In 1920, the Patriarchal Locum Tenens, Dorotheus of Prusa, issued the Encyclical "Unto the Churches of Christ Everywhere"<ref>[http://incommunion.org/?p=History=142]</ref>, 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 response to various currents within Protestantism to In 19201921, the Patriarchal Locum Tenensa council was called in Athens, Dorotheus led by Metropolitan [[Germanos of Prusa, issued the Encyclical "Unto the Churches of Christ Everywhere"[http://incommunion.org/?p=142Demetrias]], which officially marked the entrance Vice-President of Orthodox participation in the Ecumenical Movement. (See Holy Synod, deposing Archbishop [[EcumenismMeletios_IV_(Metaxakis)_of_Constantinople|Meletios (Metaxakis)]].) The Encyclical, tied to the formation of the League of Nations and with that end in mindAthens, gave eleven suggestions so "''that above allwho had previously known for ecumenical activity, love should be rekindled and strengthened among for recognizing the churches, so that they should no more consider one another revolutionary Venizelos government in Greece. Meletios was recognized as strangers and foreignersPatriarch of Constantinople on November 21, but as relatives1921, and as being a part of the household of Christ and “fellow heirswhere he began his programs anew, members of though previously his candidacy was declined by the same body and partakers Holy Synod of the promise of God Constantinople 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 churches1912.''"

In 19211923, a council "Pan-Orthodox Congress" (not a normal term for any Orthodox meeting of hierarchs) was called in Athensheld under the presidency of Meletios composed of members, specifically six Bishops, two laymen, and an archimandrite, led by Metropolitan [[Germanos of Demetrias]], a few of the local Churches (none of the Vice-President members of the Holy Synod, deposing Archbishop Pentarchy save Constantinople sent representatives). [[Meletios_IV_Anastasy (MetaxakisGribanovsky)_of_Constantinopleof Kishinev|Meletios (Metaxakis)Metropolitan Anastassy]] of Athensthe Russian Church Abroad attended its initial meeting, who having been in the area. He declared that the Synod had previously known for ecumenical activitygiven him no instructions on the matter and soon departed. In total, for recognizing less than half of the revolutionary Venizelos government in Greece[local Churches were represented by anyone.<ref>http://orthodoxwikiwww.orgorthodoxinfo.com/Meletios_IV_ecumenism/photii_2.aspx Bishop Photii of Triaditsa, "The 70th Anniversary of the Pan-Orthodox Congress", Orthodox Life, 1&2, 1994</ref> The purpose of the meeting was to implement the suggestions of the 1920 document, along with other proposals that were largely rejected, such as the elevation of married men to the Episcopate and the remarriage of widowed priests (Metaxakissessions three and four)_of_Constantinople#Archbishop_of_Athens]. In a bizzare twistRepresentatives of the Anglican Church were present at the final meetings, specifically former Bishop Gore of Oxford. At these meetings, Meletios it was recognized as Patriarch decided that nothing stood in the way of Constantinople on November 21Orthodox-Anglican ecclesiastical union. In response, 1921a five-member commission in Greece (of whom then Archimandrite, where he began his programs anewlater Archbishop, though previously his candidacy was declined by Chrysostom Papadopolous of Athens) determined to study the question of the use of the New Calendar and found that "''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.''"<ref>''Journal of the Holy Synod Government of Constantinople the Greek Kingdom'', chapter 1, 24/25. 1. 1923, No. 8, see also ''OEM'', 1989, Chapter 17, p. 73, as noted in 1912[http://www. orthodoxinfo.com/ecumenism/photii_2.aspx]</ref>

In 1923, a "Pan-Orthodox Congress" was held under the presidency of Meletios which comprised of 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 Photius 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 Archmandrite-- 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 Photius].)==

====The True Orthodox Church of Greece====In 1924, the [[bishop]]Image:1925cr1.jpg|thumb|110px|An artist's rendering of the [[Church appearance of Greece]], under Archbishop Chrysostom Papadopolous, implemented the calendar change discussed at Sign of the pan-Orthodox congress of 1923. In response, Metropolitan [[Germanos of Demetrias]]Cross near Athens, retired in protest. Lay groups and [[brotherhoods1925]] 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 1935, after more than 10 years, three bishops declared their separation from the official Church and declared that the calendar change was a schismatic act.

====The Florinite/Matthewite schism====By the 1940sIn 1924, two parties had formed within the Church [[bishop]]s of Greece: the [[FlorinitesChurch of Greece]] (, under Metropolitan [[Archbishop Chrysostom (KavouridesPapadopoulos) , implemented the calendar change discussed at the "Pan-Orthodox Congress" of Florina]]) and the [[Matthewites]] (under Bp1923. In response, Metropolitan [[Matthew Germanos of BresthenaDemetrias]]), retired in protest. The issue had been "Old Calendarist" movement arose to oppose the former's vacillation on whether the mysteries adoption of the State Church were still grace-filledRevised Julian calendar. Both sides had their respective justifications for their positions, and both were violently persecuted The movement was sustained by Athonite monks that encouraged the state. The Matthewites were holding a more consistently applied position, but were accused rejection of ignoring the existence calendar change, hundreds of flexibility within parish clergy that refused to recognize the Church's tradition. That they labelled the Florinites calendar change, as a whole well as opportunists who were trying dozens of monasteries throughout Greece. Lay groups and [[brotherhoods]] formed to ingratiate themselves with keep the state was unfortunate, and not altogether true for use of the followers of Metropolitan Chrysostom[[Julian calendar]] alive, and so the parties became psychologically distinctdespite state persecution.

