Elder Ephraim

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Agapatos

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I recently read an article at The Orthodox Christian News Service, Vol.5 Number 44, Monday Oct. 20 about Elder Ephraim. It speaks about investigations into his monasteries and questions his authenticity. Does anyone know if there is any truth to it? I was just reading his counsels because I thought he was a good representative of a geronta who had lived on the Holy Mountain. I would appreciate any comments or anyone's experiences from visits to his monasteries.

Peace to all
 

Photini

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Hi Agapatos, and welcome!

I visit one (actually two-a women's and a men's) of Geronda Ephraim's monasteries (Panagia Vlahernon) on a pretty regular basis. I haven't heard of this recent development. He is the Abbott of a monastery of Mt. Athos (Vatopedi I think?).
I've also met the Abbott of St. Anthony's from AZ, Father Paisios.
The hieromonk that I confess to, comes in from the monastery in NC. I will tell you that I always leave there with a certain peace in my heart.

There was some accusations a while back, that his monasteries were "cultish", but I think this extends from a culture (Americans) who aren't familiar with the life of monastics in the Orthodox Church. A total non-understanding of what the life of obedience is, and what role the Elder plays in a monk or nun's life.

I'll keep my ears open though...my godmother was at the monastery this past weekend...maybe I'll call her and see if she knows anything.
I'm sure, and pray that it will amount to nothing though.
 
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MariaRegina

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The OCL was attacking Father Ephreim and Archbishop Sypridon unmercifully. If you read The Mountain of Silence by Kyriacos Markides, you will find that the hieromonk whom Kyriakos interviewed was attacked verbally and his life threatened by certain Cypriots who were upset that their sons and daughters had entered the monastic life instead of staying home to help with the family business. It all boils down to money in the end.
 
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Agapatos

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Dear All,

Thanks for the warm welcome and all of your helpful words. I had read about the accusations you mentioned, Photini, regarding the cult issue. But this is a new article about different Church figures calling for an investigation and even speaking against Elder Ephraim. I tried to paste the website in my message but was unsuccessful so I'll copy from the website which is The Orthodox Christian News Service.
Submitted October 10, 2003
The Ephraim Question

