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Why Constantinople registered its organization of one person at the address of the Czech monastery. It has become known from open sources that the Patriarchate of Constantinople began to create a parallel jurisdiction in the Czech Republic, in the canonical territory of the Orthodox Church of the Czech Lands and Slovakia (OCCLS) and registered a “monastery” subordinate to Phanar. What are the Phanariots striving for and what may their plan of forcible takeover of this Local Church be? Christianity was brought to Moravia by Sts. Equal-to-the-Apostles Cyril and Methodius, who are also called the Moravian brothers. In 869, Pope Adrian II ordained St. Methodius to the rank of Archbishop of Moravia. This was before the fall of the Roman Church, which happened almost 200 years later, in 1054. Thus, the first Mother Church for the OCCLS was precisely the Orthodox Sazavska Monastery, and Orthodoxy disappeared from these lands for almost 800 years. Only at the end of the 19th century Orthodox temples appeared in the Czech Republic, which the Russian Church built for vacationers from Russia in Czech resorts. There appeared a Czech Orthodox community in Prague, which was also led by a priest from the Russian Church. However, amid political disagreements between Russia and Austria-Hungary, and then World War I, the Austrian authorities did not register this Orthodox community in Prague and it legally belonged to the community of the Serbian Orthodox Church in Vienna. The Serbian Church ordained the first bishop for the Czech and Slovak lands, Bishop Gorazd (Pavlik). Thus, the Serbian Church became the second Mother Church for the OCCLS. Bishop Gorazd put a lot of efforts in the formation of the Church in Czechoslovakia, and in the interwar period it developed quite actively, while being in the jurisdiction of the Serbian Church. During the Second World War, Bishop Gorazd was tortured by the Nazis and became the first holy martyr of the Church of Czechoslovakia. At the same time, instead of supporting the work of St. Gorazd, the Patriarchate of Constantinople tried to create a parallel jurisdiction and in 1923 established its Autonomous Orthodox Church in the Czech Republic and Moravia and ordained Bishop Sabbatius (Vrabets) to lead it. However, the believers rejected him and remained faithful to Bishop Gorazd. Bishop Sabbatius retired, while the autonomous Church from Constantinople remained on paper. During World War II, the Czechoslovak Church was liquidated by the Nazis and revived after the victory but already in the jurisdiction of the Russian Orthodox Church. Unlike Phanar, the Russian Orthodox Church did not pretend to rule this Church and in 1951 granted it full autocephaly, thus becoming the third Mother Church for the OCCLS. An act signed by Patriarch Alexy (Simansky) read as follows: “The Russian Orthodox Church, represented by Patriarch Alexy of Moscow and All Russia and the entire Holy Council of Bishops, in consideration of the petition of the Church Council of the Orthodox Church in Czechoslovakia, grants autocephaly to this Church, formerly the Exarchate of the Moscow Patriarchate. The Russian Orthodox Church with one heart prays to the Heavenly Shepherd, our Head the Lord Jesus Christ so that He sends His Divine blessing to the youngest sister in the family of Orthodox Autocephalous Churches, the Church of Czechoslovakia and crowns Her with eternal glory.” It is noteworthy that this is the full text of the act. Constantinople categorically did not recognize it arguing that Saints Cyril and Methodius came to Moravia from Constantinople, therefore this is its canonical territory. Phanar was not at all embarrassed by the fact that Methodius was ordained bishop of Moravia in Rome and that for almost 800 years there was no Orthodoxy in these lands at all,. But even without the recognition of Constantinople, the OCCLS was developing quite successfully and by the end of the 20th century already numbered several hundred thousand parishioners. In 1998, the current Patriarch of Constantinople, Bartholomew, recognized the Orthodox Church of the Czech Lands and Slovakia by publishing his Tomos on the autocephaly of OCCLS. This Tomos is strikingly different from the ROC act. Whereas the act does not contain any terms on limitations of autocephaly, the Phanar’s Tomos abounds with them. Like in the Tomos for the OCU, there is an obligation for the OCCLS to receive the myrrh from Constantinople, to appeal there, coordinate all important issues with Phanar and act strictly in line with the foreign policy pursued by the Patriarchate of Constantinople. The OCCLS considered the Phanar-issued Tomos to be simply an internal document of the Patriarchate of Constantinople. However, in 2013, the Primate of the OCCLS Metropolitan Christopher (Pulz) was forced to retire due to the appearance of publications casting a shadow on his moral character. The publications, as it was established later, turned out to be slanderous, but this enabled Phanar to intervene in the affairs of the OCCLS. On