In 1925, perhaps the end, most well-known phenomenon in the Old Calendar movement occurred: 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. After large cross over an secret Old Calendar Church in 1925 during the feast of the death exaltation of Bishop Matthewthe Holy Cross, howeverwitnessed by approximately two thousand people, Chrysostom including police intent on arresting the clergy of Florina reaffirmed the decision group, many of 1935 declaring the New Calendar State Church as whom converted that night.<ref>[[schism]]atichttp://www. (The reasons for this are unclear, and speculations give various answersorthodox.) In any case, the Matthewites proceeded to elect Archbishop Agathagelos to the rank of Primate of Athens net/articles/cross-in 1958-athens.html]</ref>

We will deal first with In 1935, after more than 10 years, three Metropolitans, Germanos of Demetrias, the major divisions former Metropolitan of the FlorinitesFlorina, since their divisions have generally been larger Chrysostom (Kavouridis) and more permanent in nature, Chrysostomos (Demetriou) of Zakynthos declared the Archbishop of Athens as schismatic and then the Matthewites.declared:

====Divisions within ''"Those who now administer the Florinites====After Church of Greece have divided the death unity of Metropolitan Chrysostom, Orthodoxy through the Florinites had no bishopscalendar innovation, and Metropolitan Chrysostom advised his flock to go under have split the protection of the Matthewite bishopsGreek Orthodox People into two opposing calendar parts. Fearing They have not only violated an Ecclesiastical Tradition which was consecrated by the repercussions, however, Seven Ecumenical Councils and sanctioned by the Florinites opted to seek a new hierarchy and appealed to Bishops age-old practice of the [[Russian Eastern Orthodox Church Outside Russia]] to help them. In 1960, Archimandrite Akakios Pappas was made a bishop with but have also touched the title Dogma of Bishop of Talantion for these communities without the official blessing of One, Holy, Catholic and Apostolic Church. Therefore those who now administer the ROCOR Synod Greek Church have, by [http://www.roca.org/life_of_archbishop_seraphim.htm Archbishop Seraphim their unilateral, anticanonical and unthinking introduction of Chicago] and Bp. Theophilos Ionescuthe Gregorian calendar, a Romanian New Calendar Bishop under cut themselves off completely from the ROCOR. The following yeartrunk of Orthodoxy, the ROCOR elected and ordained Archimandrite Petros Astyfides as Bishop of Astoria have declared themselves to be in essence schismatics in order relation to serve as archpastor the Orthodox Churches which stand on the foundation of the Greek Old Calendarist immigrant communities in Seven Ecumenical Councils and the United States Orthodox laws and Canada. Later Bp. Akakios Traditions, the Churches of Talantion Jerusalem, Antioch, Serbia, Poland, the Holy Mountain and Archbishop Leonty the God-trodden Mountain of Chile (ROCOR) ordained five more bishops in GreeceSinai, etc.... Thus in 1961, Akakios That this is so was confirmed by the Commission made up of Talantion became the new Firstbest jurists and theologian-Hierarch professors of the restored Florinite Synod. He died, however, in 1963. The Synod thus proceeded National University which was appointed to elect Auxentios Pastrasstudy the calendar question, Bishop and one of Gardikion, whose members happened to be their new leader 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. The ROCOR under Metropolitan Philaret eventually recognized 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 validity Ecclesiastical and ethnic soul of the secret consecrations Greek Orthodox People?"''<ref>[http://www.orthodoxchristianbooks.com/downloads/92_NEW_ZION_IN_BABYLON_PART_3.pdf] Cited in Moss, ''New Zion in 1969Babylon'', Part 3, p.92</ref>

All From April 23rd to April 26th 1935 the ordination of four new bishops took place. Ordained were the current divisions 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 Florinites come from one -calendar-of -the groups below-church-of-greece&catid=23:goc-history&Itemid=71]</ref>

'''The Auxentios Synod''': ====The First Florinite Synod of the True Orthodox Church of Greece was fraught with problems by /Matthewite schism====By the 1970s1940s, 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 1980s, dissolved after his death into the three jurisdictions listed below. In 1986, Auxentios was removed from the Archdiocese of Athens and the leadership of parties had formed within the Old Calendar Church of Greece by a majority the Florinite bishops on account of a series of controversial episcopal ordinations conducted in the early 1980s with his apparent consent. Having the support of the dissenting minority of bishops, Auxentios proceeded to re-form his Synod, appealing for help to : the [[Holy Synod of Milan|Bishops of the WestFlorinites]], then independent, but (under his omophor, for assistance. He died in 1994, having failed to reconcile with the parishes Metropolitan [[Chrysostom (Kavourides) of Florina]]) and the Florinite Synod [[Matthewites]] (under Chrysostom KiousisBp. The remaining parishes of the Auxentios Synod, however, elected Archbishop Maximos of Kephalonia to the throne of Athens on [[January 7Matthew (Karpathakis) of Bresthena]], 1995). In response to MaximosThe schism originated in Metropolitan Chrysostom' request s hesitation to revisit consider the ROCOR investigation mysteries of Fr Panteleimon (Metropoulos) of Holy Transfiguration Monastery in Bostonthe State Church as graceless, whereas the parishes loyal to Auxentios under adherents of Bishop Matthew (the American Bishops organized around Holy Transfiguration Monastery in Boston (see HOCNA"Matthewites"), left maintained the Synod, rigorist position: that State Church was schismatic and elected Makarios of Toronto as locum tenens of the see of Athenstherefore graceless.

