…cu Craciunul papistas:
…[Eleftherios] Venizelos (1864 – 1936)…was considered a revolutionary because of the run in he had with the sovereigns of Greece. He finally turned completely against them and during the First World War he established a rival government (with military help from France and Britain) in Thessalonica. He sought the complete abolition of the royalist government. His reforms were not only political but advanced upon the religious beliefs of the people of the Greek Orthodox Church….
…Even as early as November 10, 1916, one Andrew Michalakopoulos, a minister in the “revolutionary” Greek government, wrote in a letter to Eleftherios [Venizelos] about the long-range plans these two politicians had for the Greek Orthodox Church and how Meletios Metaxakis could help them in accomplishing their common goal. The following is a quote from that letter:
“Mr. President, I told you a long time ago in the Council of Ministers that after we had brought to a successful conclusion the national struggle that you have undertaken, it would be necessary, for the good of the country, for you to take care of another, equally important, struggle, that of modernizing our religious affairs …. To head this truly revolutionary reform, you will need a far-seeing Hierarch, one almost like you in politics. You have one: We are speaking about the hierarch from Cyprus [Meletios Metaxakis]. Under your guidance he will become the Venizelos of the Church of Greece.
Once the political revolution has removed Archbishop Prokopios of Athens and those like him, what are the elements that will require reform in intellectual and monastic circles, when they will have been put in place an ecclesiastical Hierarchy and a universal Synod, or perhaps only a Greek Synod?”
Michalakopoulos further states in the letter what reforms he feels will be needed:
a) Abolition of the Fasts (“Nobody keeps the Fasts, except those who have nothing to eat”).
b) Modernization of the ceremonies and Liturgies (“two or three hymns … during a half hour period” is all that is necessary).
c) Priests educated in “special schools” (so that they can speak “in an intelligible way” about “love of one’s country” and “the political duties of their listeners”).
d) Abolition of the different Feasts (they are “only an excuse for idleness”).
e) Abolition of the monasteries (“Their lands will pass into the hands of the peasants …”).
He goes on to say, “Of course, all the foregoing is just a very small part of the program.” Elsewhere in the letter Michalakopoulos complains “… unfortunately, it is not possible to make the idea of holiness disappear;” however, through the publication of appropriate books, and with “the collaboration of good Church and lay writers, …. the word ‘holy’ will disappear. “
…It comes as no surprise that long before the congress…Patriarch Meletius turned to the Anglican bishop Gore asking him “to inform the Archbishop of Canterbury that we are well disposed to accept the New Calendar which you in the West have decided upon.”…Professor Troitsky is perfectly justified in noting that for the first time in the history of the Orthodox Church, which up to this time had only one organ of general church legislation—the Councils, some sort of “Pan-Orthodox” congress took this task upon itself, modeled after Pan-Anglican conferences and political conferences and congresses…