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'''Old Calendarists''' are small separatist communities formed in Greece, Romania, Cyprus, Bulgaria and elsewhere after Orthodox Christians who oppose the adoption use of the Revised Julian liturgical calendar (which is essentially a calendar with similarities to the Gregorian calendar , combined with the Orthodox Paschalion) in the early 20th centuryto the extent of breaking or limiting Communion with those Orthodox who use the Revised Julian calendar. Citing the 16th -century anathemas against the Gregorian calendar issued by three endemousa (or "Patriarchal") synods and Pan-Orthodox Synods in Constantinople, as well as various condemnations by multiple local synods, they have become some of the most vocal critics not only of the new liturgical calendar, but of [[ecumenism]] in general, which is seen as the ultimate cause of the calendar revision.

==History==In response to various currents within Protestantism to In 1920, the Patriarchal Locum Tenens, Dorotheus of Prusa, issued the Encyclical "Unto the Churches of Christ Everywhere"[http://incommunion.org/?p=142], which officially marked the entrance of Orthodox participation in the Ecumenical Movement. (See [[Ecumenism]].) The Encyclical, tied to the formation of the League of Nations and with that end in mind, gave eleven suggestions so "''that above all, love should be rekindled and strengthened among the churches, so that they should no more consider one another as strangers and foreigners, but as relatives, and as being a part of the household of Christ and “fellow heirs, members of the same body and partakers of the promise of God in Christ” (Eph. 3:6).''" (par. 6.) The first of the suggestions was "''By the acceptance of a uniform calendar for the celebration of the great Christian feasts at the same time by all the churches.''" In 1921, a council was called in Athens, led by Metropolitan [[Germanos of Demetrias]], the Vice-President of the Holy Synod, deposing Archbishop [[Meletios_IV_(Metaxakis)_of_Constantinople|Meletios (Metaxakis)]] of Athens, who had previously known for ecumenical activity, for recognizing the revolutionary Venizelos government in Greece[http://orthodoxwiki.org/Meletios_IV_(Metaxakis)_of_Constantinople#Archbishop_of_Athens]. In a bizzare twist, Meletios was recognized as Patriarch of Constantinople on November 21, 1921, where he began his programs anew, though previously his candidacy was declined by the Holy Synod of Constantinople in 1912.  In 1923, a "Pan-Orthodox Congress" was held under the presidency of Meletios which comprised members-- six Bishops, two laymen, and an archimandrite-- of a few of the local Churches (none of the members of the Pentarchy save Constantinople sent representatives). [[Anastasy (Gribanovsky) of Kishinev|Metropolitan Anastassy]] of the Russian Church Abroad attended its initial meeting, having been in the area, declared that the Synod had given him no instructions on the matter, and soon departed. In total, less than half of the local Churches were represented by so much as a layman. (see [http://www.orthodoxinfo.com/ecumenism/photii_2.aspx Bishop Photii of Triaditsa, "The 70th Anniversary of the Pan-Orthodox Congress", Orthodox Life, 1&2, 1994]). The purpose of the meeting was to implement the suggestions of the 1920 document, along with other uncanonical changes which were largely rejected, such as the elevation of married men to the Episcopate and the remarriage of widowed priests (sessions three and four). Finally, the Anglicans were present at the final meetings in the person of former Bishop Gore of Oxford, where it was decided that nothing stood in the way of reunion. In response, a five-member commission in Greece (of whom then Archimandrite-- and later Archbishop-- Chrysostom Papadopolous of Athens) determined to study the question of the use of the New Calendar and determined "''Not a single one of them [local Orthodox Churches] can separate from the others and adopt the New Calendar without becoming schismatic in relation to the others.''" (''Journal of the Government of the Greek Kingdom'', chapter 1, 24/25. 1. 1923, No. 8, see also ''OEM'', 1989, Chapter 17, p. 73, as noted in [http://www.orthodoxinfo.com/ecumenism/photii_2.aspx Bishop Photii].) ===Greece===

In 1924, the [[bishop]]s of the [[Church of Greece]], under Archbishop Chrysostom (PapadopolousPapadopoulos), implemented the calendar change discussed at the pan"Pan-Orthodox congress Congress" of 1923. In response, Metropolitan [[Germanos of Demetrias]], retired in protest. The "Old Calendarist" movement arose to oppose the adoption of the Revised Julian calendar. The movement was sustained by Athonite monks that encouraged the rejection of the calendar change, hundreds of parish clergy that refused to recognize the calendar change, as well as dozens of monasteries throughout Greece. Lay groups and [[brotherhoods]] formed to keep the use of the [[Julian calendar]] alive, despite state persecution (Greece was an Orthodox country, and the Church enjoyed certain privileges from the state).