'''[[Genuine Orthodox Church of Greece (Florinite)|The Chrysostomite Synod]]''': Amidst charges of maladministrationIn 1948, Bishop Matthew singlehandedly consecrated another bishop, the majority of the Florinite synod chose in 1986 a and together they made more new leader in Archbishop Chrysostom (Kiousis)bishops, who demonstrated rather effectively that furthering the True Orthodox in Greece were a force rift and causing many former Matthewite clergy to be reckoned join ranks withthe Florintes. Choosing to take on After the Greek legal systemdeath of Bishop Matthew, court cases were held where it was demonstrated that however, Chrysostom of Florina reaffirmed the Old Calendarists decision of Greece were not schismatics1935 declaring the New Calendar State Church as [[schism]]atic. Though their public reputation The declaration had been tarnished over nearly two decades of divisions, their legal existence wasas its motivation to heal the Matthewite schism. Nonetheless, the irenic gesture went unheeded and is presently, safe. The synod the Matthewites proceeded to elect Archbishop Agathagelos to the rank of Chrysostom Primate of Athens is today the largest synod of the True Orthodox Church of Greecein 1958.

'''''The [[Holy Synod in Resistance|Synod-in-Resistance]] of Metropolitan Cyprian of FiliFlorinites'''': While this church's official [[ecclesiology]] is peculiar, the amount of work that Metropolitan Cyprian of Fili and his synod have done to assist True Orthodox 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 Church. 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 Archbishop Chrysostom of Athens.

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 20081960, Archimandrite Akakios Pappas was made a bishop with the two bodies met title of Bishop of Talantion for a number these communities without the official blessing of high-profile meetings in the hope ROCOR Synod by Archbishop [[Seraphim (Ivanov) of developing closer ties.Chicago]]<ref>[http://www.synodinresistanceroca.org/Administration_enlife_of_archbishop_seraphim.htm]</E1a4028AnakoinosisDialogoy2ref> and Bishop [[Theophilus (Ionescu) of Sèvres|Theophilus (Ionescu)]], an anti-08communist Romanian bishop under the ROCOR, whose parishes followed the new calendar.pdfThe 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 Bishop Akakios of Talantion and Archbishop [[Leontius (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 recognized the validity of the consecrations in 1969.

''Divisions within the Florinites''[[Genuine Orthodox Church of Greece (Lamian Synod)| The Restored Florinite Synod of Archbishop Makarios of Athens (Lamian Synod)]]''': In 1995, a resistance faction of six bishops formed within the synod True Orthodox Church of Chrysostom (Kiousis) and separated itself over what they claimed to be a series of canonical infractions, headed Greece was fraught with problems by Metropolitan Kallinikos of Lamia. The charges related to the trial of Metropolitan of Thessaloniki Euthymios (Orphanos), who had been charged with moral infractions1970s, and two major separations occurred during the election lifetime of Bishop Vikentios (Malamatenios) of Avlona as Metropolitan of PeiraeusArchbishop Auxentios. By early 1997However, the bishops headed by Kallinikos few doubt that Archbishop Auxentios himself was of Lamia had fragmented into three groupsa saintly character, one of which reconciled with Archbishop Chrysostom (Kiousis)albeit a poor bishop. A second group, Paisios Loulourgas Recently there have been attempts to rehabilitate his memory (Met. of AmericaArchbishop Auxentios died in 1994) and Vikentios Malamatenios (titular Bp. ; most of Avlona)his synod, submitted to barely held together by the Ecumenical Patiarchate1980s. Later that same yearIn 1979, two Florinite Metropolitans, Kallinikos Kallistos of Lamia Corinth and Euthymios Antonios of Thessaloniki proceeded Attica, unilaterally consecrated seven Archimandrites to ordain five [[bishop|titular bishop]]s the episcopacy in an attempt to create a new synod. In 2003, counteract the irregularities they finally decided to elect a primate, and elected Makarios (Kavakides) perceived in the administration of AthensArchbishop Auxentios. A good deal This led to the formation of their membership was then lostthe short-lived '''Kallistite Synod''', as many who did not see most of whose members reconciled themselves as separate from with the Kiousis synod were forced to decide between main body of the twoFlorinite Synod by 1985.

====Divisions within '''[[Genuine Orthodox Church of Greece (Florinite)|The Genuine Orthodox Church of Greece]]''': In 1986, Archbishop Auxentios was removed from the Matthewites====For all Archdiocese of Athens and the negative press leadership of the Matthewites have received over Old Calendar Church of Greece. The Florinite Synod chose in 1986 a new leader in Archbishop Chrysostom (Kiousis), who demonstrated rather effectively that the years due True Orthodox in Greece were a force to be reckoned with. Choosing to take on the Greek legal system, court cases were held where it was demonstrated that the strictness Old Calendarists of Greece were not schismatics. Though their positionpublic reputation had been tarnished over nearly two decades of divisions, their church has been strangely free from long lasting schismslegal existence was, and is presently, safe. Only two separations are worthy The synod of Archbishop Chrysostom of note from Athens represents today the main body, and while they had the potential to destroy the unity that exists within of the Matthewite True Orthodox Church of Greece. IN 2010, they did notArchbishop Chrysostomos fell asleep in the Lord and was succeeded by Archbishop Kallinikos (Sarantopoulos).