October 19, 2013, at the diocesan meeting of the Prague diocese, which was supposed to choose a new Prague bishop, the well-known Metropolitan Emmanuel (Adamakis) of France turned up and said that Phanar would not recognize any of the candidates proposed at the meeting. This caused confusion and the congregation was not able to elect its bishop. In December 2013, in Prague, a meeting of the Holy Synod of the OCCLS was held, to which the locum tenens of the head of this Church, Archbishop Simeon (Yakovlevic) had already invited two Metropolitans of Constantinople – Emmanuel (Adamakis) of France and Arseny (Kardamakis) of Vienna. It was announced to everyone that these hierarchs would participate in the meetings of the Synod of a foreign Church with a casting vote. The rest of the Czechoslovak hierarchs resolutely opposed to this and asked the Russian Orthodox Church for protection from Phanar’s gross interference in the affairs of the Church OCCLS. Metropolitan Hilarion (Alfeyev), the head of the Department for External Church Relations, arrived in Prague. He negotiated with the Phanariots and ensured that the Synod of the OCCLS would settle its own affairs without interference from other Churches. The Synod of the OCCLS removed the locum tenens, Archbishop Simeon (Yakovlevic), from office and appointed Metropolitan Rostislav (Gont). And soon after the Local Council of the OCCLS elected Metropolitan Rostislav, who received 87% of the vote, as the Primate. It is easy to guess that Phanar did not recognize such an election and continued to consider its protégé – Archbishop Simeon – as the locum tenens thus provoking a split in the OCCLS. In February 2015, Constantinople further aggravated this schism, having ordained Bishop Isaiah (Slanink) for the OCCLS in order to create an “alternative Synod” of the OCCLS. It is not known how the situation would develop further, but in 2016 Phanar urgently needed the support of the OCCLS in the run-up to the Cretan Council. This Council, as we recall, was supposed to affirm the primacy of Constantinople in the Orthodox world, securing it many exclusive powers, and also open the way to unification with the Latins, recognizing the Vatican as an Orthodox Church along with Orthodoxy. Thanks to the Providence of God, Four Local Churches did not attend this Council and it did not become pan-Orthodox, in fact. But then, before this Council, Patriarch Bartholomew struggled to ensure the presence of the Primates of all Local Churches and he had no time to fight with Metropolitan Rostislav. As a result, Phanar recognized Metropolitan Rostislav as the head of the Church, while the OCCLS recognized the Tomos of Constantinople of 1998 on its own autocephaly, which puts the OCCLS in actual subordination to Phanar. A new attack by Phanar on the OCCLS ensued already in 2019 due to the fact that the Czechoslovak Church did not recognize the OCU and declared support for the UOC and His Beatitude Metropolitan Onuphry. On the same day when Phanar made its lawless decisions on Ukraine, on October 11, 2018, Metropolitan Rostislav sent a letter to the Russian Orthodox Church condemning the gross interference of the Ukrainian government in the internal life of the OCCLS and also stated that the position of the Church on this issue remains unchanged. “World Orthodoxy recognizes the only canonical head of the Ukrainian Orthodox Church – His Beatitude Metropolitan Onuphry of Kiev and All Ukraine. This fact was repeatedly mentioned and reiterated on behalf of all those present by the Holy Primate of the Great Christ Church of Constantinople, Ecumenical Patriarch Bartholomew at the Synaxis of the Primates of the Local Orthodox Churches, which took place in Chambesy (Switzerland) from January 21 to 27, 2016. Therefore, any attempt to legalize the Ukrainian schismatics by the state authorities should be strongly condemned by all the Primates of the Local Orthodox Churches,” the letter said. And on February 3, 2019, on the day of “enthronement” of Epiphany Dumenko, Metropolitan Rostislav declared the following: “In fact, the Orthodox Church of Ukraine has existed for centuries – from the time of Equal-to-the-Apostles Vladimir and Princess Olga, from the day of the Baptism in the Dnieper, and it has its primate – this is His Beatitude Metropolitan Onuphry of Kiev and All Ukraine. <...