Joi, 12 iunie 2008
Patriarhia Constantinopolului intoarce spatele BOR
Cristina Dobreanu
Patriarhul Bartolomeu al Constantinopolului, intr-o scrisoare adresata Patriarhului Rusiei, Aleksei al II-lea, se raliaza pozitiei Moscovei fata de reinfiintarea eparhiilor romanesti in Republica Moldova.
Patriarhul Bartolomeu precizeaza ca infiintarea de noi eparhii nu se poate baza pe premise cu caracter nationalist pentru ca, "de fiecare data cand motive spirituale de creare de noi eparhii si alte structuri bisericesti au fost incalcate, imediat sau ceva mai tarziu au aparut probleme", conform site-ului Regions.ru,
citat de Hotnews. Decizia de reinfiintare a eparhiilor de Balti, de Cantemir si de Dubasari, aflate in Republica Moldova si care apartin Mitropoliei Basarabiei, subordonata canonic Bisericii Ortodoxe Romane (BOR), intretine neintelegerile dintre Patriarhia de la Moscova si cea din Romania. Anatol Petrencu, presedintele Asociatiei Istoricilor din R. Moldova, crede ca pozitia Patriarhiei Constantinopolului este "ingrijoratoare" pentru ca, din punct de vedere istoric, redeschiderea celor trei eparhii este legitima si in nici un caz nu poate fi vorba de nationalism.
Armand Gosu, specialist in spatiul ex-sovietic, afirma ca diferendul dintre BOR si Patriarhia Rusiei trebuie vazut in contextul relatiilor dintre Romania si R. Moldova. In acest sens, Armand Gosu considera ca atitudinea Constantinopolului fata de Moscova "era previzibila", pe de o parte, pentru ca dovedeste ca "Rusia influenteaza nu numai diplomatia obisnuita, ci si pe cea bisericeasca". Pe de alta parte, BOR a aratat ca "nu are abilitatea sa-si sustina cauzele in afara granitelor, meciurile interne dovedindu-se mai importante". La randul sau, Anatol Petrencu sugereaza ca Patriarhia Romana nu ar trebui sa cedeze in aceasta chestiune, ci "sa-si duca pana la capat ceea ce si-a planifi-cat". Pe de alta parte, Armand Gosu atrage atentia ca astfel de actiuni sunt semnale care arata ca pozitia Bucurestiului fata de Chisinau nu este agreata in cancelariile occidentale.
Purta-torul de cuvant al BOR, Constantin Stoica, ne-a spus ca BOR cunoaste parerea Patriarhiei Constantinopolului si ca, in sensul celor exprimate de Patriarhul Bartolomeu, spera ca situatia celor trei eparhii sa fie rezolvata pe calea dialogului. Un pas in acest sens ar fi, in opinia lui Constantin Stoica, invitatia pe care capul Bisericii Ruse i-ar fi adresat-o Patriarhului Daniel, prin intermediul ambasadorului roman la Moscova, Constantin Grigore.
COMENTARII
Roman Curajos: Bartolomeu ESTE agent KGB!!SCANDALUL BISERICII GRECESTI DIN USA PROVOCAT DIN UMBRA TOT DE EL SI PROT
Joi, 12 Iunie 2008 00:34
Bartolomeu
ESTE agent KGB!!SCANDALUL BISERICII GRECESTI DIN USA PROVOCAT DIN UMBRA TOT DE
EL SI PROTEJATUL LUI, Episcopul SPIRIDON, PE CARE COMUNITATILE GRECESTI DIN USA
L-AU ALUNGAT DE LA EPISCOPIE PENTRU NEMERNICIILE LUI SI FARADELEGEA PE CARE O
PROMOVA, RISCAND CHIAR SA COMPROMITA IMAGINEA BISERICII ORTODOXE GRECESTI DIN
USA!
E SI NORMAL CA BARTOLOMEU S LE IA PARTEA RUSILOR IN POFIDA ADEVARULUI ISTORIC
AL APARTENENTEI BASARABIEI SI BUCOVINEI DE ROMANIA SI IN POFIDA FAPTULUI CA IN
ACESTE REGIUNI POPULATIA ROMANEASCA ESTE INCA PREDOMINANTA FATA DE MICILE
POPULATII RUSOFONE.
Faptul ca Bartolomeu este agentkgb rusofil este ultra cunoscut in Vest!
Pe timpul conflictelor din fosta Yugoslavie, cam pe la inceputul decade anilor
1990, Bartolomeu, agent kgb, a fost fotografiat la bordul unei nave inchiriat
de agenti kgb romani ssecuristi si bineanteles, kgb-isti rusi!! In America,
Bartolomeu prin Spiridon a vrut sa-si bage popii greci kgbisti dandu-i afara
profesori din seminarele ortodoxe grecesti precum si preotii greci (care deja
ocupasera functii in biserica ortodoxa greaca din USA) DAR CARE AU REFUZAT SA
ACOPERE SCANDALUL HOMOSEXUAL IN CARE UN PREOT-STUDENT, PROTEJAT AL LUI
BARTOLOMEU ERA IMPLICAT! Printre preotii persecutati si retrogradati de
Episcopul de America Spiridon era si Pr. Robert Stephanopoulos, tatal
consilierului Presedintelui American Bill Clinton!
BARTOLOMEU, PROMOTORUL PREOTILOR HOMOSEXUALI, IN SCANDALUL HOMOSEXUAL DIN USA!
Cat despre Scandalul HOMOSEXUAL din Biserica Ortodoxa Greceasca din America
(USA) – SCANDALUL HOMOSEXUAL A FOST SUSTINUT INDIRECT DE BARTOLOMEU TOCMAI PRIN
SPRIJINUL SAU ACORDAT PROTEJATULUI SAU, EPISCOPUL SPIRIDON, IN A ACOPERI ACTELE
HOMOSEXUALE ALE UNUI ALT PROTEJAT AL LUI BARTOLOMEU, UN PREOT HIROTONISIT GREC
DAR HOMOSEXUAL,STUDENT LA MASTERAT LA HOLY CROSS, IN BROOKLYNE MASS.