'''The first Primate Auxentios Synod''': Archbishop Auxentios was removed in 1986 by the Florinite Synod on account of a series of controversial episcopal ordinations conducted in the early 1980s with his apparent consent. Having the support of Athens selected by the Matthewites was Agathangelos dissenting minority of Athensbishops, who reposed in 1967Auxentios proceeded to form a counter Synod. Andreas of AthensHe died in 1994, one having failed to reconcile with the Florinite Synod under Archbishop Chrysostom. The remaining parishes of the original three bishops madeAuxentios Synod, however, was elected to Archbishop Maximos of Kephalonia as president in 1995. However, after a series of questionable ordinations and maladministration by Archbishop Maximos, the primacy Auxentios Synod dissolved in 1972; unitl his death the mid 1990's. In 2006, clergy and a bishop (Metropolitan Athanasios of Larissa) from the Auxentios Synod reconciled themselves with the main body of the Old Calendar Church in 2005 he was one Greece and were admitted into the Synod of Archbishop Chrysostom. In North America, the parishes loyal to Auxentios under the oldest American Bishops organized around Holy Transfiguration Monastery in Boston (HOCNA), left the Synod, and longest-reigning elected Makarios of Toronto as locum tenens of Orthodox bishops the see of Athens. Since 2008, HOCNA has been in a cordial dialogue with the worldSynod of Archbishop Chrysostom in hope of establishing closer ties.

'''The [[True Orthodox Church of Greece (Matthewite)Holy Synod in Resistance|The Synod of Archbishop Nicholas-in-Resistance]]of Metropolitan Cyprian of Fili''': In February The Synod in Resistance has its origins in the short-lived Kallistite Synod of 1979-1985. While 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, 2003but has been very effective in presenting intellectual arguments against the Church of Greece. It is headed by another defector from the Auxentios Synod, Archbishop Andreas Cyprian (Koutsoumbas) of Athens retiredFili, and Archbishop Nicholas holds an ecclesiology of Athens“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 many to have a progressive vision for some of the more rigorist elements of the Matthewite churchTrue Orthodox, was electedalthough they were condemned on an ecclesiological basis by the Synod of Archbishop Chrysostom of Athens in 1986. Extremely popular with younger MatthewitesIn 2008, Archbishop Nicholas seems generally poised to keep the Matthewite synod united. However, it has been advanced that Synod in Resistance and the Synod of Archbishop Andreas retired Chrysostom met for a number of high-profile meetings in violation the hope of the canonsdeveloping closer ties.<ref>[http://www.synodinresistance.org/Administration_en/E1a4028AnakoinosisDialogoy2-08.pdf]</ref>

'''[[Genuine Orthodox Church of Greece (MatthewiteLamian Synod)|The Gregorian Makarian (Lamian) Synod]]''': Under In 1995, a resistance faction of six bishops formed within the primacy synod of Andreas Chrysostom (Kiousis) and separated itself over what they claimed to be a series of Athenscanonical infractions, there were virtually no divisions in headed by Metropolitan Kallinikos (Hatzis) of Lamia. The charges related to the Matthewites until 1995trial of Metropolitan of Thessaloniki Euthymios (Orphanos), who had been charged with moral infractions, when and the election of Bishop Vikentios (Malamatenios) of Avlona as Metropolitan Gregory of Messinia separated Peiraeus. By early 1997, the movement had fragmented into three groups, one of which reconciled with a small majority Archbishop Chrysostom (Kiousis). A second group, Paisios Loulourgas (Met. of the synod America) and Vikentios Malamatenios (five versus fourtitular Bp. of Avlona), ostensibly over submitted to the issue Ecumenical Patiarchate. Later that same year, Kallinikos of Lamia and Euthymios of the "God the Father" Thessaloniki proceeded to ordain five [[iconbishop|titular bishop]] and the related issues of Western-style icons s in generalan attempt to create a new synod. HoweverIn 2003, they finally decided to elect a primate, with the deaths and elected Makarios (Kavakides) of three Athens. A good deal of their bishops, the remaining two splitmembership was then lost, one remaining completely alone as many who did not see themselves as separate from the eldest hierarch, and Kiousis synod were forced to decide between the with Gregorios of Messinia naming three more bishops (Abramios, Pavlos, and Nectarios)two.

'''[[Genuine Orthodox Church (Matthewite)|''The Synod of Metropolitan Kirykos]]Matthewites''''': 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.

===Russia=======Inside Russia====With the Declaration of Metropolitan Sergius in 1927, Orthodox bishops in Russia began to apply '''[[Ukaz No. 362True Orthodox Church of Greece (Matthewite)|The Synod of Archbishop Nicholas]] ''': In February, 2003, Archbishop Andreas of Athens retired, and Archbishop Nicholas of Patriarch StAthens, considered by many to have a progressive vision for the Matthewite church, was elected. [[Tikhon Extremely popular with younger Matthewites, Archbishop Nicholas seems generally poised to keep the Matthewite synod united. However, it has been advanced that Archbishop Andreas retired in violation of Moscow|Tikhon]] and became administratively independent until such time as they could operate freelythe canons.

Ukaz No. 362 was written to preserve the '''[[Genuine Orthodox Church of Greece (Matthewite)|The Gregorian Synod]]''': Under the primacy of Andreas of Athens, there were virtually no divisions in times the Matthewites until 1995, when Metropolitan Gregory of Messinia separated with a small majority of persecution so that the Churches could survive. It gives synod (five versus four), ostensibly over the bishops issue of the Russian Church, temporarily, "God the Father" [[icon]] and the right to self-govern apart from each other until such time as they can organize. It is considered by some to be a masterpiece related issues of selfWestern-preservation style icons in a time where general. However, with the rules deaths of canonical order could not be followed to three of their bishops, the letter due to remaining two split, one remaining completely alone from the difficulty eldest hierarch, and the with Gregorios of travel Messinia naming three more bishops (Abramios, Pavlos, and so forthNectarios).

