put into effect a new law which resulted in major changes within the Greek Orthodox Church. The law dismissed the twelve bishops of the Synod, the executive body of the sixty-seven member Assembly of Bishops, reduced the membership of the Synod to nine; and provided that the government, rather than the Assembly of Bishops, would elect the members of the Synod. The newly constituted Synod was given the power to name new bishops, which power was formerly possessed by the Assembly. The junta also forced retirement of Archbishop Chrysostomos by extending a compulsory retirement statute to cover this position although he had previously been exempt from the measure. He was replaced by Archimandrite Ieronymos Kotsonis who was the personal chaplain to King Constantine and who is regarded as one of the most progressive figures of the church. The new archbishop soon made it clear that the traditional attitude of the Greek hierarchy toward the Ecumenical Patriarch of Constantinople would not be followed by him as he emphasized the ties of respect between his church and the Patriarchate of Constantinople. In his installation address he pledged sweeping reformation within the church, mentioning particularly his intention to purge the church of unworthy ministers and to seek to attract better educated clergy."[118]
^"The junta in Greece forced the resignation of the old and ailing archbishop of Athens, Chrysostomos II Hatzistaurou, promoting in his place a young archimandrite, Hieronymos Kotsonas; replaced the canonical synod of the Church with the uncanonical "Aristindin" synod; and replaced the bishops it disliked with others it preferred."[121]
^(in Greek) Τα εγκαίνια της ΟΑΚ έγιναν στις 13 Οκτωβρίου 1968 με συμμετοχή εκπροσώπων όλων των Ορθοδόξων Εκκλησιών, άλλων χριστιανικών παραδόσεων και Οργανισμών, των Πανεπιστημίων της χώρας και πλήθους λαού.[124]
^He was glorified by the Holy Synod of the Ecumenical Patriarchate of Constantinople on 29 August 2018:[127]
^The 3602 relics originated from only 476 (12.5%) of the saints. Furthermore, five saints accounted for nearly a quarter (25%) of all these relics, including Sts. Charalampos, Panteleimon, Tryphon, Paraskevi, and George.[130]
^The discovery of the icon just as the War of Independence against the Turks got under way was regarded as an omen and proof that God had willed the liberation of Greece.[135]
^The 1933 decision of the Bishops of the Church of Greece was renewed with a new act, issued on 28 November 1972. Hence, the Hierarchy: "adheres strictly to the provisions in the act relating to Freemasonry. It is declared and proclaimed that Freemasonry is a proven mystery religion, a projection of the old pagan religions, most foreign and contrary to the revealed salvific truth of our Holy Church. It is declared categorically that the status of a person who is a Mason in whatever form, is incompatible with the status of a Christian member of the Body of Christ."[23]
^"A close associate of Archbishop Ieronimos Kotsonis during the 1967–74 dictatorship, Christodoulos managed in 1973 by a royal edict to lodge the fraternity on prime land just outside Athens. Surprisingly, the edict implied that the established monastery was not under the authority of the local bishop, but of the Holy Synod itself. That was an unprecedented privilege since it made Chrysopigi a secular, so to speak, monastery, whose members could by-bass or even undermine ecclesiastical hierarchy. Until today, Panagia Chrysopigi functions as a nursery for higher clergy of right-wing and nationalistic persuasions, providing staff in the most important Greek dioceses. In principle, of course, the Archbishop denied any relationship between politics and the Church but...the statement was to be dismissed each time an imagined threat to the Church and the nation emerged. Examples abound: Turkey, Albania, FYROM, globalisation, the Papacy, amoralism, atheism, communism, nihilism and so forth. The Archbishop's discourse on any of these subjects demonstrates that friends and foes do exist, as is only natural with a discourse that programmatically presents Greece and the Greek Orthodox Helleno-Christian tradition as being under siege by, inter alia, the forces of a godless modernity emanating from the west and the forces of barbarism in the East."[140]
^"Published (in English) through the courtesy and by the permission of the Hellenic American Society, Indianapolis, Indiana."
^"The Turkish army occupied almost 40 percent of the land area of the island, despite the fact that the Turkish population numbered less than 20 percent."[144]
^Kallistos Ware, (Bishop of Diokleia). The Inner Kingdom. Volume 1 of Collected works. St Vladimir's Seminary Press, 2000. p. 44. ISBN9780881412093
^Christos Yannaras. Orthodoxy and the West: Hellenic Self-Identity in the Modern Age. Transl. Peter Chamberas and Norman Russell. Brookline: Holy Cross Orthodox Press, 2006. pp. 229–230.
^Victor Roudometof. Greek Orthodoxy, Territoriality, and Globality: Religious Responses and Institutional Disputes. Report.Sociology of Religion. Vol. 69 No. 1. 22 March 2008. Pg. 67(25). ISSN1069-4404.
^Robinson, Richard D.. The First Turkish Republic: A Case Study in National Development. Cambridge: Cambridge University Press, 1965.