TOT BATOLOMEU L-A SUSTINUT PE EPISCOPUL SPIRIDON SA-I DEA AFARA PE PROFESORII
CARE AU REFUZAT SA COOPEREXE LA ACOPERIREA PREOTULUI-STUDENT HOMOSEXUAL GREC,
PRECUM SI LA ATENTATUL DE ALUNGARE A EPISCOPILOR GRECI CARE AU PROTESTAT
SAMAVOLNICIILE EPISCOPULUI SPIRIDON; CEA MAI MARE GAFA A LUI SPIRIDON FIIND
NEJUSTIFICATA RETROGRADARE DIN FUNCTIE A PREOTULUI ROBERT STEPHANOPOULOS, UN OM
FOARTE POPULAR SI MULT STIMAT IN COMUNITATEA GREACA DIN NYC SI TATAL
CONSILIERULUI PRESEDINTELUI AMERICAN BILL CLINTON, GEORGE STEPHANOPOULOS,
PROSTIA CARE A DECLANSAT VALUL URIAS DE MEDIATIZARE AL ACESTUI SCANDAL PRIN
MARILE COTIDIANE AMERICANE SI PE MARILE POSTURI DE TELEVIZIUNE DIN USA.
ACEST SCANDAL, petrecut in decada anilor 1990, A FOST MEDIATIZAT MULT CU TIMPUL
PRIN MASS-MEDIA AMERICANA, FIIND DAT LA CNN, CAT SI LA TELEVIZIUNEA PUBLICA PE
TOT CUPRINSUL USA PRIN RETEAUA NATIONALA DE TELEVIZIUNE PUBLICA, PBS (Public
Broadcasting Service) in faimoasa emisiunede religie “RELIGION AND ETHICS”
moderata de filozoful moralist American de renume Bob Abernethy.
ACESTA ESTE UN ARTICOL REFERITOR LA SCANDALUL IN CARE BARTOLOMEU ESTE IMPLICAT
PRIN PROTEJATUL SAU, EPISCOPUL SPIRIDON, IN ACOPERIREA SCANDALULUI HOMOSEXUAL
PENTRU A-SI PROTEJA UN PREOT HOMOSEXUAL DIN GRECIA, VENIT SA STUDIEZE LA
MASTERAT LA HOLY CROSS SEMINARY IN BROOKLYNE, MASS:
(Mergeti pe Google: "pbs", "religion and ethics",
"greek orthodox church" si veti gasi mai multe articole despre
Scandalul Homosexual IN CARE A FOST IMPLICAT SI BARTOLOMEU)
http://www.trincoll.edu/depts/csrpl/RINVol2No3/Revolting%20Greeks.htm
Those Revolting Greeks
by Andrew Walsh
The forced resignation of Greek Orthodox Archbishop Spyridon Papageorgiou on
August 19 capped a 25-month ecclesiastical upheaval of a magnitude and
bitterness rarely seen in the annals of American religious history.
The obscurity that has cloaked most aspects of Orthodox Christianity in this
country began to dissolve on July 11, 1997, when the Chronicle of Higher
Education printed a story about the dramatic dismissal of the president and
three faculty members of Holy Cross, the nation’s only Greek Orthodox
theological seminary, in Brookline, Massachusetts. Archbishop Spyridon, in
office for only 10 months as the senior Greek Orthodox bishop in the United
States, was evidently cleaning house with a stiff broom and little concern for
procedural matters like the approval of trustees or the sanctity of tenure.
As Spyridon and his advisers saw it, the new archbishop was exercising
legitimate ecclesiastical authority to reassign a group of recalcitrant priests
who were too friendly to Protestantized American ways and too stubborn to work
with other faculty who wished to strengthen connections with specifically Greek
institutions and traditions.
Those dismissed thought that they were being punished by an archbishop who
didn’t understand American ways for refusing to cover up alleged sexual
misconduct on campus by an ordained graduate student from Greece. Three of the
four had served on a disciplinary committee that demanded the expulsion of the
offending priest. Diego Ribadeneira of the Boston Globe reported that week that
the dismissals followed within a few days the disciplinary committee’s decision
to insist on expelling the student, despite both a ruling from the dean of the
theological school and a directive from one of Spyridon’s assistants to drop
the matter.
Over the next two years, the dispute swelled into an immense international
fracas involving not only Spyridon and the professors but lurid charges of
homosexual scandal at the seminary; investigations of academic accreditation
agencies; law suits; manifestos; blistering web sites; maneuverings of bishops,
priests and lay leaders; the Greek government; and last but far from least the
Ecumenical Patriarchate of Constantinople, the ancient and endangered seat of
Greek Orthodoxy, which oversees the Greek Orthodox Archdiocese of America and
which assigned Spyridon as archbishop.
By the beginning of 1999, the fracas had reached what the Globe’s Ribadeneira
called a "level of public discord virtually unheard of in religious
denominations." All five of the Greek Orthodox bishops supervising
regional dioceses in the United States had called on the Ecumenical
Patriarchate to remove Spyridon as leader of the American archdiocese, which
claims 1.5 million baptized members. "The archdiocese is presently
suffocating in an atmosphere of fear, suspicion, insecurity, lack of trust, and
vindictiveness," the bishops complained in an extraordinary report to
Patriarch Bartholomew.
Reasonable journalists could argue that the "Greek crisis" did not
deserve much coverage. After all, there aren’t that many Greek Orthodox in the
United States; they’re thinly scattered; they’re marginal characters in the
religious life of the nation; and the dispute seemed to hinge to an
extraordinary degree on personality issues and appeals to norms of
"Orthodoxy" that are complex to grasp and convey.
Yet the crisis received substantial and often extensive coverage in a wide
range of American journalistic outlets. In fact, by 1999, the story, driven
increasingly by parish-level opposition to Spyridon, had moved down the
journalistic food chain to local newspapers like the Repository of Canton,
Ohio, and the Journal News of Westchester County, New York. Charita Goshay of
the Repository caught the basic dynamic: "The 54-year-old archbishop’s
critics "accuse him of being autocratic, vindictive and out of touch with
the needs of the American church," she wrote. "His defenders say the
criticism comes from a few disgruntled people with a lot of media savvy."
Similarly, Gary Stern of the Journal News captured one of the elements that
persuaded many journalists the story was worth covering -- the strains
accompanying the acculturation of an immigrant religion whose hierarchical
traditions cause friction in the American context. And indeed Spyridon, to the
limited degree that he ever discussed his policies and their motivation with
reporters, embraced the posture of a dutiful hierarch calling his flock back to
obedience to a tradition with deep roots in the Byzantine past.
Spyridon’s pained spokesman, the Rev. Mark Arey, repeatedly articulated the
Archdiocese’s standard response: that the upheaval was a regrettable but
unsurprising part of the process of succession after the 38-year reign of
Spyridon’s predecessor, Archbishop Iakovos Coucouzes. Arey’s particular nemesis
was an organization called Greek Orthodox American Leaders (GOAL), which formed
in November of 1997 and appointed itself to run the campaign against Spyridon.