'''[[Genuine Orthodox Church (Matthewite)|The number Synod of catacomb churches in Russia is to date fairly largeMetropolitan Kirykos]]''': Originally not a schism proper, Metropolitan Kirykos and even today no one knows where all two other bishops of them are. The history the synod refused to recognize the retirement of Archbishop Andreas or the enthronement of the different catacomb [[episcopate]]s since 1927 is still not completely documented. There are also questions as new Archbishop, but continued to remain a member of the legitimacy Synod of certain catacomb bishopsArchbishop Nicholas. SadlyFinally, in 2005, after several attempts, the Synod of Abp Nicholas endeavored to depose Metropolitan Kirykos, these questions will have who has since added five Bishops to be determined by his Synod in a future all-Russian Councilnumber of countries.<ref>[http://genuineorthodoxchurch.com/ The Genuine Orthodox Church of Greece under the Omophorion of Metropolitan Kirykos of Mesogaias and Lavreotikis].</ref>

==Romania======[[Old Calendar Orthodox Church of Romania|The True ("Free") Russian Orthodox Church and its divisionsof Romania]]====In 19901924, 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, ROCOR 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 announced that a bishop died in prison, and all of the Old Calendar churches had secretly been consecrated 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 assist serve the believers Old Calendarists, and immediately ordained new priests and deacons. However, he was soon arrested, and placed under house arrest in Russia (Bishop Varnava of Cannes)Bucharest. While under house arrest, Metropolitan Galaktion consecrated three other bishops, including Hmk Glicherie, who then proceeded, in 1957, became the Metropolitan of the True Orthodox Church of Romania. Since 1980, the Synod has been in full communion with the blessing 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 Synodalso maintains communion with the Old Calendar Orthodox Church of Bulgaria, headed by Bishop Photii. From 1994 to make more bishops for 2007 there was full communion with the Russian Orthodox Church outside Russia(ROCOR), but with the rapprochement between the most prominent being Bishop Valentine of Suzdal ROCOR and Lazarus of Tambovthe Moscow Patriarchate, communion with the ROCOR was severed.

'''[[Russian Orthodox Autonomous Church|==Bulgaria== The Russian Orthodox Autonomous Church]]''': The Russian Orthodox Autonomous Church (ROAC) is by far the largest majority of the Russian True Orthodox Churches, faithful are in communion with hundreds of parishes the Synod in Russia and abroad, and also one of the most controversial. Headed by Resistance (see "Metropolitan Valentine Cyprian of Suzdal Fili" above) and Vladimirthe Romanian Old Calendar Orthodox Church, the synod has twelve bishops but are an autonomous Church - The Old Calendar Orthodox Church of Bulgaria - and is enjoying comprise a period of intense persecution on the part few dozen parishes under Bishop Photii of the [[Church of Russia|state church]]Triaditsa.

One bishop, Gregory (George/Abu Asaly) =Ecclesiastical status=The ecclesiastical and canonical status of Colorado, recently parted ways with the ROAC synod after having been both canonically retired and excommunicated. He initially took 2 parishes in America with him but they have now left him along with most of his monastics and parishionersvarious Old Calendarist jurisdictions is complex. His group refers to itself currently Some regard themselves as being the '''only true Orthodox Christians and thus view the mainstream Orthodox Church as being in [[Genuine Orthodox Church of Americaapostasy]]'''^{[http://www.gocamerica As such, they do not share either communion or concelebration with the mainstream churches.org/]} Other Old Calendarists (Not to be confused typically those "in resistance") have suspended concelebrations with mainstream clergy, but will still commune the faithful of mainstream jurisdictions. They thus see themselves as a reform movement within the newly autonomous Genuine Greek Orthodox Church in America headed by Metropolitan Pavlos . The question of Astoria that is in communion with its mother Church, canonicity follows much the GOC headed by Archbishop Chrysostomos IIsame sort of patterns.)