> Among the high-ranking hierarchs there were those who decided to refute this, who considered for nothing what had been for centuries and proclaimed this impostor ‘a metropolitan of all Ukraine’ instead of the canonical metropolitan.” Of course, this position aroused the indignation of Constantinople, which launched a new offensive on the OCCLS. In August 2019, Phanar initiated the creation of a parallel jurisdiction of the Patriarchate of Constantinople in the Czech Republic. At the constituent assembly, the legal entity “Association: Holy Patriarchal Stavropegic Monastery of the Assumption of the Blessed Virgin Mary (hereinafter referred to as the Association)” was created and the statute was adopted. Only three people took part in the Constituent Assembly: Konstantinos Kardamakis, who is also Metropolitan Arseny of Austria (Constantinople Patriarchate), ThDr. Igor Slaninka, who is also Bishop Isaiah, and also a certain Roman Rugyko. These three established the Association and elected its chairman – “Dr. Konstantinos Kardamakis, born on October 31, 1973, residing at 13 Fleiskmarket, 1010 Vienna, Austria” and his deputy – “ThDr. (Doctor of Theology) Igor Isaiah Slaninka, born on June 25, 1980, living at the address: Jana Zizky, 1116/13, 434 01 Bridge.” On October 1, 2019, the Association was registered by the regional court of Ostrava city. What is noteworthy, in this extract in the column "number of members" there is a number 1. And the most interesting thing is that the monastery of the Assumption of the Blessed Virgin Mary at this address has already existed for a long while. There is not much information about it on the Internet. There are some photos on the Czech site “Light of Orthodoxy” and a little information for the pilgrims on the website "Pilgrimage Alphabet": “The Monastery of the Assumption of the Blessed Virgin Mary is located in the town of Vilemov, which is located in the Czech Republic. Over the long years of its existence, this convent became one of the main centers of Orthodoxy in the traditionally Catholic Czech Republic. Located in a quiet area, the monastery became a place of seclusion for a small Orthodox community. <...> Address: Czech Republic, Olomouc District, 783 22 Vilemov 159.” What do we have? Phanar creates a monastery under the name "Association" at the same address, on the site of a female monastic community, which has existed for many years. Moreover, the Association formally establishes three people, none of whom has anything to do with this monastic community. The number of members of the Association, according to the extract from the register, is only one person. Furthermore, the Association is subordinate not to the OCCLS, i.e. the Local Church in whose canonical territory it is registered but directly to the Patriarchate of Constantinople. Here is a paragraph of the Association’s statute on its goals: “The Association is a voluntary, non-governmental, non-profit association of Orthodox believers under the spiritual leadership of the Patriarchate of Constantinople, which united the advocates of the spiritual development of Orthodox citizens living in the Czech Republic and other Orthodox believers to satisfy their spiritual needs, for vigorous activity in this development, to popularize this goal and ensure charitable activities in the field of this missionary work. The task is also to lead a spiritual and liturgical life, to be engaged in charity work, to help those in need, and at the same time to create contact spiritual centers (dependencies) to fulfill this goal. For this purpose, the chairman of the association (abbot) appoints the clergy who received the canonical mission. At the same time, it has to pay attention and help protect the rights of citizens and Orthodox believers, defend their interests in accordance with the Charter of Fundamental Rights and Freedom and to make sure that no one incites hatred, intolerance, supports violence or violates the Constitution and laws.” We emphasize: The Association is subordinate to Constantinople; The Association extends its activities to all Orthodox citizens living in the Czech Republic; in the list of tasks of the established monastery (Association) there is not a word about monastic life. This means that under the guise of a monastery, a parallel jurisdiction will be established, which will expand throughout the Czech Republic, and then, possibly, will spread to Slovakia. The fact that the Association is supervised by the bishop, who lives in Austria, speaks of two things. First, the Association will not attract “seekers of the monastic life” but entire parishes with the clergy, laity, churches and church property. As the recent developments show, Phanar has perfectly mastered the art of “head-hunting” clerics into its jurisdiction using blackmail, threats, financial incentives, political and other pressures, etc. Secondly, if there are not so many people who want to move from the OCCLS to the jurisdiction of Phanar, not only Czech or Slovak priests will be attracted but also Phanar-loyal clergy from other countries. When the members of the Association are significantly more than one person, Phanar will be able to either carry out a coup in the OCCLS, bringing its people to power (the same Igor-Isaiah Slaninka), or even transfer the OCCLS to its jurisdiction having eliminated autocephaly. Such a renewed (or abolished) OCCLS will definitely recognize the OCU. Time will tell whether these plans are destined to come true, yet we have no choice but to pray for the Primate of the Church of the Czech Lands and Slovakia, Metropolitan Rostislav, and the faithful hierarchs of his Church wishing them to have the same stamina and courage as His Beatitude Metropolitan Onuphry of Kiev and All Ukraine. Patriarchate of Constantinople is trying to create another parallel jurisdiction in Europe - UOJ - the Union of Orthodox Journalists SPZH.NEWS