The most eventful, though least covered, period of the controversy was during
mid-1998 and early 1999, when Spyridon unilaterally launched a federal court
suit attempting to deprive GOAL of a copy of the archdiocesan mailing list,
which it was using to pepper the faithful with broadsheet newsletters,
denouncing what they considered to be Spyridon’s multiple failings. The bishops
signaled their dismay -- first with a letter begging Spyridon and his opponents
not to drag the church through the court system, then with their memorandum to
Patriarch Bartholomew, demanding Spyridon’s reassignment. The memo portrayed
the patriarch’s crying out "We’re losing the church in America!" at
one of the many secret meetings in Istanbul called to discuss the American
crisis.
Through the winter and spring, Patriarch Bartholomew tried desperately to halt
the swelling tide of opposition, summoning Spyridon and all of the American
bishops to Istanbul for a January summit meeting with the Patriarchal Synod.
There, Bartholomew refused to discuss the bishops’ report and told the bishops
that "This man is your archbishop until death."
Meanwhile, the priests of the archdiocese got involved, with one group of about
150 (out of the roughly 700 priests in the nation) publicly backing the bishops
and another large group signing a letter defending Spyridon. The threat of
imminent division loomed and "contras" talked openly about the
inevitability of American autocephaly, the technical term for ecclesiastical
independence.
All of this trickled into American newspapers, several of which produced
stories on the Istanbul showdown. In general, reporters worked hard to grasp
the situation and present it accurately -- not that the combatants, who were
happy to sling mud, often complained about inaccurate coverage. I myself became
a background source for perhaps two dozen reporters after writing a story on
the situation in the Summer 1998 issue of Religion in the News.
A handful of newspaper reporters assigned to the religion beat led the way from
beginning to end. Ribadeneira of the Globe, Steve Kloehn of the Chicago
Tribune, Ann Rodgers-Melnick of the Pittsburgh Post-Gazette, Larry Stamer of
the Los Angeles Times, and Ira Rifkin of the Religion News Service consistently
produced interesting, well-reported pieces, and received support from their
newspapers to do so. The Tribune even sent Kloehn to Istanbul, where he got the
only interview Patriarch Bartholomew granted during the course of the story.
The story barely escaped the realm of print, however. CNN and the PBS weekly
news magazine, Religion and Ethics Newsweekly, produced several good pieces,
but the other network operations never touched it -- presumably because of its
Byzantine complexity. Lord knows, there were plenty of good sound bites.
Region mattered. When Spyridon finally resigned, the story went page one in
Boston, Chicago, Pittsburgh, Cleveland, Tampa, and St. Petersburg. It went A16
in the New York Times, A28 in the Los Angeles Times, and A27 in the Washington
Post. This was, in short, a story that received strong play in cities that are
perceived to have large Greek-American and Orthodox populations.
Ecclesiastical organization mattered too. Boston, Pittsburgh, Chicago, and
Denver are the seats of Greek Orthodox dioceses, as well as nodes of lay
organizational strength. Reporters in those cities grew accustomed to the sight
of Greeks bearing press releases. Interestingly, Detroit and Atlanta are also the
sites of Greek episcopal thrones, but they were vacant through most of
Spyridon’s brief tenure and there was strikingly less coverage of the story in
Detroit and even Atlanta, where the Cox newspapers typically give religion news
lots of ink.
The regional orientation of the coverage also affected the journalistic spin.
Virtually the only place reporters found a large number of lay people who
supported Spyridon vocally was in the Tampa-St. Petersburg area, where Spyridon
went to high school and has many relatives. As a result, Lynn Porter’s August
21 story in the Tampa Tribune struck a tone unique in the body of coverage:
"The forced resignation Thursday of the head of the Greek Orthodox Church
in this country has the local Greek-American community shocked and, in most
cases, saddened at his departure."
Spyridon and his staff were clearly aware of the Florida factor -- in June
Spyridon granted Twila Decker of the St. Petersburg Times the only substantial
interview he gave an English-language journalist on "the crisis in the
church." Though a highly professional summary of the controversy, Decker’s
3,000 word article opened with an empathic portrait of Spyridon sitting under a
skylight in his Manhattan office: "The light streaming down on the senior
Greek spiritual leader shows off the gray in his beard and the deep wrinkles
around his round, brown eyes."
By contrast, the Cleveland Plain Dealer’s David Briggs had this from GOAL
founder, John S. Collis, in the third paragraph of his resignation story:
"I was the first American to get the call from Istanbul this morning, and
my first reaction was, ‘Is this a dream?’ I always knew the Lord would take
care of us."
If the Spyridon story got serious treatment and significant play in the
heartland, it was for months largely ignored in the major media markets, most
especially in New York. The New York Times in particular gave the story very
little attention, even though New York is the center of the Greek Orthodox
Church in America and the home of the nation’s largest concentration of
Greek-Americans.
But then Spyridon, emboldened by his apparent victory at the January meeting in
Istanbul, returned to New York and demoted the Rev. Robert Stephanopoulos, dean
of the archdiocesan cathedral on Manhattan’s Upper East Side, who had signed
the priests’ letter backing the bishops against Spyridon. It was a measure of
the archbishop’s astonishing lack of street smarts that he failed to anticipate
public interest in the demotion of the father of President Clinton’s glamorous
former aide, George Stephanopoulos.
What ensued, predictably, was an avalanche of Stephanopoulos-driven coverage.
On February 21, the Times’s Nadine Brozan suddenly produced a lengthy, muddled
overview of the controversy. Richard Ostling of the Associated Press weighed in
later that week with a longer and stronger piece. Christopher Bonanos leaned
heavily on the Stephanopoulos factor in a long explanatory article in the March
8 issue of New York magazine.
Headlined "Crisis in the Cathedral," Bonanos’s piece began,
appropriately enough, by asking, "Is the new archbishop getting a bum rap
from a disgruntled splinter group? Or is he in way over his miter?"
Expressing hostility to Spyridon evidently picked up in the course of his
interviews, Bonanos went on to wonder whether the archbishop "is a man
peculiarly, even astonishingly ill-suited to his job, or simply a misunderstood
figure clumsily growing into a difficult role."