In 1925, perhaps the most well-known phenomenon in the Old Calendar movement occurred: a large cross over an secret Old Calendar Church in 1925 during the feast of the exaltation of the Holy Cross, witnessed by approximately two thousand people, including police intent on arresting the clergy of the group, many of whom converted that night.<ref>[http://www.orthodox.net/articles/cross-in-athens.html]</ref>

''"Those who now administer the Church of Greece have divided the unity of Orthodoxy through the calendar innovation, and have split the Greek Orthodox People into two opposing calendar parts. They have not only violated an Ecclesiastical Tradition which was consecrated by the Seven Ecumenical Councils and sanctioned by the age-old practice of the Eastern Orthodox Church, but have also touched the Dogma of the One, Holy, Catholic and Apostolic Church. Therefore those who now administer the Greek Church have, by their unilateral, anticanonical and unthinking introduction of the Gregorian calendar, cut themselves off completely from the trunk of Orthodoxy, and have declared themselves to be in essence schismatics in relation to the Orthodox Churches which stand on the foundation of the Seven Ecumenical Councils and the Orthodox laws and Traditions, the Churches of Jerusalem, Antioch, Serbia, Poland, the Holy Mountain and the God-trodden Mountain of Sinai, etc....That this is so was confirmed by the Commission made up of the best jurists and theologian-professors of the National University which was appointed to study the calendar question, and one of whose members happened to be his Blessedness the Archbishop of Athens in his then capacity as professor of Church History in the National University...Since his Beatitude the Archbishop of Athens has by his own signature declared himself to be a Schismatic, what need do we have of witnesses to demonstrate that he and the hierarchs who think like him have become Schismatics, in that they have split the unity of Orthodoxy through the calendar innovation and divided the Ecclesiastical and ethnic soul of the Greek Orthodox People?"'' (<ref>[http://www.orthodoxchristianbooks.com/downloads/92_NEW_ZION_IN_BABYLON_PART_3.pdf ] Cited in Moss, ''New Zion in Babylon'', Part 3, p. 92])</ref>

From April 23rd to April 26th 1935 the ordination of four new bishops took place. Ordained were the Archmandrites: Germanos (Barikopoulos) as Bishop of Kyklades, Christoforos (Hatzis) as Bishop of Megaris, Polycarp (Liosis) as Bishop of Diavleia, and Bishop Matthew (Karpathakes) of Bresthena).<ref>[http://www.hotca.org/index.php?option=com_content&view=article&id=71:the-change-in-the-calendar-of-the-church-of-greece&catid=23:goc-history&Itemid=71]</ref>

By the 1940s, two parties had formed within the Church of Greece: the [[Florinites]] (under Metropolitan [[Chrysostom (Kavourides) of Florina]]) and the [[Matthewites]] (under Bp. [[Matthew (Karpathakis) of Bresthena]]). The issue had been the formerschism originated in Metropolitan Chrysostom's vacillation on whether hesitation to consider the mysteries of the State Church were still grace-filled. Both sides had their respective justifications for their positionsas graceless, and both were violently persecuted by whereas the state. The Matthewites were holding a more consistently applied position, but were accused adherents of ignoring Bishop Matthew (the existence of flexibility within "Matthewites") maintained the rigorist position: that State Church's tradition. That they labelled the Florinites as a whole as opportunists who were trying to ingratiate themselves with the state was unfortunate, and not altogether true for the followers of Metropolitan Chrysostom, schismatic and so the parties became psychologically distincttherefore graceless.

In the end1948, a real physical division was formed, whereas a real doctrinal division ended: Bishop Matthew singlehandedly consecrated another bishop, and together they made more new bishops, furthering the rift and causing many former Matthewite clergy to join ranks with the Florintes. After the death of Bishop Matthew, however, Chrysostom of Florina reaffirmed the decision of 1935 declaring the New Calendar State Church as [[schism]]atic. Two basic motivations have been given, neither of which has been universally accepted for why this was done: (1) ''Political''-- That the move was primarily political The declaration had as its motivation to stop any growth among heal the Matthewites and (2) ''Irenic''-- the more commonly acceptedMatthewite schism. Nonetheless, that he did so in the hope of uniting all the True Orthodox Greeks into one jurisdiction. In any case, irenic gesture went unheeded and the Matthewites proceeded to elect Archbishop Agathagelos to the rank of Primate of Athens in 1958.

