A review of an article of Bishop Chrysostomos (Naslimnis) of Magnesia (1910-1974) by Metropolitan Clement of Larissa and Platamon
Introduction
Our Forefathers in the Un‑innovated Faith, from the very beginning of the 1924 Calendar Reform, used the shortening—or even the total abolition—of the Fast of the Holy Apostles by the bold Innovators as one of their chief arguments against it.
They returned to this matter whenever the opportunity arose, so as to emphasize the unacceptable nature of accepting the New Papal Calendar into the Orthodox Church. We have in mind, for example, the 1963 Wall‑Calendar published by the Offices of our Church of Genuine Orthodox Christians of Greece. It contains daily short writings, usually serialized. These were written originally for that publication and are not simply copied from other sources—even from the Holy Fathers—as often happens in such cases.
During that period, from mid‑1962, the person responsible at the Offices and Secretary of our Holy Synod was Chrysostomos Naslimis, Metropolitan of Magnesia (from Volos), who reposed in 1973. From the expression, style, and theological treatment of the texts in the Calendar, it is clear they are the product of his pen.
Three topics in particular stand out: the Fast of Great Lent (Feb. 12–28), the Fast of the Holy Apostles (May 28–July 4), where he finds occasion to properly criticize the Calendar Innovation, and also the Inter-Christian relations in the context of infamous Ecumenism (Oct. 1–Dec. 6), which by then was beginning to reveal its true and apostate face.
Below, we quote the writings regarding the Fast of the Holy Apostles to bolster our position, along with a critique of the condemned New-Calendarist‑Ecumenists who persist in distorting both the honor due and the obedience owed to the Holy Apostles. May they come to their senses and repent from the sorrowful apostate confusion into which they have fallen.
May the grace of the Holy Spirit preserve all Genuine Orthodox Christians, and may the blessing of the Holy Apostles strengthen them, so that they may remain faithful to the delivered Faith and piety to the end, and find mercy from our All‑Good God!
The Text
“They themselves, the very Holy Apostles, are said to have instituted the holy Fast of the Holy Apostles, thus saying in the Fifth Book (Ch. 20 §5) of their Orders: ‘After you have celebrated the holy Pentecost, celebrate one week (i.e. break the fast), and after that fast. For it is right to rejoice at the divine gift, and to fast after the relief. For Moses and Elias also fasted forty days; and Daniel for three weeks ate no pleasure‑bread, and neither meat nor wine entered into his mouth… After this fast we command fasting every Wednesday and every Friday.’
Since things stand thus, and since the Apostles themselves ordained this holy Fast, it is astonishing how some conscienceless—and more godless, lay, even clerical, bold individuals—dare to say that this Fast was legislated by the “merchants” of Phanar [i.e. Constantinople], in order that they might consume taramas (fish‑roe spread) and caviar!
And this is blasphemy against the Holy Spirit, ‘which will not be forgiven neither in this age, nor in the one to come,’ as our Lord Jesus Christ said in the sacred Gospel (Matt. 12:31). For to fall (into error or sin) is human; but to persist in the fall is demonic, as one of the great Holy Fathers said.
It is utterly reprehensible to mock and make fun of sacred things; hence one of the Saints said:
“This is an ancient aim of those who fight against God: not only to disbelieve in the works of God, but also, driven by their own depravity, to attempt to cast wicked suspicion upon those who are blameless.”
From this point on, the author goes on to outline how the Apostolic Fast begins after Pentecost, was later fixed by the Holy Church to end on June 29 (Feast of the Apostles), and how, due to varying Paschal dates (March 22 – April 25), its duration ranges between 42 and 8 days. He condemns the New Calendarists for cutting it short by 13 days, or even abolishing it altogether when Pascha is late and All Saints’ Sunday pushes into early July.
He invokes the 19th Canon of the Synod of Gangra, anathematizing those who abolish the Church’s traditional fasts. He warns that to introduce and accept the New Papal Gregorian Calendar within the Church is an ecclesiastical schism, citing Fathers such as St. John Chrysostom and St. Dionysius of Alexandria, who exalt preserving Church unity above martyrdom.
He references the 1923 state-appointed Committee and the Royal Decree of January 18, 1923, which permitted the State’s adoption of the new calendar only on the condition that the Church retain the Old—thus rendering the New Calendarists legally and canonically non‑compliant. He also cites Pan‑Orthodox Synods of Constantinople in 1583, 1587, and 1593, which condemned calendar change.
The author mourns the ecclesiastical and national afflictions caused by arbitrary innovation and the onset of Ecumenism; he reiterates the responsibility of those who initiated the schism, calling them to repentance and restoration. He expresses hope that the Lord, the Righteous Judge, will demand and repay each according to their deeds.
+ Metropolitan Clement of Larissa and Platamon
Source:
https://353agios.blogspot.com/2023/06/blog-post_44.html?fbclid=IwQ0xDSwLeoy9jbGNrAt6ibWV4dG4DYWVtAjExAAEec0mespNzjQQ0vJObZ9xZraKWlt5E5XTT5TEfbeNTOxkHKJF56kLQmesrMTc_aem_bHjjDr7SAVX87kulJyxQYw&m=1