All of this washed over an astonished Spyridon, who didn’t see himself as
accountable to anyone in the United States, be they clergy, laity, church
assembly, or (least of all) the secular American press. As a result, he lost
almost all capacity to set the church’s public agenda -- even though he could
claim such positive accomplishments as a new ministry to Orthodox and their
non-Orthodox spouses, a large investment in Internet communications, and a
major improvement in Orthodox publishing ventures. He typically refused to
elaborate -- inside or outside the church -- about the motives behind his
controversial policy decisions and he spoke less and less with the press.
"It’s the same old questions," his spokesman, Arey, complained to New
York magazine. "Everything’s about GOAL, GOAL, GOAL."
Meanwhile, a trickle of parishes began to withhold contributions to the central
treasury: first small parishes in places like Vermont, but soon major ones like
Houston, Cleveland, Oakland, and suburban Boston. Wave after wave of critics
and benefactors traveled to Istanbul to voice their dismay and threats.
To make mattes worse, other Orthodox leaders in America began to express their
concern publicly. The Very Rev. Leonid Kishkovsky, a senior cleric in the
Orthodox Church in America and the first Orthodox president of the National
Council of Churches, told Ostling in March that he was concerned that
"Greek talk of a break with Constantinople would bring the Greek Orthodox
in America to the brink, over the brink, into schism."
Defiant until the end, Spyridon refused to conciliate his critics by backing
down on his decision to fire the priest professors at Holy Cross or to reverse
any of his other major decisions. He enjoyed continuing support in some
quarters -- from recent Greek immigrants, from conservatives unhappy about the
perceived liberalism of many American Orthodox leaders, and from many clergy
trained to respect the authority of their superiors.
The endgame began in July, when the Greek government weighed in against
Spyridon in several well-publicized missions to Istanbul. Over a period of several
weeks, several potential successors visited Istanbul and many trial balloons
were floated. Hardly had Spyridon resigned than the Holy Synod responded by
appointing as his successor Demitrios Traketellis, a 71-year-old bishop of the
Orthodox Church of Greece.
A distinguished New Testament scholar, Dimitrios had studied and taught in the
United States for more than 20 years and his appointment was greeted with
widespread joy, even among Spyridon’s supporters. His first action as
archbishop was to reinstate the four professors at Holy Cross and he promised
to lead the church collaboratively. It could not be doubted, however, that he
faced a significant challenge in bringing peace to a divided church.
Should the American press have lavished as much attention as it did upon the
internecine squabbles of this relatively obscure religious group? The answer is
yes.
Orthodox Christians, although not numerous, represent a major world religious
tradition and one that plays a significant role in the institutional politics
of ecumenical Christianity. A dust-up among them matters to many.
The controversy over Spyridon also exemplifies the continuing importance of
transnational ties and tensions among a large number of American religious
groups. The tension between American cultural identity and traditionalism is
still important to the immigrant experience, and is playing itself out in many
religious groups today.
Finally, the showdown among the Greek Orthodox reveals the democratizing impact
of the Internet on the life of religious institutions here, as well as abroad.
Many participated in the events that eventually pulled Spyridon off his throne.
But the critical players in the drama were a handful of activists who organized
a massive Internet web operation that linked, informed, and eventually inspired
the "contras." To their credit, most journalists covering the story
mentioned the "Voithia" (Greek for "help") web site, and
even listed its URL.
But few examined the phenomenon with any care. On September 15, Don Lattin of
the San Francisco Chronicle produced the only story I found that examined the
role played by Voithia in any detail. There, Lattin quoted Father
Stephanopoulos, who observed that Spyridon’s critics "used the Internet to
energize people across the length and breath of the church. That’s so mething
new."
While the superheated personality contests of the past two years may be behind
the church, many of the substantive tensions are still in play. In particular,
the often proclaimed conflict between New World democracy and Old World
hierarchy won’t be easy to finesse. But most lay activists seem optimistic.
After all, they point out, democracy is a Greek thing.
http://www.trincoll.edu/depts/csrpl/RINVol2No3/Revolting%20Greeks.htm
Bartolomeu ESTE agent KGB!!: SCANDALUL BISERICII GRECESTI DIN USA PROVOCAT DIN UMBRA TOT DE EL SI PROTEJATUL SAU, SPIRIDON, PUS T
Joi, 12 Iunie 2008 01:05
PROTEJAT
AL LUI BARTOLOMEU ERA IMPLICAT! Printre preotii persecutati si retrogradati de
Episcopul de America Spiridon era si Pr. Robert Stephanopoulos, tatal
consilierului Presedintelui American Bill Clinton!
Bartolomeu ESTE agent KGB!! SCANDALUL BISERICII GRECESTI DIN USA PROVOCAT DIN
UMBRA TOT DE EL SI PROTEJATUL SAU, SPIRIDON, PUS TOT DE EL IN SCAUNUL DE
EPISCOP AL BISERICII ORTODOXE GRECESTI DIN AMERICA, DAR DETRONAT DE ENORIASI
Bartolomeu ESTE agent KGB!!SCANDALUL BISERICII GRECESTI DIN USA PROVOCAT DIN
UMBRA TOT DE EL SI PROTEJATUL LUI, Episcopul SPIRIDON, PE CARE COMUNITATILE
GRECESTI DIN USA L-AU ALUNGAT DE LA EPISCOPIE PENTRU NEMERNICIILE LUI SI
FARADELEGEA PE CARE O PROMOVA, RISCAND CHIAR SA COMPROMITA IMAGINEA BISERICII
ORTODOXE GRECESTI DIN USA!
E SI NORMAL CA BARTOLOMEU S LE IA PARTEA RUSILOR IN POFIDA ADEVARULUI ISTORIC
AL APARTENENTEI BASARABIEI SI BUCOVINEI DE ROMANIA SI IN POFIDA FAPTULUI CA IN
ACESTE REGIUNI POPULATIA ROMANEASCA ESTE INCA PREDOMINANTA FATA DE MICILE
POPULATII RUSOFONE.
Faptul ca Bartolomeu este agentkgb rusofil este ultra cunoscut in Vest!
Pe timpul conflictelor din fosta Yugoslavie, cam pe la inceputul decade anilor
1990, Bartolomeu, agent kgb, a fost fotografiat la bordul unei nave inchiriat
de agenti kgb romani ssecuristi si bineanteles, kgb-isti rusi!!
BARTOLOMEU, PROMOTORUL PREOTILOR HOMOSEXUALI, IN SCANDALUL HOMOSEXUAL DIN USA!