We will deal first with the major divisions of the '''''The Florinites, since their divisions have generally been larger and more permanent in nature, and then the Matthewites.'''''

====Divisions within the Florinites====After the death of Metropolitan Chrysostom, the Florinites had no bishops, and Metropolitan Chrysostom advised his flock to go under the protection of the Matthewite bishops. Fearing the repercussions, however, the Florinites opted to seek a new hierarchy and appealed to Bishops of the [[Russian Orthodox Church Outside Russia]] to help them. In 1960, Archimandrite Akakios Pappas was made a bishop with the title of Bishop of Talantion for these communities without the official blessing of the ROCOR Synod by Archbishop [[Seraphim (Ivanov) of Chicago]]<ref>[http://www.roca.org/life_of_archbishop_seraphim.htm Archbishop Seraphim of Chicago] </ref> and Bp. Theophilos Bishop [[Theophilus (Ionescu) of Sèvres|Theophilus (Ionescu)]], a an anti-communist Romanian New Calendar Bishop bishop under the ROCOR, whose parishes followed the new calendar. The following year, the ROCOR elected and ordained Archimandrite Petros Astyfides as Bishop of Astoria in order to serve as archpastor of the Greek Old Calendarist immigrant communities in the United States and Canada. Later Bp. Bishop Akakios of Talantion and Archbishop [[Leonty (Filipovich) of Chile (]]<ref>[http://users.sisqtel.net/williams/archbishopleonty.html]</ref> of ROCOR) ordained five more bishops in Greece. Thus in 1961, Akakios of Talantion became the new First-Hierarch of the restored Florinite Synod. He died, however, in 1963. The Synod thus proceeded to elect Auxentios Pastras, Bishop of Gardikion, to be their new leader as Archbishop of Athens. The ROCOR under Metropolitan Philaret eventually recognized the validity of the secret consecrations in 1969.

All ''Divisions within the Florinites'' The Restored Florinite Synod of the True Orthodox Church of Greece was fraught with problems by the 1970s, and two major separations occurred during the lifetime of Archbishop Auxentios. However, few doubt that Archbishop Auxentios himself was of a saintly character, albeit a poor bishop. Recently there have been attempts to rehabilitate his memory (Archbishop Auxentios died in 1994); most of his synod, barely held together by the current divisions 1980s. In 1979, two Florinite Metropolitans, Kallistos of Corinth and Antonios of Attica, unilaterally consecrated seven Archimandrites to the Florinites come from one episcopacy in an attempt to counteract the irregularities they perceived in the administration of Archbishop Auxentios. This led to the formation of the short-lived '''Kallistite Synod''', most of whose members reconciled themselves with the main body of the groups below:Florinite Synod by 1985.

'''The Auxentios Synod''': The First Florinite Synod of the True [[Genuine Orthodox Church of Greece was fraught with problems by the 1970s, and two major separations occurred during the lifetime of Archbishop Auxentios. However, few doubt that Archbishop Auxentios himself was of a saintly character, albeit a poor bishop. Recently there have been attempts to rehabilitate his memory (Archbishop Auxentios died in 1994Florinite); most |The Genuine Orthodox Church of his synod, barely held together by the 1980s, dissolved after his death into the three jurisdictions listed below. Greece]]''': In 1986, Archbishop Auxentios was removed from the Archdiocese of Athens and the leadership of the Old Calendar Church of Greece by a majority the . The Florinite bishops on account of Synod chose in 1986 a series of controversial episcopal ordinations conducted new leader in Archbishop Chrysostom (Kiousis), who demonstrated rather effectively that the early 1980s True Orthodox in Greece were a force to be reckoned with his apparent consent. Having the support of Choosing to take on the dissenting minority of bishopsGreek legal system, Auxentios proceeded to re-form his Synod, appealing for help to court cases were held where it was demonstrated that the [[Holy Synod Old Calendarists of Milan|Bishops Greece were not schismatics. Though their public reputation had been tarnished over nearly two decades of the West]]divisions, then independenttheir legal existence was, but under his omophorand is presently, for assistancesafe. He died in 1994, having failed to reconcile with the parishes The synod of the Florinite Synod under Archbishop Chrysostom Kiousis. The remaining parishes of Athens represents today the Auxentios Synod, however, elected Archbishop Maximos main body of Kephalonia to the throne True Orthodox Church of Athens on [[January 7]]Greece. IN 2010, 1995. In response to Maximos' request to revisit the ROCOR investigation of Fr Panteleimon (Metropoulos) of Holy Transfiguration Monastery Archbishop Chrysostomos fell asleep in Boston, the parishes loyal to Auxentios under the American Bishops organized around Holy Transfiguration Monastery in Boston Lord and was succeeded by Archbishop Kallinikos (see HOCNASarantopoulos), left the Synod, and elected Makarios of Toronto as locum tenens of the see of Athens.