Philaret Denisenko’s “Kiev Patriarchate” (KP) does not and has never existed, Patriarch Bartholomew told a group of Ukrainian journalists in Istanbul last week. “As for [Ph]ilaret, he was restored to his episcopal dignity as former Metropolitan of Kiev. The so-called ‘Patriarchate of Kiev’ does not exist and never existed,” the Patriarch told the National Union of Journalists of Ukraine. The head of the Union, Sergei Tomilenko, wrote about the meeting on his Facebook page and published the full text of Pat. Bartholomew’s English speech. The declaration comes against the background of Philaret Denisenko’s active attempts to garner support for the revival of the KP, which he loudly proclaims never ceased to exist, despite his promise to liquidate it on the morning of the “unification council” in Kiev on December 15. The Ukrainian Ministry of Justice has confirmed that the KP was never liquidated and continues to exist, at least in the eyes of the state. Moreover, the “Ukrainian Autocephalous Orthodox Church,” which united with the KP to create the so-called “Orthodox Church of Ukraine” (OCU), was also not liquidated before the council. Thus, there are now three schismatic bodies in Ukraine, rather than the two that existed before the “unification council.” A battle has begun between Philaret Denisenko, the “Patriarch” of the KP, considered the “Honorary Patriarch” of the OCU, and the primate of the OCU “Metropolitan” Epiphany Dumenko, that only further delegitimizes the OCU in the eyes of the Orthodox world and threatens to tear apart Pat. Bartholomew’s personal creation. While the Orthodox world has never recognized the legitimacy of the KP, it does not deny its existence. Moreover, in the same speech, Pat. Bartholomew himself speaks of the separation of Ukrainian Orthodoxy into “three separate entities,” and states that “This reality, the existence of two schismatic groups, was a real agony.” The rest of Pat. Bartholomew’s speech is largely a reiteration of the same points he and other Constantinople representatives have been making since the summer. He states that the granting of autocephaly to Ukraine was a purely pastoral matter on the part of Constantinople, to free Ukraine from the oppression of being part of the Russian Church and to create unity within Ukraine. The Synods, primates, and hierarchs of other Local Churches have, however, noted that Ukrainian Orthodoxy is only less unified since Constantinople’s interference there. He also repeats the historical claim that the Kiev Metropolis never transferred to the Russian Church—an assertion that only the Patriarchate of Constantinople accepts. Further, he states that “The issue in Ukraine was timely. That is, the Ecumenical Patriarchate did not suddenly decide to intervene,” although he had denied numerous appeals from schismatic clergy and state authorities over the preceding three decades, changing his mind only after the unsuccessful Crete council in 2016. Metropolitan Kallistos Ware, a hierarch of the Patriarchate of Constantinople, has tied Constantinople’s interference in Ukraine to Pat. Bartholomew’s disappointment that the Russian Church did not participate in the Crete Council. Pat. Bartholomew further states: “As we have maintained, there are no more schismatics in Ukraine because they have been restored to communion with the One, Holy, Catholic and Apostolic Church.” However, to date, the OCU is in communion only with the Patriarchate of Constantinople, not with the Orthodox Church as a whole. They have been explicitly rejected as schismatics by several Local Churches. http://orthochristian.com/121591.html?fbclid=IwAR12vr6wJNpNvByH8txIEr8X_vQXe-kVpv516GgsNGD1zDILzsNqiZ7tAgg

The consequences of the Patriarchate of Constantinople’s creation of a new schismatic church in Ukraine and the granting of autocephaly to it continue to reverberate throughout the entire Orthodox world, and the monastic enclave of Mt. Athos is no exception. The issue has divided the monasteries, some of which have accepted and concelebrated with the visiting representatives of the new “church,” and some of which categorically reject them as schismatics. OrthoChristian recently published a translation of the opinion of the representatives of four Greek monasteries that sharply criticized the Russian Orthodox Church and the Russian St. Panteleimon’s Monastery on Mt. Athos. Now a letter from 12 Athonite elders from various sketes and cells has been published in Greek by Romfea and in Russian by the Department for External Church Relations of the Russian Orthodox Church. The letter is dated March 17—a month after the first schismatic delegation visited Mt. Athos and celebrated Liturgy in several monasteries. “With great sorrow and concern we learn about what is happening in the Orthodox Church as a whole because of the non-canonical granting of autocephaly to the schismatics of Ukraine without the consent of the canonical autonomous Church headed by Metropolitan Onuphry, which continues to consider the new