^ abcRev. Nicon D. Patrinacos. A Dictionary of Greek Orthodoxy – Λεξικον Ελλινικης Ορθοδοξιας. Light and Life Publishing, 1984. p.323.
^Dimitri Kitsikis (Professor). The Old Calendarists and the Rise of Religious Conservatism in Greece. Translated from the French by Novice Patrick and Bishop Chrysostomos of Etna. Center for Traditionalist Orthodox Studies, 1995. p. 21.
^(in Greek) ΑΝΤΙΑΙΡΕΤΙΚΟΝ ΕΓΚΟΛΠΙΟΝ. H Ουνία στην Ελλάδα. ΑΠΟΣΠΑΣΜΑ ΑΠΟ ΤΟ: "ΟΥΝΙΑ: ΠΡΟΣΩΠΟ ΚΑΙ ΠΡΟΣΩΠΕΙΟ", πρωτοπρ. ΓΕΩΡΓΙΟΥ ΜΕΤΑΛΛΗΝΟΥ. Retrieved: 7 August 2015.
^Dina Kyriakou. New museum celebrates Greece through the ages.The Globe and Mail (Canada). 22 July 2000 Saturday. p. T3.
^Fr. Alexey Young. The Simple Shepherd – Papa Nicholas Planas. Orthodox America (St. James the Apostle Orthodox Church). Issue 56, Vol VI, No. 6, January 1986. Retrieved: 17 May 2013.
^ abMarangos, Frank. Resolving the religious freedom issue of the Ecumenical Patriarchate.Forum on Public Policy: A Journal of the Oxford Round Table. 22 June 2007. ISSN1556-763X.
^Dimitri Kitsikis (Professor). The Old Calendarists and the Rise of Religious Conservatism in Greece. Translated from the French by Novice Patrick and Bishop Chrysostomos of Etna. Center for Traditionalist Orthodox Studies, 1995. p. 22.
^Michael Georgiades. The Origins of the Old Calendar Schism.Orthodox Outlet for Dogmatic Enquiries (OODEGR). Translated: 10 March 2010. Retrieved: 17 May 2013.
^ abRobert J. V. Hiebert. Inauguration of the John William Wevers Institute and Septuagint Chair Campaign.Trinity Western University. 5 December 2011. Retrieved: 25 May 2018. p. 3.
^Alexander Ganse. Greece 1935 – 1940.World History at KMLA (Korean Minjok Leadership Academy). First posted in 2000, last revised on 27 February 2007. Retrieved: 1 May 2013.
^Christos Yannaras. Orthodoxy and the West: Hellenic Self-Identity in the Modern Age. Transl. Peter Chamberas and Norman Russell. Brookline: Holy Cross Orthodox Press, 2006. p. 230.
^George Th. Mavrogordatos (University of Athens). CHURCH-STATE RELATIONS IN THE GREEK ORTHODOX CASE. Paper presented to the Workshop: "Church and State in Europe" ECPR Joint Sessions, Copenhagen, 14–19 April 2000. p. 8.
^Why the Clock Stopped in Kalavryta; Lyn Drummond Talks to Some of Those Who, As Greek Village Children, Survived German Reprisals 55 Years Ago.Canberra Times (Australia). 12 December 1998. Part A; Page 5.
^Charalambos K. Papastathis and Nikos Maghioros. "Greece: A Faithful Orthodox Christian State. THE ORTHODOX CHURCH IN THE HELLENIC REPUBLIC." In: Javier Martínez-Torrón and W. Cole Durham, Jr.. Religion and the Secular State: National Reports (Issued for the occasion of the XVIIIth International Congress of Comparative Law, Washington, D.C., July 2010). Published by: Complutense Universidad de Madrid, in cooperation with The International Center for Law and Religion Studies, Brigham Young University. July 2014. pp. 370–371.
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Bibliography
Christos Yannaras. Orthodoxy and the West: Hellenic Self-Identity in the Modern Age. Transl. Peter Chamberas and Norman Russell. Brookline: Holy Cross Orthodox Press, 2006. ISBN1-885652-81-X
Dimitri E. Conomos, Graham Speake. Mount Athos, the Sacred Bridge: The Spirituality of the Holy Mountain. Oxford: Peter Lang, 2005.
Effie Fokas. Religion in the Greek Public Sphere: Nuancing the Account. Journal of Modern Greek Studies. Volume 27, Number 2, October 2009, pp. 349–374.
^The ROC severed full communion with the Ecumenical Patriarchate in 2018, and later severed full communion with the primates of the Church of Greece, the Patriarchate of Alexandria, and the Church of Cyprus in 2020.
^ abcdefghAutocephaly or autonomy is not universally recognized.
^UOC-MP was moved to formally cut ties with the ROC as of May 27th 2022.
^ abSemi-autonomous part of the Russian Orthodox Church whose autonomy is not universally recognized.
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