Cat despre Scandalul HOMOSEXUAL din Biserica Ortodoxa Greceasca din America
(USA) – SCANDALUL HOMOSEXUAL A FOST SUSTINUT INDIRECT DE BARTOLOMEU TOCMAI PRIN
SPRIJINUL SAU ACORDAT PROTEJATULUI SAU, EPISCOPUL SPIRIDON, IN A ACOPERI ACTELE
HOMOSEXUALE ALE UNUI ALT PROTEJAT AL LUI BARTOLOMEU, UN PREOT HIROTONISIT GREC
DAR HOMOSEXUAL,STUDENT LA MASTERAT LA HOLY CROSS, IN BROOKLYNE MASS.
TOT BATOLOMEU L-A SUSTINUT PE EPISCOPUL SPIRIDON SA-I DEA AFARA PE PROFESORII
CARE AU REFUZAT SA COOPEREXE LA ACOPERIREA PREOTULUI-STUDENT HOMOSEXUAL GREC,
PRECUM SI LA ATENTATUL DE ALUNGARE A EPISCOPILOR GRECI CARE AU PROTESTAT
SAMAVOLNICIILE EPISCOPULUI SPIRIDON; CEA MAI MARE GAFA A LUI SPIRIDON FIIND
NEJUSTIFICATA RETROGRADARE DIN FUNCTIE A PREOTULUI ROBERT STEPHANOPOULOS, UN OM
FOARTE POPULAR SI MULT STIMAT IN COMUNITATEA GREACA DIN NYC SI TATAL
CONSILIERULUI PRESEDINTELUI AMERICAN BILL CLINTON, GEORGE STEPHANOPOULOS,
PROSTIA CARE A DECLANSAT VALUL URIAS DE MEDIATIZARE AL ACESTUI SCANDAL PRIN
MARILE COTIDIANE AMERICANE SI PE MARILE POSTURI DE TELEVIZIUNE DIN USA.
ACEST SCANDAL, petrecut in decada anilor 1990, A FOST MEDIATIZAT MULT CU TIMPUL
PRIN MASS-MEDIA AMERICANA, FIIND DAT LA CNN, CAT SI LA TELEVIZIUNEA PUBLICA PE
TOT CUPRINSUL USA PRIN RETEAUA NATIONALA DE TELEVIZIUNE PUBLICA, PBS (Public
Broadcasting Service) in faimoasa emisiunede religie “RELIGION AND ETHICS”
moderata de filozoful moralist American de renume Bob Abernethy.
ACESTA ESTE UN ARTICOL REFERITOR LA SCANDALUL IN CARE BARTOLOMEU ESTE IMPLICAT
PRIN PROTEJATUL SAU, EPISCOPUL SPIRIDON, IN ACOPERIREA SCANDALULUI HOMOSEXUAL
PENTRU A-SI PROTEJA UN PREOT HOMOSEXUAL DIN GRECIA, VENIT SA STUDIEZE LA
MASTERAT LA HOLY CROSS SEMINARY IN BROOKLYNE, MASS:
(Mergeti pe Google: "pbs", "religion and ethics",
"greek orthodox church" si veti gasi mai multe articole despre
Scandalul Homosexual IN CARE A FOST IMPLICAT SI BARTOLOMEU)
http://www.trincoll.edu/depts/csrpl/RINVol2No3/Revolting%20Greeks.htm
Those Revolting Greeks
by Andrew Walsh
The forced resignation of Greek Orthodox Archbishop Spyridon Papageorgiou on
August 19 capped a 25-month ecclesiastical upheaval of a magnitude and
bitterness rarely seen in the annals of American religious history.
The obscurity that has cloaked most aspects of Orthodox Christianity in this
country began to dissolve on July 11, 1997, when the Chronicle of Higher
Education printed a story about the dramatic dismissal of the president and
three faculty members of Holy Cross, the nation’s only Greek Orthodox
theological seminary, in Brookline, Massachusetts. Archbishop Spyridon, in
office for only 10 months as the senior Greek Orthodox bishop in the United
States, was evidently cleaning house with a stiff broom and little concern for
procedural matters like the approval of trustees or the sanctity of tenure.
As Spyridon and his advisers saw it, the new archbishop was exercising
legitimate ecclesiastical authority to reassign a group of recalcitrant priests
who were too friendly to Protestantized American ways and too stubborn to work
with other faculty who wished to strengthen connections with specifically Greek
institutions and traditions.
Those dismissed thought that they were being punished by an archbishop who
didn’t understand American ways for refusing to cover up alleged sexual
misconduct on campus by an ordained graduate student from Greece. Three of the
four had served on a disciplinary committee that demanded the expulsion of the
offending priest. Diego Ribadeneira of the Boston Globe reported that week that
the dismissals followed within a few days the disciplinary committee’s decision
to insist on expelling the student, despite both a ruling from the dean of the
theological school and a directive from one of Spyridon’s assistants to drop
the matter.
Over the next two years, the dispute swelled into an immense international
fracas involving not only Spyridon and the professors but lurid charges of
homosexual scandal at the seminary; investigations of academic accreditation
agencies; law suits; manifestos; blistering web sites; maneuverings of bishops,
priests and lay leaders; the Greek government; and last but far from least the
Ecumenical Patriarchate of Constantinople, the ancient and endangered seat of
Greek Orthodoxy, which oversees the Greek Orthodox Archdiocese of America and
which assigned Spyridon as archbishop.
By the beginning of 1999, the fracas had reached what the Globe’s Ribadeneira
called a "level of public discord virtually unheard of in religious
denominations." All five of the Greek Orthodox bishops supervising
regional dioceses in the United States had called on the Ecumenical
Patriarchate to remove Spyridon as leader of the American archdiocese, which
claims 1.5 million baptized members. "The archdiocese is presently
suffocating in an atmosphere of fear, suspicion, insecurity, lack of trust, and
vindictiveness," the bishops complained in an extraordinary report to
Patriarch Bartholomew.
Reasonable journalists could argue that the "Greek crisis" did not
deserve much coverage. After all, there aren’t that many Greek Orthodox in the
United States; they’re thinly scattered; they’re marginal characters in the
religious life of the nation; and the dispute seemed to hinge to an
extraordinary degree on personality issues and appeals to norms of
"Orthodoxy" that are complex to grasp and convey.
Yet the crisis received substantial and often extensive coverage in a wide
range of American journalistic outlets. In fact, by 1999, the story, driven
increasingly by parish-level opposition to Spyridon, had moved down the
journalistic food chain to local newspapers like the Repository of Canton,
Ohio, and the Journal News of Westchester County, New York. Charita Goshay of
the Repository caught the basic dynamic: "The 54-year-old archbishop’s
critics "accuse him of being autocratic, vindictive and out of touch with
the needs of the American church," she wrote. "His defenders say the
criticism comes from a few disgruntled people with a lot of media savvy."