autocephalites as schismatics, having no communion with them and, on the basis of the sacred canons, with all of those who have communion with the schismatics,” the letter opens. The Patriarchate of Constantinople granted autocephaly to a group within another Church’s jurisdiction, in clear violation of the holy canons, the Athonite fathers write, and thus the Russian Church has broken communion with the Patriarchate of Constantinople. In the authors’ view, Constantinople’s actions threaten a schism on the scale of the 1054 split between Rome and Constantinople. The Church is still bleeding from the wounds from the ecumenist council of Crete in 2016, and now there has been inflicted a new wound, “for which the Ecumenical Patriarchate is solely responsible,” the letter reads. Further, this justification of schism places people’s souls in danger of damnation because the Holy Spirit is not active in schism, the fathers write, with reference to the teachings of Sts. Basil the Great and John Chrysostom. Heresy and schism are the work of satan, the Athonites write categorically. “When [the devil] fails to thwart salvation through heresies, then he works to provoke schisms,” they assert. The occasion of the writing of this letter, the authors write, is that they do not want to fall into this soul-destroying work of the devil. The Athonite elders continue to recognize the schismatics precisely as such, and they reject the historical revisionism of Constantinople which claims that Ukraine has always been its territory: We have left the world and the pleasures of the world and we use our souls and bodies for ascetic podvigs, to obtain the mercy of God. Would it not be inexcusable negligence and folly to render our labors and aspirations worthless by communing with the Ukrainian schismatics who are removed from Eucharistic communion and defrocked by the Russian Church to which they belonged for more than three centuries, according to the unchanging, continuous, and general recognition of all Orthodoxy, including the Ecumenical Patriarchate? The fathers then point to canons from the ecumenically-recognized councils of Laodicea and Antioch to demonstrate that joint prayer with schismatics is prohibited, and that those who enter into communion with the excommunicated ought themselves to be excommunicated. Further, only the Church that excommunicates someone can receive him back—a rule clearly broken by Pat. Bartholomew, the fathers write, which according to the Council of Antioch, makes him subject to excommunication. “In 1686, by an act of Patriarch Dionysius IV, [Ukraine] entered the jurisdiction of the Moscow Patriarchate, which according to pan-Orthodox consent has remained for 333 years until this day,” the letter reads. Later, after the fall of communism, Philaret Denisenko went into schism after he lost the election for Patriarch of Moscow and was subsequently defrocked and anathematized. Thus, the Athonite ascetics reject the historical revisionism that says that Philaret was punished simply for desiring autocephaly. Additionally, the “Ukrainian Autocephalous Orthodox Church” of Makary Maletich traces not only to schismatics, but even to those wholly devoid of any apostolic succession, the letter states, and thus they are recognized as schismatic by all, except for Constantinople. However, the canonical Church remains that headed by Met. Onuphry, according to the Athonite elders. And the problem did not begin with the Ukrainian situation: “It has long been known that Pat. Bartholomew does not have any particular respect for the sacred canons, which he has violated and violates, especially with regard to relations with heretics, and now with schismatics.” The entire construct upon which Pat. Bartholomew’s invasion of Ukrainian Church territory is built is like a house built on the sand of inept advisors: At first, relying on insufficiently-educated or self-serving theological consultants, he tried to justify his invasion by referring to the concept of ekkliton (ἔκκλητον), that is, that he alone, as a second pope, can accept appeals and petitions from other autocephalous Churches, as he is, allegedly, according to the recently-appeared prevailing opinion of the pseudo-theologians of the post-Patristic era, not the first among equals (primus inter pares), but the first without equals (primus sine paribus). And further: But this argument immediately crashed with a bang, because it contradicts the conciliar system of Church governance, in which all patriarchs and primates are considered equal to one another, with Constantinople having only a primacy of honor, not power, as claimed by the Pope. The right to hear appeals extends only to those of his own jurisdiction, and not to the jurisdiction of other patriarchs. The fathers then refer to the comments on the 9th canon of the Fourth Ecumenical Council of the “God-moved” St. Nikodemos the Hagiorite, “one of our greatest theologians and canonists,” to substantiate their argument about who has the right to hear which appeals. The Athonite elders then point to Constantinople’s changing tactics