'''[[Genuine Orthodox Church of Greece (Florinite)|The Auxentios Synod of Archbishop Chrysostom of Athens]]''': Amidst charges Archbishop Auxentios was removed in 1986 by the Florinite Synod on account of a series of maladministrationcontroversial episcopal ordinations conducted in the early 1980s with his apparent consent. Having the support of the dissenting minority of bishops, Auxentios proceeded to form a counter Synod. He died in 1994, having failed to reconcile with the majority Florinite Synod under Archbishop Chrysostom. The remaining parishes of the Florinite synod chose Auxentios Synod, however, elected Archbishop Maximos of Kephalonia as president in 1986 1995. However, after a new leader in series of questionable ordinations and maladministration by Archbishop Chrysostom (Kiousis)Maximos, who demonstrated rather effectively that the True Orthodox Auxentios Synod dissolved in Greece were the mid 1990's. In 2006, clergy and a force to be reckoned bishop (Metropolitan Athanasios of Larissa) from the Auxentios Synod reconciled themselves with. Choosing to take on the Greek legal system, court cases were held where it was demonstrated that main body of the Old Calendarists of Calendar Church in Greece and were not schismaticsadmitted into the Synod of Archbishop Chrysostom. Though their public reputation had been tarnished over nearly two decades of divisionsIn North America, the parishes loyal to Auxentios under the American Bishops organized around Holy Transfiguration Monastery in Boston (HOCNA), their legal existence wasleft the Synod, and is presently, safe. The synod elected Makarios of Toronto as locum tenens of Chrysostom the see of Athens is today . Since 2008, HOCNA has been in a cordial dialogue with the largest synod Synod of the True Orthodox Church Archbishop Chrysostom in hope of Greeceestablishing closer ties.

'''The [[Holy Synod in Resistance|Synod-in-Resistance]] of Metropolitan Cyprian of Fili''': The Synod in Resistance has its origins in the short-lived Kallistite Synod of 1979-1985. While this church's its official [[ecclesiology]] is peculiar, the amount of work that Metropolitan Cyprian of Fili and his synod have done to assist the True Orthodox Church of Greece throughout the world is impressive, and must be noted. The church itself is rather small, but has been very effective in presenting intellectual arguments against the New Calendar State Churchof Greece. It is headed by another defector from the Auxentios Synod, Cyprian (Koutsoumbas) of Fili, and holds an ecclesiology of “sick" and “healthy" churches, thus avoiding the repercussions that inevitably follow referring to the majority as subject to a schismatic body. Their ecclesiology is considered heretical by some of the more rigorist elements of the True Orthodox, although they were only officially condemned on an ecclesiological basis by the Synod under of Archbishop Chrysostom of Athensin 1986.In 2008, the Synod in Resistance and the Synod of Archbishop Chrysostom met for a number of high-profile meetings in the hope of developing closer ties.<ref>[http://www.synodinresistance.org/Administration_en/E1a4028AnakoinosisDialogoy2-08.pdf]</ref>

'''[[Genuine Orthodox Church of Greece (Lamian Synod)|The Makarian (Lamian) Synod]]''': In 20081995, a resistance faction of six bishops formed within the two bodies met for synod of Chrysostom (Kiousis) and separated itself over what they claimed to be a number series of high-profile meetings in canonical infractions, headed by Metropolitan Kallinikos (Hatzis) of Lamia. The charges related to the trial of Metropolitan of Thessaloniki Euthymios (Orphanos), who had been charged with moral infractions, and the election of Bishop Vikentios (Malamatenios) of Avlona as Metropolitan of Peiraeus. By early 1997, the hope movement had fragmented into three groups, one of which reconciled with Archbishop Chrysostom (Kiousis). A second group, Paisios Loulourgas (Met. of developing closer tiesAmerica) and Vikentios Malamatenios (titular Bp. of Avlona), submitted to the Ecumenical Patiarchate.Later that same year, Kallinikos of Lamia and Euthymios of Thessaloniki proceeded to ordain five [http://www[bishop|titular bishop]]s in an attempt to create a new synod.synodinresistanceIn 2003, they finally decided to elect a primate, and elected Makarios (Kavakides) of Athens.org/Administration_en/E1a4028AnakoinosisDialogoy2-08 A good deal of their membership was then lost, as many who did not see themselves as separate from the Kiousis synod were forced to decide between the two.pdf]