Similarly, Gary Stern of the Journal News captured one of the elements that
persuaded many journalists the story was worth covering -- the strains
accompanying the acculturation of an immigrant religion whose hierarchical
traditions cause friction in the American context. And indeed Spyridon, to the
limited degree that he ever discussed his policies and their motivation with
reporters, embraced the posture of a dutiful hierarch calling his flock back to
obedience to a tradition with deep roots in the Byzantine past.
Spyridon’s pained spokesman, the Rev. Mark Arey, repeatedly articulated the
Archdiocese’s standard response: that the upheaval was a regrettable but
unsurprising part of the process of succession after the 38-year reign of
Spyridon’s predecessor, Archbishop Iakovos Coucouzes. Arey’s particular nemesis
was an organization called Greek Orthodox American Leaders (GOAL), which formed
in November of 1997 and appointed itself to run the campaign against Spyridon.
The most eventful, though least covered, period of the controversy was during
mid-1998 and early 1999, when Spyridon unilaterally launched a federal court
suit attempting to deprive GOAL of a copy of the archdiocesan mailing list,
which it was using to pepper the faithful with broadsheet newsletters,
denouncing what they considered to be Spyridon’s multiple failings. The bishops
signaled their dismay -- first with a letter begging Spyridon and his opponents
not to drag the church through the court system, then with their memorandum to
Patriarch Bartholomew, demanding Spyridon’s reassignment. The memo portrayed
the patriarch’s crying out "We’re losing the church in America!" at
one of the many secret meetings in Istanbul called to discuss the American
crisis.
Through the winter and spring, Patriarch Bartholomew tried desperately to halt
the swelling tide of opposition, summoning Spyridon and all of the American
bishops to Istanbul for a January summit meeting with the Patriarchal Synod.
There, Bartholomew refused to discuss the bishops’ report and told the bishops
that "This man is your archbishop until death."
Meanwhile, the priests of the archdiocese got involved, with one group of about
150 (out of the roughly 700 priests in the nation) publicly backing the bishops
and another large group signing a letter defending Spyridon. The threat of
imminent division loomed and "contras" talked openly about the
inevitability of American autocephaly, the technical term for ecclesiastical
independence.
All of this trickled into American newspapers, several of which produced
stories on the Istanbul showdown. In general, reporters worked hard to grasp
the situation and present it accurately -- not that the combatants, who were
happy to sling mud, often complained about inaccurate coverage. I myself became
a background source for perhaps two dozen reporters after writing a story on
the situation in the Summer 1998 issue of Religion in the News.
A handful of newspaper reporters assigned to the religion beat led the way from
beginning to end. Ribadeneira of the Globe, Steve Kloehn of the Chicago
Tribune, Ann Rodgers-Melnick of the Pittsburgh Post-Gazette, Larry Stamer of
the Los Angeles Times, and Ira Rifkin of the Religion News Service consistently
produced interesting, well-reported pieces, and received support from their
newspapers to do so. The Tribune even sent Kloehn to Istanbul, where he got the
only interview Patriarch Bartholomew granted during the course of the story.
The story barely escaped the realm of print, however. CNN and the PBS weekly
news magazine, Religion and Ethics Newsweekly, produced several good pieces,
but the other network operations never touched it -- presumably because of its
Byzantine complexity. Lord knows, there were plenty of good sound bites.
Region mattered. When Spyridon finally resigned, the story went page one in
Boston, Chicago, Pittsburgh, Cleveland, Tampa, and St. Petersburg. It went A16
in the New York Times, A28 in the Los Angeles Times, and A27 in the Washington
Post. This was, in short, a story that received strong play in cities that are
perceived to have large Greek-American and Orthodox populations.
Ecclesiastical organization mattered too. Boston, Pittsburgh, Chicago, and
Denver are the seats of Greek Orthodox dioceses, as well as nodes of lay
organizational strength. Reporters in those cities grew accustomed to the sight
of Greeks bearing press releases. Interestingly, Detroit and Atlanta are also
the sites of Greek episcopal thrones, but they were vacant through most of
Spyridon’s brief tenure and there was strikingly less coverage of the story in
Detroit and even Atlanta, where the Cox newspapers typically give religion news
lots of ink.
The regional orientation of the coverage also affected the journalistic spin.
Virtually the only place reporters found a large number of lay people who
supported Spyridon vocally was in the Tampa-St. Petersburg area, where Spyridon
went to high school and has many relatives. As a result, Lynn Porter’s August
21 story in the Tampa Tribune struck a tone unique in the body of coverage:
"The forced resignation Thursday of the head of the Greek Orthodox Church
in this country has the local Greek-American community shocked and, in most
cases, saddened at his departure."
Spyridon and his staff were clearly aware of the Florida factor -- in June
Spyridon granted Twila Decker of the St. Petersburg Times the only substantial
interview he gave an English-language journalist on "the crisis in the
church." Though a highly professional summary of the controversy, Decker’s
3,000 word article opened with an empathic portrait of Spyridon sitting under a
skylight in his Manhattan office: "The light streaming down on the senior
Greek spiritual leader shows off the gray in his beard and the deep wrinkles
around his round, brown eyes."
By contrast, the Cleveland Plain Dealer’s David Briggs had this from GOAL
founder, John S. Collis, in the third paragraph of his resignation story:
"I was the first American to get the call from Istanbul this morning, and
my first reaction was, ‘Is this a dream?’ I always knew the Lord would take
care of us."
If the Spyridon story got serious treatment and significant play in the
heartland, it was for months largely ignored in the major media markets, most
especially in New York. The New York Times in particular gave the story very
little attention, even though New York is the center of the Greek Orthodox Church
in America and the home of the nation’s largest concentration of
Greek-Americans.
But then Spyridon, emboldened by his apparent victory at the January meeting in
Istanbul, returned to New York and demoted the Rev. Robert Stephanopoulos, dean
of the archdiocesan cathedral on Manhattan’s Upper East Side, who had signed
the priests’ letter backing the bishops against Spyridon. It was a measure of
the archbishop’s astonishing lack of street smarts that he failed to anticipate
public interest in the demotion of the father of President Clinton’s glamorous
former aide, George Stephanopoulos.
What ensued, predictably, was an avalanche of Stephanopoulos-driven coverage.