in regard to the Ukrainian situation: When Patriarch Bartholomew realized that he couldn’t rely upon ekkliton in his cross-border intervention within the bounds of another’s jurisdiction, then with the help of his own advisors, ready to serve him, he discovered 333 years later that Ukraine is within the jurisdiction not of the Russian, but of the Constantinopolitan Church! His inattentive or militant theologians concealed and misinterpreted many documents and opinions in order to come to the ridiculous conclusion about the temporary nature of the transfer of Ukraine to the Russian Church (a temporary character of more than three centuries!), and that now this concession is canceled. Despite these games on the part of Constantinople, every Local Church recognizes the Church in Ukraine as that headed by the “wise and modest” Met. Onuphry, as the elders write, which did not request autocephaly. As autocephaly was given to a minority group of schismatics, against the pan-Orthodox opinion, the autocephaly is highly problematic. The authors of the letter also consider it unjust and devoid of basic logic to “place a magnifying glass” on the nationalistic or ecumenistic tendencies of some in the Russian Church (past and present), though not of the canonical Ukrainian Church they note, in order to justify Constantinople’s anti-canonical invasion. The elders then testify that the majority of the fathers of the Holy Mountain rejoiced with great joy when the Sacred Community decided not to send a delegation to the enthronement of the schismatic “Metropolitan” Epiphany Dumenko or even to send him a congratulatory letter. But they were very upset by the minority of monasteries and fathers which still participated in the enthronement. The same torn feelings were caused by the visitation of the delegation of the schismatic church to the Holy Mountain: “The exact same feelings of joy filled our hearts because many monasteries prevented the visit of ‘bishops’ and ‘clerics’ of the new false Church, but bitterness and dispassionate anger towards those, fortunately, few who courteously accepted them and/or served with them!!!” Due to the seriousness of the issue, and for the sake of the high authority that Mt. Athos enjoys in the Orthodox world, and for the sake of ensuring inter-Athonite unity, the authors of the letter entreat that the schismatics be denied access to the Holy Mountain, or at the least that their “clerics” not be allowed to serve, until a pan-Orthodox resolution is reached, given that, despite the extreme pressure, no Church has recognized the schismatics over the past three months. This decision should be made as soon as possible given the news about the schismatics planning more visits to Mt. Athos, the fathers write. Moreover, the founders of the Ukrainian schismatic movement are not only condemned by the Church, but also have the condemnation of civil courts for grave moral crimes, unthinkable even for non-Christians, the letter reads. They are also weighed down by involvement in the recent Bulgarian schism, ties with the Ukrainian Uniates, and persecution against the canonical Church, especially after Constantinople recognized them. They also lament Epiphany Dumenko’s recent statements about softening on the sin of homosexuality. Moreover, the schismatics visiting the Holy Mountain are not spiritually, but are rather politically motivated—looking only for acceptance of their illegitimate group that they can then advertise to the Orthodox world, “and to achieve their wicked plans,” the Athonite elders write. In conclusion, the fathers emphasize that they will not jeopardize their salvation by entering into communion with the excommunicated schismatics and that they will not promote the present schism on the local or global Orthodox level. “We fear an inter-Athonite schism if we do not make correct and courageous decisions,” the Fathers conclude. The letter is signed by: Elder Hieromonk Arsenios with the brotherhood of Panagouda cell of Koutloumousiou Monastery; Elder Hieromonk Abraham with the brotherhood of the kallyva of St. Gerasimos of Koutloumousiou Skete; Elder Hierodeacon Theophilos with the brotherhood of the cell of the Holy Unmercenaries of Grigoriou Monastery; Elder Nicholas of the cell of St. Demetrios of Hilandar Monastery; Elder Joseph with the brotherhood of the cell of St. Theodore of St. Paul’s Monastery; Elder Savva with the brotherhood of the cell of the Holy Archangels of Hilandar Monastery; Elder Nikodemos of the cell of St. Nektarios of Stavronikita Monastery; Elder Gabriel of the cell of St. Christodoulos of Koutloumousiou Monastery; Elder Euphrosynos with the brotherhood of the cell of St. John the Forerunner of Koutloumousiou Monastery; Elder Paisios with the brotherhood of the cell of the Holy Archangels of Hilandar Monastery; Elder Nikodemos of the cell of St. John the Theologian of the Great Lavra; Elder Arsenios of the kallyva of the Holy Monk-Martyr Gerasimos of Koutloumousiou Skete. http://orthochristian.com/120863.html?fbclid=IwAR1zff4SNu49qZZFj35lUMS7iPxGUBWZJPaVCfkYqZxCxm1KlS58nFcR1GA