'''[[Russian True-Orthodox Church (Lazarus)|The True Russian Orthodox Church]]''': Bp. Lazarus of Tambov, himself well-known in Russia, rejoined the ROCOR after the Free Russian Orthodox Church broke communion with ROCOR then later left again after the formation of Metropolitan Vitaly's [[Russian Orthodox Church in Exile]] (ROCOR-V). He and Bishop Benjamin of Kuban consecrated a new set of bishops and currently have a couple dozen parishes in Russia. ====Russian True Orthodoxy today====Today the situation is considerably clearer than it was 20 years ago; many of the groups that exist today have either been merged into other jurisdictions or have formed small, independent groups, administratively separate Views from the rest of the church. Much of their current history is tied together with ROCOR, as most of the original Catacomb bishops had been killed during state persecutions or died in hiding. ====Outside Russia====The History of the Russian church outside Russia is best summarized by St. [[John Maximovitch|John (Maximovitch)]], Archbishop of Shanghai and San Fransisco, who reposed in 1966: :In November of 1921 in Sremsky-Karlovtsy in Yugoslavia the first Sobor abroad was held, in which in addition to 24 bishops, representatives of the clergy and laity took part. Being thus the voice of all Russians who had succeeded in leaving the Soviet authority, the Sobor considered itself obligated to express its opinion regarding the situation in Russia, where all the rest of the population of Russia was languishing under the oppression of that authority. The Sobor appealed to the Genoa Conference with the request not to support the Bolshevik regime and to help the Russian people to become free of it. Thus was formed the [[Russian mainstream Orthodox Church Outside Russia]] (ROCOR), which, until recently, refused to recognize the elections of the Patriarchs of Moscow as coerced by on the Soviet regime. ====Divisions within Russia abroad====The Russian Church Abroad (ROCOR) enjoyed relative stability until the death of [[Philaret (Voznesensky) of New York|Metropolitan Philaret of New York]] (+1985, regarded as a [[saint]] by many Old Calendarists); the divisions noted below occurred [http://orthodoxwiki.org/Russian_Orthodox_Church_Outside_Russia#Rapprochement_with_Moscow until the very date of union with Moscow Patriarchate in 2007]. Since the death of Metropolitan Philaret, parishes of the Russian Church Abroad separated in waves noted below. '''[[Holy Orthodox Church in North America|The Holy Orthodox Church in North America]]''': In 1986, after the monks of Holy Transfiguration Monastery in Brookline, MA were accused of moral crimes and called to spiritual court. The entire New England Deanery of ROCOR, with the exception of one priest, had repeatedly asked for a canonical investigation of the trustworthiness of the persons making the moral accusations for a period of 11 months.[[http://www.homb.org/archives/Clergy%20Letter,%20Sept.%2016-29,%201986.pdf]] These same clergy had also expressed concerns over violations of the Anathema Against Ecumenism which all the bishops of ROCOR had signed in 1983.[[http://www.homb.org/archives/November%208.pdf]] Several days before the monks were called to spiritual court [[http://www.homb.org/archives/Dec.%209,%201986.pdf]] they left the ROCOR [[http://www.homb.org/archives/Departure%20from%20ROCOR%20Letter.pdf]] and were received by Metopolitan Akakios and Metropolitan Gabriel, two bishops who had not attended the Synod meetings of Archbishop Auxentios because of various administrative problems. The monks had lost confidence that the bishops would be unbiased since they were receiving testimony range from witnesses that cannot make accusations against a clergyman according to the Sacred Canons (see above). Several weeks later approximately one-thirteenth of the North American parishes of the ROCOR and one-sixth of the clergy, following Holy Transfiguration Monastery's example, also went under Metropolitans Akakios and Gabriel.  Later, when cooperation ceased between Metropolitans Akakios and Gabriel in 1997, the clergy of HOCNA asked to be received directly under Archbishop Auxentios. This led to a condemnation of the monastery on the part of Metropolitan Akakios.(the [http://www.romanitas.ru/eng/TOC,%201970-2000.htm#_ftn100 full condemnation is cited in Moss], ''A Short History of the True Orthodox Christians'', 2005.) Although the Synod of Archbishop Chrysosostom II in 1986 considered Archbishop Auxentios deposed, in 1998 they rehabilitated him [[http://www.homb.org/archives/Archbishop%20Auxentios~Deposition~.pdf]]. Another group of bishops formerly under Archbishop Chrysostom II, but now known as the Lamian Synod presently under Archbishop Makarius also declared the deposition of Archbishop Auxentios uncanonical and void on April 1/14, 1997.[[http://www.homb.org/archives/Lamia%20on%20Auxentios.pdf]] It is worthy of note that HTM changed its opinion on Archbishop Auxentios after Akakios and Gabriel broke communion with each other-- raising the obvious question of whether they were intent on creating their own Synod.  After obtaining 2 bishops and two suffragan bishops, the group left the successor of Archbishop Auxentios, Archbishop Maximos, after claiming they had deposed him for uncanonically consecrating two individuals to the episcopate without the permission of the rest of the synod.[[http://www.homb.org/archives/Maximus%20defrockment.pdf]] It is worth noting that Maximos claimed the "Americans were trying to take control" by not assisting in heal the consecrations of Bishops for Greece, which at this point were becoming sorely needed. After the "defrockment" (it is virtually impossible to defrock the first-hierarch without a majority of the votes, which various breaks in this case would have been required, as well as a canonical trial, which was also not done) they elected Athanasios of Larisa to be their Bishop, until Athanasios learned that members of the "American Church" had questioned his qualifications as a Bishop. Alone at last, the American parishes incorporporated themselves as Holy Orthodox Church in North America (HOCNA) in 1987. Currently the HOCNA synod, which in 2001 declared itself administratively independent of its extant mother Church in Greece, has five bishops.  From 1999 to 2001 the Lamian Synod approached HOCNA to establish full administrative unity, but this attempt failed for various reasons. [[http://www.homb.org/Archived_Docs_HTM/LamiansToHOCNA.pdf]] In 2001, the HOCNA declared itself incapable of declaring a successor to Archbishop Auxentios, and finally declared itself independent of Greece, which led to another separation, most notably that of the majority of the Russian metochia of Archbishop Auxentios, administered by Father Victor Melehov.