On February 21, the Times’s Nadine Brozan suddenly produced a lengthy, muddled
overview of the controversy. Richard Ostling of the Associated Press weighed in
later that week with a longer and stronger piece. Christopher Bonanos leaned
heavily on the Stephanopoulos factor in a long explanatory article in the March
8 issue of New York magazine.
Headlined "Crisis in the Cathedral," Bonanos’s piece began,
appropriately enough, by asking, "Is the new archbishop getting a bum rap
from a disgruntled splinter group? Or is he in way over his miter?"
Expressing hostility to Spyridon evidently picked up in the course of his
interviews, Bonanos went on to wonder whether the archbishop "is a man
peculiarly, even astonishingly ill-suited to his job, or simply a misunderstood
figure clumsily growing into a difficult role."
All of this washed over an astonished Spyridon, who didn’t see himself as
accountable to anyone in the United States, be they clergy, laity, church
assembly, or (least of all) the secular American press. As a result, he lost
almost all capacity to set the church’s public agenda -- even though he could
claim such positive accomplishments as a new ministry to Orthodox and their
non-Orthodox spouses, a large investment in Internet communications, and a
major improvement in Orthodox publishing ventures. He typically refused to
elaborate -- inside or outside the church -- about the motives behind his
controversial policy decisions and he spoke less and less with the press.
"It’s the same old questions," his spokesman, Arey, complained to New
York magazine. "Everything’s about GOAL, GOAL, GOAL."
Meanwhile, a trickle of parishes began to withhold contributions to the central
treasury: first small parishes in places like Vermont, but soon major ones like
Houston, Cleveland, Oakland, and suburban Boston. Wave after wave of critics
and benefactors traveled to Istanbul to voice their dismay and threats.
To make mattes worse, other Orthodox leaders in America began to express their
concern publicly. The Very Rev. Leonid Kishkovsky, a senior cleric in the
Orthodox Church in America and the first Orthodox president of the National
Council of Churches, told Ostling in March that he was concerned that
"Greek talk of a break with Constantinople would bring the Greek Orthodox
in America to the brink, over the brink, into schism."
Defiant until the end, Spyridon refused to conciliate his critics by backing
down on his decision to fire the priest professors at Holy Cross or to reverse
any of his other major decisions. He enjoyed continuing support in some
quarters -- from recent Greek immigrants, from conservatives unhappy about the
perceived liberalism of many American Orthodox leaders, and from many clergy
trained to respect the authority of their superiors.
The endgame began in July, when the Greek government weighed in against
Spyridon in several well-publicized missions to Istanbul. Over a period of
several weeks, several potential successors visited Istanbul and many trial
balloons were floated. Hardly had Spyridon resigned than the Holy Synod
responded by appointing as his successor Demitrios Traketellis, a 71-year-old
bishop of the Orthodox Church of Greece.
A distinguished New Testament scholar, Dimitrios had studied and taught in the
United States for more than 20 years and his appointment was greeted with
widespread joy, even among Spyridon’s supporters. His first action as
archbishop was to reinstate the four professors at Holy Cross and he promised
to lead the church collaboratively. It could not be doubted, however, that he
faced a significant challenge in bringing peace to a divided church.
Should the American press have lavished as much attention as it did upon the
internecine squabbles of this relatively obscure religious group? The answer is
yes.
Orthodox Christians, although not numerous, represent a major world religious
tradition and one that plays a significant role in the institutional politics
of ecumenical Christianity. A dust-up among them matters to many.
The controversy over Spyridon also exemplifies the continuing importance of
transnational ties and tensions among a large number of American religious
groups. The tension between American cultural identity and traditionalism is
still important to the immigrant experience, and is playing itself out in many
religious groups today.
Finally, the showdown among the Greek Orthodox reveals the democratizing impact
of the Internet on the life of religious institutions here, as well as abroad.
Many participated in the events that eventually pulled Spyridon off his throne.
But the critical players in the drama were a handful of activists who organized
a massive Internet web operation that linked, informed, and eventually inspired
the "contras." To their credit, most journalists covering the story
mentioned the "Voithia" (Greek for "help") web site, and
even listed its URL.
But few examined the phenomenon with any care. On September 15, Don Lattin of
the San Francisco Chronicle produced the only story I found that examined the
role played by Voithia in any detail. There, Lattin quoted Father
Stephanopoulos, who observed that Spyridon’s critics "used the Internet to
energize people across the length and breath of the church. That’s so mething
new."
While the superheated personality contests of the past two years may be behind
the church, many of the substantive tensions are still in play. In particular,
the often proclaimed conflict between New World democracy and Old World
hierarchy won’t be easy to finesse. But most lay activists seem optimistic.
After all, they point out, democracy is a Greek thing.
http://www.trincoll.edu/depts/csrpl/RINVol2No3/Revolting%20Greeks.htm
BARTOLOMEU E kgbist!: Chiar asa v-ati dat cu rusii de-mi cenzurati postingul despre SCANDALUL HOMOSEXUAL DIN AMERICA IN CA
Joi, 12 Iunie 2008 02:42
Chiar asa
v-ati dat cu rusii--chiar impotriva Romaniei!! de-mi cenzurati postingul despre
SCANDALUL HOMOSEXUAL DIN AMERICA IN CARE A FOST IMPLICAT SI BARTOLOMEU?!
Printre preotii persecutati si retrogradati de Episcopul de America
SpiridonPENTRU CA NU DOREAU SA ASCUNDA ACEST SCANDAL DE HOMOSEXUALITATE era si
Pr. Robert Stephanopoulos, tatal consilierului Presedintelui American Bill
Clinton!
Bartolomeu ESTE agent KGB!! SCANDALUL BISERICII GRECESTI DIN USA PROVOCAT DIN
UMBRA TOT DE EL SI PROTEJATUL SAU, SPIRIDON, PUS TOT DE EL IN SCAUNUL DE
EPISCOP AL BISERICII ORTODOXE GRECESTI DIN AMERICA, DAR DETRONAT DE ENORIASI
Bartolomeu ESTE agent KGB!!SCANDALUL BISERICII GRECESTI DIN USA PROVOCAT DIN
UMBRA TOT DE EL SI PROTEJATUL LUI, Episcopul SPIRIDON, PE CARE COMUNITATILE
GRECESTI DIN USA L-AU ALUNGAT DE LA EPISCOPIE PENTRU NEMERNICIILE LUI SI
FARADELEGEA PE CARE O PROMOVA, RISCAND CHIAR SA COMPROMITA IMAGINEA BISERICII
ORTODOXE GRECESTI DIN USA!