'''[[Genuine Orthodox Church of Greece (Lamian Synod)|''The Makarian Synod (Lamian Synod)]]Matthewites''''': In 1995, a resistance faction of six bishops formed within the synod of Chrysostom (Kiousis) and separated itself over what they claimed to be a series of canonical infractions, headed by Metropolitan Kallinikos of Lamia. The charges related to the trial of Metropolitan of Thessaloniki Euthymios (Orphanos), who had been charged with moral infractions, and the election of Bishop Vikentios (Malamatenios) of Avlona as Metropolitan of Peiraeus. By early 1997, the bishops headed by Kallinikos of Lamia had fragmented into three groups, one of which reconciled with Archbishop Chrysostom (Kiousis). A second group, Paisios Loulourgas (Met. of America) and Vikentios Malamatenios (titular Bp. of Avlona), submitted to the Ecumenical Patiarchate. Later that same year, Kallinikos of Lamia and Euthymios of Thessaloniki proceeded to ordain five [[bishop|titular bishop]]s in an attempt to create a new synod. In 2003, they finally decided to elect a primate, and elected Makarios (Kavakides) of Athens. A good deal of their membership was then lost, as many who did not see themselves as separate from the Kiousis synod were forced to decide between the two.

====Divisions within the Matthewites====For all the negative press the Matthewites have received over the years due to the strictness of their position, their church has been strangely free from long lasting schisms. Only two separations are worthy of note from the main body, and while they had the potential to destroy the unity that exists within the Matthewite True Orthodox Church of Greece, they did not. The first Primate of Athens selected by the Matthewites was Agathangelos of Athens, who reposed in 1967. Andreas of Athens, one of the original three bishops made, was elected to the primacy in 1972; unitl his death in 2005 he was one of the oldest and longest-reigning of Orthodox bishops in the world.

The first Primate of Athens selected by ''Divisions within the Matthewites was Agathangelos of Athens, who reposed in 1967. Andreas of Athens, one of the original three bishops made, was elected to the primacy in 1972; unitl his death in 2005 he was one of the oldest and longest-reigning of Orthodox bishops in the world.''

'''[[Genuine Orthodox Church (Matthewite)|The Synod of Metropolitan Kirykos]]''': Originally not a schism proper, Metropolitan Kirykos and two other bishops of the synod refused to recognize the retirement of Archbishop Andreas or the enthronement of the new Archbishop, but continued to remain a member of the Synod of Archbishop Nicholas. Finally, in 2005, after several attempts, the Synod of Abp Nicholas endeavored to depose Metropolitan Kirykos, who has since added five Bishops to his Synod in a number of countries.  ====Romania====<ref>[http://genuineorthodoxchurch.com/ The history Genuine Orthodox Church of True Orthodoxy in Romania has a rich history and goes back to 1924. Most of the faithful are currently Greece under the omophor Omophorion of Metropolitan Vlasie Kirykos of Romania Mesogaias and his subordinate bishops. Romania was given Bishops by the synod under Metropolitan Cyprian of Fili (see above)Lavreotikis].</ref>