([http://suaiden.freehostia.com/letter.html See ''Open Letter of Fr Victor Melehov''], distributed over the internet.) '''[[Russian Orthodox Autonomous Church|The True ("Free") Russian Orthodox Church]]''': In 1994, the majority of the parishes of the Free Russian Orthodox Church (see above) broke communion with the ROCOR over their sudden inclination towards union with the Moscow Patriarchate, made manifest by their desire to "break apart" the Russian parishes. In time, a number of American parishes have joined the FROC, now known as the ROAC. As the number of parishes and bishops of the FROC increased in the 1990s after the collapse of the Soviet Union, conflicts among them likewise increased, as well as conflicts between the leaders of the Synod of ROCOR and the bishops in Russia. Bishops of the Free Russian Orthodox Church, who were under the jurisdiction of ROCOR, i.e., [[Archbishop]] Lazar and Bishop Valentine, were ultimately removed from their [[see]]s. They chose to separate from ROCOR administratively and form an autonomous, self-governing Church, citing as their canonical basis [[Ukaz No. 362]] of St. [[Patriarch]] [[Tikhon of Moscow|Tikhon]] of [[November 20]], 1920. They also consecrated three bishops for the Russian church, Theodore, Seraphim, and Agafangel.  A year later, after unsuccessful attempts or concelebration to find an acceptable means of self-government for the Russian parishes, on [[February 11]]/24, 1995, the Synod of ROCOR suspended five bishops of the FROC at one time. The result was a [[schism]] between the Synod of ROCOR and a large portion of the FROC.  In 1995, Abp. Lazarus, with Bishops Benjamin and Agafangel, came back to ROCOR, while three bishops, with Abp. Valentine at the head, remained in schism. In May 1995 the long-term secretary of the Synod of Bishops of ROCOR, the famous [[Church History|church historian]] and [[canon (law)|canonist]], Bishop Gregory (Grabbe), visited Suzdal. He approved the decisions of the Russian bishops to withdraw from administrative subordination to the ROCOR synod just before he passed away. Some attributed this to his age, while others claimed this was due to his belief outright declarations that they were following the historical course of ROCOR.   '''[[Russian Orthodox Church in Exile|The Russian Church in Exile]]''': In 2001, after the ROCOR made a clear commitment to union with the Moscow Patriarchate, the head of the ROCOR synod, Metropolitan Vitaly, retired from the proceedings. Almost immediately afterwards, Metropolitan Vitaly, Archbishop Varnava of Cannes, and two of the Russian bishops of ROCOR, separated with the rest of the ROCOR synod and made new bishops. The proceedings that led up to these events are well documented on the Internet and the treatment of the retired head of the ROCOR has been regarded as shameful by many in the majority group, including allegations that Vitaly is unfit for service and is being used as a figurehead. Since then, Metropolitan Vitaly has headed the reorganized ROCOR from his home in Mansonville. Until recently, they were known as the [[Russian Orthodox Church in Exile]], having since returned to the original name of ROCOR in many documents.The Russian Church in Exile has since primarily split into three parts&mdash;the Russian Orthodox Church in Exile (North America), an independent European branch that the other branches to not accept, and the [[Russian True-Orthodox Church (Lazarus)|True Russian Orthodox Church in Russia]]. Both claim to be under the jurisdiction of Metropolitan Vitaly. However, the Russian Church in Exile immediately made new bishops for Russia; most of the Russian parishes of the ROCOR are still under the RTOC. Most recently, in 2004, the community of [[Esphigmenou Monastery (Athos)|Esphigmenou]] (the sole monastery of the [[Mount Athos|Holy Mountain]] that still refuses to commemorate the Ecumenical Patriarch since the calendar change) has declared its recognition of Metropolitan Vitaly as the only possible legitimate First-Hierarch of ROCOR. '''[[Russian Orthodox Church Abroad - Provisional Supreme Church Authority|The "continuing Russian Orthodox Church Abroad" parishes under Bishop Agafangel of Odessa]]''': After the signing of the [[Act of Canonical Communion with the Moscow Patriarchate|Act of Canonical Communion]] in 2007, the majority of parishes within the Ukraine, and a minority of parishes elsewhere, went under Bishop Agafangel of Odessa and Ukraine, and are currently preparing to ordain new Bishops for their rival synod. ====Other groupings====The amount of confusion among the remaining Russian True Orthodox parishes is not really worthy of note, as most have almost no visible membership, though two such groups of historical value are the church under Ambrose (Von Sievers) and the [[Seraphimo-Gennadite Orthodox Church]]. Questions about their legitimacy and ecclesiology aboundthemselves apostates, however, and due to their small membership, there is a serious question as to how much discussion such groups actually merit, since they are usually reabsorbed into larger churches. Another new group that is worthy of note is the [[Russian True-Orthodox Church (Vyacheslav)|Russian True-Orthodox Church (Metropolitan Vyacheslav)]] which actually derives its episcopate from the [[Ukrainian Autocephalous Orthodox Church|Ukrainian Autocephalous Church]], which appears to claim to be a "Josephite" (followers of [[Joseph (Petrovykh) of Petrograd|New Martyr Joseph of Petrograd]] group while having no apparent connection to any Josephite parishes. ===Other national churches===Other countries have been given True longer Orthodox hierarchies by the above groups. ====Romania====The history of True Orthodoxy in Romania has a rich history and goes back to 1924. Most of the faithful are currently under the omophor of Metropolitan Vlasie of Romania and his subordinate bishops. Romania was given Bishops by the synod under Metropolitan Cyprian of Fili (see above). One parish is under the Lamian Synod (see above). ====Bulgaria==== The majority of the faithful are under the Cyprianites (see "Cyprian of Fili" above) and comprise a few dozen parishes, their bishop being Photios of Triaditsa. Two churches are under Metropolitan Valentine of Suzdal, and two left with Bishop Gregory of Colorado during his departure.