E SI NORMAL CA BARTOLOMEU S LE IA PARTEA RUSILOR IN POFIDA ADEVARULUI ISTORIC
AL APARTENENTEI BASARABIEI SI BUCOVINEI DE ROMANIA SI IN POFIDA FAPTULUI CA IN
ACESTE REGIUNI POPULATIA ROMANEASCA ESTE INCA PREDOMINANTA FATA DE MICILE
POPULATII RUSOFONE.
Faptul ca Bartolomeu este agentkgb rusofil este ultra cunoscut in Vest!
Pe timpul conflictelor din fosta Yugoslavie, cam pe la inceputul decade anilor
1990, Bartolomeu, agent kgb, a fost fotografiat la bordul unei nave inchiriat
de agenti kgb romani ssecuristi si bineanteles, kgb-isti rusi!!
BARTOLOMEU, PROMOTORUL PREOTILOR HOMOSEXUALI, IN SCANDALUL HOMOSEXUAL DIN USA!
Cat despre Scandalul HOMOSEXUAL din Biserica Ortodoxa Greceasca din America
(USA) – SCANDALUL HOMOSEXUAL A FOST SUSTINUT INDIRECT DE BARTOLOMEU TOCMAI PRIN
SPRIJINUL SAU ACORDAT PROTEJATULUI SAU, EPISCOPUL SPIRIDON, IN A ACOPERI ACTELE
HOMOSEXUALE ALE UNUI ALT PROTEJAT AL LUI BARTOLOMEU, UN PREOT HIROTONISIT GREC
DAR HOMOSEXUAL,STUDENT LA MASTERAT LA HOLY CROSS, IN BROOKLYNE MASS.
TOT BATOLOMEU L-A SUSTINUT PE EPISCOPUL SPIRIDON SA-I DEA AFARA PE PROFESORII
CARE AU REFUZAT SA COOPEREXE LA ACOPERIREA PREOTULUI-STUDENT HOMOSEXUAL GREC,
PRECUM SI LA ATENTATUL DE ALUNGARE A EPISCOPILOR GRECI CARE AU PROTESTAT
SAMAVOLNICIILE EPISCOPULUI SPIRIDON; CEA MAI MARE GAFA A LUI SPIRIDON FIIND
NEJUSTIFICATA RETROGRADARE DIN FUNCTIE A PREOTULUI ROBERT STEPHANOPOULOS, UN OM
FOARTE POPULAR SI MULT STIMAT IN COMUNITATEA GREACA DIN NYC SI TATAL
CONSILIERULUI PRESEDINTELUI AMERICAN BILL CLINTON, GEORGE STEPHANOPOULOS,
PROSTIA CARE A DECLANSAT VALUL URIAS DE MEDIATIZARE AL ACESTUI SCANDAL PRIN
MARILE COTIDIANE AMERICANE SI PE MARILE POSTURI DE TELEVIZIUNE DIN USA.
ACEST SCANDAL, petrecut in decada anilor 1990, A FOST MEDIATIZAT MULT CU TIMPUL
PRIN MASS-MEDIA AMERICANA, FIIND DAT LA CNN, CAT SI LA TELEVIZIUNEA PUBLICA PE
TOT CUPRINSUL USA PRIN RETEAUA NATIONALA DE TELEVIZIUNE PUBLICA, PBS (Public
Broadcasting Service) in faimoasa emisiunede religie “RELIGION AND ETHICS”
moderata de filozoful moralist American de renume Bob Abernethy.
ACESTA ESTE UN ARTICOL REFERITOR LA SCANDALUL IN CARE BARTOLOMEU ESTE IMPLICAT
PRIN PROTEJATUL SAU, EPISCOPUL SPIRIDON, IN ACOPERIREA SCANDALULUI HOMOSEXUAL
PENTRU A-SI PROTEJA UN PREOT HOMOSEXUAL DIN GRECIA, VENIT SA STUDIEZE LA
MASTERAT LA HOLY CROSS SEMINARY IN BROOKLYNE, MASS:
(Mergeti pe Google: "pbs", "religion and ethics",
"greek orthodox church" si veti gasi mai multe articole despre
Scandalul Homosexual IN CARE A FOST IMPLICAT SI BARTOLOMEU)
http://www.trincoll.edu/depts/csrpl/RINVol2No3/Revolting%20Greeks.htm
Those Revolting Greeks
by Andrew Walsh
Radu Barbulescu: Satane
Joi, 12 Iunie 2008 13:15
cu sutane! Astia bântuie, de când cu comunismul, nkvd-ul si kgb-ul toate bisericile ortodoxe... Dar vor avea - TOTZI! - de dat seama înaintea Celui al carui nume în batjocoresc cu sufletele lor mici, de paduchi lacomi la avutziile lumii ASTEA!!!
Mircea: Unde-s "vitejii" aparatori ai ortodoxiei acum?
Joi, 12 Iunie 2008 18:13
Comentariul
acesta l-am postat initial la articolul de pe hotnews.
Dupa ce am vazut stirea de mai sus am tot asteptat sa vad niste reactii
serioase in presa, ceva similar cu cele avute fata de gestul lui IPS Corneanu.
In afara de preluarea acestei stiri pe mai multe site-uri, nu am vazut nici o
analiza a situatiei.
Unde-s acuma vitejii aparatori ai ortodoxiei romanesti, care strigau din toti
rarunchii ca Corneanu a vandut ortodoxia la catolici si dezbina Romania?
Judecati dumneavoastra, stimati citititori, care actiune e mai antiromaneasca:
1. Faptul ca IPS Corneanu s-a impartasit intr-o biserica crestina,
greco-catolica, alaturi de alti romani (trebuie sa mentionez aici ca cele doua
Biserici, Ortodoxa si Catolica, isi recunosc reciproc validitatea Tainelor),
sau
2. Faptul ca Patriarhia Constantinopolului recunoaste pretentiile teritoriale
rusesti asupra Rep. Moldova?
Comparati apoi cu reactiile aparute in presa.
Daca acesti vlajgani ortodocsi din presa ca Ciachir, Bichir (nume neaos
romanesti), Victor Roncea si altii le-ar pasa intr-adevar de ortodoxia
romaneasca, ar lua acum atitudine. Dar tare ma tem ca si acestia lucreaza
pentru "mama Rusia", vorba unui episcop ortodox roman.
Chiar sa nu existe nici un jurnalist roman in Romania care sa inteleaga
implicatiile negative asupra Romaniai si ortodoxiei romanesti a celor spuse de
Patriarhia Constantipolului?
Meserie te halesc!