One parish is ==Romania======[[Old Calendar Orthodox Church of Romania|The True Orthodox Church of Romania]]====In 1924, Metropolitan Miron of the Church of Romania introduced the New Calendar for use in the Church. Although most Romanians accepted the change, the skete of the Protection of the Theotokos in northern Moldavia rejected it. In 1925, led by Hieromonk Glicherie, some of the brethren left the skete to start an Old Calendarist group. When, in 1926 and 1929, Metropolitan Miron ordered Pascha to be celebrated according to the Gregorian Paschalion, a large number of faithful, including Russian émigrés, left the Church of Romania and joined the Old Calendarists. By 1936, the Old Calendarists numbered about 40 parishes. Beginning in 1935, at the order of Metropolitan Miron, the Old Calendarists were under persecution. By 1940, ten Old Calendarist priests had died in prison, and all of the Lamian Old Calendar churches had been shut down. Hieromonk Glicherie was imprisoned, but, at the beginning of World War II, released. By 1950, with the release of Hmk Glicherie and other priests from prison, many of the churches were rebuilt. In 1955, Metropolitan Galaktion left the Church of Romania to serve the Old Calendarists, and immediately ordained new priests and deacons. However, he was soon arrested, and placed under house arrest in Bucharest. While under house arrest, Metropolitan Galaktion consecrated three other bishops, including Hmk Glicherie, who, in 1957, became the Metropolitan of the True Orthodox Church of Romania. Since 1980, the Synod has been in full communion with the Synod of the True Orthodox Church of Greece presided by Metropolitan Kallistos of Corinth, then with the Holy Synod in Resistance presided by Metropolitan Cyprian of Fili. The Synod also maintains communion with the Old Calendar Orthodox Church of Bulgaria, headed by Bishop Photii. From 1994 to 2007 there was full communion with the Russian Orthodox Church outside Russia (see aboveROCOR), but with the rapprochement between the ROCOR and the Moscow Patriarchate, communion with the ROCOR was severed.

====Bulgaria====

These churches refrain from [[concelebration]] with the mainstream Orthodox churches, but do not consider themselves schismatic, nor have they formally declared the mainstream churches without grace. In general, they set up alternative hierarchies that use the names of sees that are not used by the state Church in question<ref>[http://www.synodinresistance.org/Theology_en/Resistance.html]</ref>.

**[[Genuine Orthodox Church of Greece (Florinite)]] ("Chrysostomite | Synod"), under of Archbishop Chrysostom Kallinikos of Athens]]**[[Genuine Orthodox Church of Greece (| Makarian/Lamian Synod)]], under Archbishop Makarios of Athens** [[Holy Synod in Resistance]] ("Cyprianites"| Cyprianite Synod), a [[Florinites|Florinite]] church ''([http://orthodoxwiki.org/Old_Calendarists#Churches_.22in_resistance.22_or_.22walled_off.22 In Resistance-- see above])

**[[True Orthodox Church of Greece (Matthewite)| Synod of Archbishop Nicholas]], under Archbishop Nicholas of Athens**[[Genuine Orthodox Church of Greece (Matthewite)]], under | Synod of Metropolitan Gregory of Messinia]]

** [[Old Calendar Orthodox Church of Romania]] ''([http://orthodoxwiki.org/Old_Calendarists#Churches_.22in_resistance.22_or_.22walled_off.22 In Resistance-- see above])''

** [[Old Calendar Orthodox Church of Bulgaria]] ''([http://orthodoxwiki.org/Old_Calendarists#Churches_.22in_resistance.22_or_.22walled_off.22 In Resistance-- see above]) ===Western Europe===* [[Holy Synod of Milan]] (Unclear whether "In Resistance" or not)

===North America=== These are divisions and the dioceses of larger Synods in other continents. North America:*[[Genuine Greek Orthodox Church of America]], under Metropolitan Pavlos Diocese of Astoria, the "Chrysostomite" Metropolitan Diocese for America*[http://milansynodusa.org American Archdioceses] of the [[Holy (Synod of Milan]] Archbishop Chrysostom)

*[http://www.geocitiesorthodoxchristianbooks.com/joesuaidendownloads/trueorthodox/trueorthodoxchurch234_NEW_ZION_IN_BABYLON_PART_2.html The True pdf| Vladimir Moss, ''New Zion in Babylon: A History of the Orthodox Churchthroughout the World in the Twentieth Century'' (2010), Part II]*[http://www.orthodoxchristianbooks.com/downloads/217_NEW_ZION_IN_BABYLON_PART_3.pdf| Vladimir Moss, ''New Zion in Babylon: A Brief Overview] History of the Orthodox Church throughout the World in the Twentieth Century'' (major portions of text used by permission2010), Part III]

===JurisdictionsOfficial Websites===* [http://www.rpac.ru// Russian Orthodox Autonomous Church]* [http://www.roacusa.org/ Russian Orthodox Autonomous Church in America]* [http://www.ecclesiagoc.gr/ Genuine Orthodox Church of Greece], official | Official website of Chrysostomite the Synodof Archbishop Chrysostom of Athens]** [http://www.hotcasynodinresistance.org/ Genuine Greek Orthodox Church of America], diocesan Official website of the Metropolis of America (Chrysostomite) * [http://www.ortodoxakyrkan.se/ Swedish Exarchate of the Holy Synod in Resistance]