====Georgia=Alternative Hierarchies===In Georgia, dozens of These churches refrain from both [[monasticsconcelebration]] fled the official Patriarchate of Georgia in protest over and [[ecumenismfull communion|communion]] in 1998with the mainstream Orthodox churches, regarding the hierarchies of the official churches to have apostasized and placed themselves outside Orthodoxy. HOCNA (see above) absorbed many of them In response, and they style themselves have fully developed Synods in contrast to the [[True Orthodox official Church : for example, as there is an Archbishop of Georgia]]Athens, a rival Archbishop of Athens is elected to the see. They currently With few exceptions, the Russian groups have no bishop and are administratively not done the same due to the political climate, although the Rus-OC under North AmericaMetropolitan Damascene of Moscow claims jurisdiction over the territory of the Patriarch of Moscow.

====Ukraine====The situation in Ukraine deserves its own paper and Such a claim is beyond usually accompanied by the scope of this article. The churches there deserve mention, however, since most of position that the Russian groups have parishes in Ukraine (ROAC has two Bishops in Ukraine.) Worthy of note corresponding official body is the completely [[Ukrainian Autocephalous Orthodox Churchschism]] (UAOC) under Metropolitan Methody Kuriakov; while the ecclesiology of the UAOC is not particularly firm, they consecrated bishops for at least one True Orthodox group in Russiaatic.

===Churches "in resistance" or "walled off"===These churches refrain from [[concelebration]] with the mainstream Orthodox churches, but do not consider themselves [[schism]]aticschismatic, nor have they formally declared a break in [[full communion|communion]] with the mainstream churcheswithout grace. They will also communicate In general, they set up alternative hierarchies that use the faithful names of those churchessees that are not used by the state Church in question<ref>[http://www.synodinresistance.org/Theology_en/Resistance.html]</ref>.

* [[Holy Synod in Resistance]] ("Cyprianites"), a [[Florinites|Florinite]] church* [[It is said that they would also communicate the faithful of those churches after confession. A notable exception is the Old Calendar Orthodox Church of Romania]]* [[Old , who receive members of the New Calendar Orthodox Church of Bulgaria]]* [[Holy Synod of Milan]], a [[Florinites|Florinite]] churchChurches by Chrismation.

==Churches which are "walled off"=listed by Country or Jurisdiction=These churches refrain from both [[concelebration]] and [[full communion|communion]] with the mainstream Orthodox churches, regarding the hierarchies of the official churches to have apostasized and placed themselves outside Orthodoxy. The view of these Old Calendarists, commonly self-designated as "True Orthodox" towards official Orthodox priests and laity varies.

**[[Genuine Orthodox Church of Greece (Florinite)]] ("Chrysostomite | Synod"), under of Archbishop Chrysostom Kallinikos of Athens]]**[[Genuine Orthodox Church of Greece (| Makarian/Lamian Synod]] ** [[Holy Synod in Resistance| Cyprianite Synod)]], under Archbishop Makarios of Athens''

**[[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 ===Russia===*[[Russian Orthodox Autonomous Church]], FROC/ROAC ("Suzdalites"), under Metropolitan Valentin of Suzdal*[[Seraphimo-Gennadite Orthodox Church]], under Metropolitan Theodosie*[[Russian True-Orthodox Church (Lazarus)]], under Archbishop Lazarus of Tambov*[[Russian True-Orthodox Church (Vyatcheslav)]], under Metropolitan Vyatcheslav

===AmericaRomania===*[[Old Calendar Orthodox Church of Romania]] ''

These are divisions and dioceses ===Bulgaria===*[[Old Calendar Orthodox Church of larger Synods in other continents.Bulgaria]] ''

*[[Russian Orthodox Church in Exile]] (ROCE), also known as ROCOR (V), under Metropolitan Vitaly of Montreal. See article for divisions.===North America===*[http://roacusa.org Russian Orthodox Autonomous Church in America], These are the FROC/ROAC dioceses of larger Synods in the United States of North America:*[[Genuine Greek Orthodox Church of America]], under Metropolitan Pavlos Diocese of Astoria, the "Chrysostomite" Metropolitan Diocese for America*[http://www.rocor.us American Archdiocese] of the [[Russian Orthodox Church Abroad - Provisional Supreme Church Authority]]*[http://milansynodusa.org American Archdioceses] of the [[Holy (Synod of Milan]] Archbishop Chrysostom)

==References=Elsewhere===*[[True Orthodox Church of Georgia]] ==Ecclesiastical status==The ecclesiastical and canonical status of the various Old Calendarist jurisdictions is complex. Some regard themselves as being the only true Orthodox Christians and thus view the mainstream Orthodox Church as being in [[apostasy]]. As such, they do not share either communion or concelebration with the mainstream churches. Other Old Calendarists (typically those "in resistance") have suspended concelebrations with mainstream clergy, but will still commune the faithful of mainstream jurisdictions. They thus see themselves as a reform movement within the Orthodox Church. The question of canonicity follows much the same sort of patterns. Views from the mainstream Orthodox on the Old Calendarists range from trying to heal the various breaks in communion or concelebration to outright declarations that such groups are themselves apostates, that is, no longer Orthodox.<references/>

*[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]

*[http://orthodoxinfo.com/ecumenism/anti-patristic-stance-old-calendarist-zealots.aspx Anti-Patristic: The Stance of the Zealot Old Calendarists] by Monk Basil of the Holy Monastery of Saint Gregory (Grigoriou), Mount Athos* [http://www.cnewa.org/ecc-bodypg.aspx?eccpageID=53&IndexView=toc Eastern Christian Churches: The Old Calendar Orthodox Churches] by Ronald Roberson, a Roman Catholic priest and scholar=General Information===

* [http://www.euphrosynoscafe.com/ The Euphrosynos Café: A Portal and Forum for all Old Calendar Orthodox Churches] by Father Nikolai Stanosheck, a [[Russian Orthodox Autonomous Church|ROAC]] deacon

===JurisdictionsOfficial Websites===* [http://www.roac.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 Synod** [http://www.thegreekorthodoxchurch.com/ Genuine Greek Orthodox Church of AmericaArchbishop Chrysostom of Athens], diocesan website of the Metropolis of America (Chrysostomite) * [http://www.ortodoxakyrkansynodinresistance.seorg/ Swedish Exarchate Official website of the Holy Synod in Resistance]