Archbishop Leonty (+1971) and the Greek Old Calendarists [part 1]
There are two biographies for Archbishop Leonty (Filippovich). One in the Russian language by the Protodeacon Andrei Psarev and one in Greek by me. Those chapters that refer to the relationship of Archbishop Leontus with the Greek Old Calendarists have been selected from the Greek edition and present now for the first time in the English language, with the assistance of my brother in Christ Christophoros Gorman. I also send my thanks to Bishop Christodoulos of Theoupolis and my brother in Christ Anastasios Dustin Hudson.
Nikolaos Mannis - nikolaosmannis@gmail.com
First Contact with the Greek Old
Calendarists
In 1960 (the exact month unknown), Archbishop Leonty traveled to the Holy Land. There, he met with the Russian ascetic Anthony of the Lavra of Saint Sabbas, who extensively informed him about the Old Calendarist movement in Greece and pointed out the differences between the Orthodox followers of St. Chrysostomos of Florina and the schismatic groups, such as those in Keratea (Matthewites).
Monk Anthony was a charismatic figure
of True Orthodoxy in the 20th century, who had great interest in the struggle
of the Old Calendarists in Greece and showed particular zeal for the
restoration of their hierarchy after the repose of St. Chrysostomos of Florina.
It was he who contacted the hierarchs of the Russian Church Abroad (especially
Seraphim of Chicago, Alexander of Berlin and Leonty of Chile) and explained to
them the importance of supporting our Holy Struggle; for which, for the sake of
justice, he must be considered a Benefactor.
Now having knowledge of the
situation, Archbishop Leonty was awaiting contact from the Greeks to meet and
assist them. The first contact was made by the then Archimandrite Petros Astyfides.
A Greek-American hierarch of our time preserves the first meeting of the two men: “On December 25, 1954 (new calendar), Father Petros had gone to visit a Greek family living in Cortland, New York. He took the train from Astoria to Grand Central Station. While Father Petros was at this station, he noticed two figures dressed in the traditional manner usually worn by priests and bishops. He approached the two men, who turned out to be Archbishop Averky and Archbishop Leonty of Chile. Through broken English, it was revealed that they were all celebrating the feast of Saint Spyridon, as opposed to Christmas like the others. They boarded the same train, as the two hierarchs of the ROCOR were traveling to a city near Holy Trinity Monastery in Jordanville, and during the long journey, they realized that they shared the same way of thinking on issues related to Orthodoxy, Ecumenism, calendar change, and many other matters in the Orthodox world. The hierarchs would become close friends for the rest of their lives, and later, Archbishop Leonty would ordain Father Petros a Bishop.” (source: www.youtube.com/watch?v=vLt7cY78eaM ).
In December 1960, the consecration of
the first bishop of the Greek Old Calendarists occurred, after the repose of
St. Chrysostomos of Florina, Father Akakios Pappas (with the title “of
Talantion”) by the Hierarchs of the ROCOR, Seraphim of Chicago and
Theophilos of Sevres. Immediately after the consecration, Father Petros (i.e.,
the main facilitator of the consecration), sent a letter to Archbishop Leonty,
with the purpose, of course, to ensure the Apostolic Succession of the Genuine
Orthodox Church through the latter's cooperation in new consecrations.
Archbishop Leonty, in a letter
written on February 8, 1961, responded that during this particular period, he
did not know how he could help because his own Synod was not favorably disposed
towards the Greek Old Calendarists.
Father Petros, in response, with a
letter written on the 27th of the same month, after discussing the
ecclesiastical situation of the time, proposed that he consecrate a Greek
bishop. In his reply, Archbishop Leonty (a letter he sent at the beginning of
Great Lent) expressed his warm feelings and sympathy for our cause but
described the difficult position he finds himself in, which does not leave him
with room to help, at least not at that moment.
In a second letter (Holy Easter 1961), he
reiterates that he cannot help at this time, yet leaves open the possibility of
offering his assistance in the future. Just as it happened.
[Be continued].
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