Several months ago, the Greek-American newspaper, The National Herald, reported that the Synod of American Greek Orthodox bishops had expressed concern about Father Ephraim, and his followers. This former Athonite (Mt. Athos) monk has established some 16 monasteries in the United States since about 1989.
He is also known as Elder Ephraim. The news article stated in part : "It has been said that some sort of fundamentalist movement with a cult philosophy has been advocated by the followers of Ephraim, and is having an impact among the clergy and theology students at Holy Cross School of Theology." After that article, I urged, in a letter-to-the-editor, that there be an investigation. To my knowledge, there has not been any inquiry, nor has been any further news reporting on the subject.
When the new Metropolitan (Bishop) of the New Jersey diocese took office this spring, it was reported reliably that at his first meeting with the clergy, he announced that Ephraim and his followers were not welcome in the diocese and that the faithful should go to their own priests for confession. This diocese includes some 50 churches in five states. There has been no further confirmation or a denial of the Metropolitan's statement. In the absence of any denials, one can assume there is some validity to the reports about the Synod's concern and about the Metropolitan's directive.
There was also the warning earlier this year from another bishop, Metropolitan Methodios of Boston. He was quoted by the Herald as saying: "Neither is there a place in Orthodoxy for radical fundamentalism, religious fanaticism or cult leaders disguised as Orthodox sages." "Was he talking about the Ephraim situation? If not, who was he referring to?
Are these accidental words: fundamentalist and cult? Did the bishops wake up one fine day and decide to use them?
In a similar vein, in 1998, Metropolitan Isaiah of the Denver diocese issued a protocol to his priests titled: "The Lord Does Not Want Slaves in His Kingdom". He wrote in part:
"This spirit of blind obedience with the deadening of the free will is unfortunately being practiced among some of our people and even by some of our clergy. They will not do anything without first receiving a 'blessing' from their 'spiritual father'. And if they have been convinced that the spiritual father is a walking saint, they will eat his unfinished food after the common meal and even consume other things which may have touched the spiritual father in some particular way. This is nothing more than idolatry. It puts God aside and constitutes the worship of His creature."
He went on to say that: "It may be that some of our people, by following the monastic rule in the outside world, feel convinced that they are becoming more spiritual. However, they are sadly mistaken: for the monastic, as a novice, is willingly obedient in order to determine if he wishes to live the life of a monastic. Once he is accepted as a monk, he must resume the use of his free will in conforming to the way of life which he has chosen. The laity, on the other hand, cannot use the monastery or the spiritual elder as one uses a horoscope, not functioning unless they receive permission."
He concluded with: "If there are members of the Diocese who have fallen into the error of negating their free will and being totally dependent on what their spiritual mentor instructs them to do, let them know that God does not want slaves in His Kingdom, but obedient children who constantly exercise their free will as sons and daughters of our Father in heaven."
Apparently he received some criticism, for he later wrote wrote: "I am totally surprised that certain persons misinterpreted the encyclical and thought that I was criticizing our Orthodox monastics and specifically one or two of our Orthodox elders...I was clearly referring only to those followers who relax or negate their free wills."
During the administration of Archbishop Spyridon, in a November 1998 article in the Herald, the well-known reporter-commentator, Theodore Kalmoukos, wrote:
"Fr. Ephraim who came to America under nefarious circumstances in the early 90's first joined the Russian synod in exile after receiving a 'directive' from God as he proclaimed at the time. However, when he was threatened by the Ecumenical Patriarchate that he would be defrocked, he received another 'directive' from God and abandoned the Russians. Ephraim has established a string of monasteries in America and, through intense confessional activity, has created many personal loyalties."
"Fr. Ephraim has significant influence in the administration of the Archdiocese. The current Chancellor, Fr. George Passias, happens to be one of Ephraim's most loyal followers. Ephraim is also admired by the new President of the Theological School, Archimandrite Damaskinos Ganas, who, according to sources, wants to invite Fr. Ephraim to hear confessions from students."
Do the bishops define the situation as being an issue between them and the Ephraimites only? It would appear so based on a decision at the September 2002 meeting of the Synod. According to the press release from the Archdiocese, it was decided that the committees of the Synod would be combined with the committees of the Archdiocesan Council, "to provide for more input by members of the Council as well as to facilitate the implementation of decisions that are made in basic areas of the life of the Church." But, the release went on to say that this would not apply to the committee on Monasticism. That apparently would be the bishop's domain. It can also be noted that the currently disputed charter of the Archdiocese, "granted" by the Patriarch in 2003, includes authority for the supervision of the monasteries by the bishops.
One of the complaints voiced by some clergy and laity is that the Ephraimite confessors have focused on sexual matters. A member of a group visiting an Ephraimite monastery reported that the monk-confessor had a lengthy list of questions, most of them of a sexual nature, and gave severe penances even to married couples, with the penances being longer for the wives. In the evening, the men and women were separated to hear different speakers. The one who addressed the women berated them about being sinful, as women, and that their only virtue was in bearing children. If true, is this an example of the "fundamentalism" that has been referred to? In view of what has been learned these past two years about the clergy abuse problem , particularly in the Catholic church, the monks' pre-occupation with sexual matters could indeed be seen as a form of sexual misconduct.
Is the concern about Ephraim and his monasteries a territorial or "turf" battle, as well as one of sacramental rights? Do the parish clergy and bishops feel that the monks are developing a following among the faithful and that a kind of encroachment is taking place? If the New Jersey announcement is accurate, it would appear so. It is also ironic that the Ephraim monasteries do not appear to have money problems, while the Greek archdiocese does, and at any given time, parishes are without priests. At the 2000 Clergy-Laity Congress, Metropolitan Anthony of the San Francisco diocese responded to concerns expressed about Ephraim by saying he was chairing a committee of the synod that was looking into the matter. If there has been a report by this committee, it has not been shared with the faithful.
Archbishop Spyridon apparently tried to define the respective roles at a retreat for clergy in March of 1998, held at the Ephraimite monastery in Florence, Arizona. It was for the clergy of the San Francisco diocese, according to the archdiocese press release, and Metropolitan Anthony and 58 priests were present. The theme was the "relationship of monasteries to the local bishop and to the local parish". The release said that the priests had "lengthy open dialogues" with the Archbishop, and that he stressed the value of all three orders in the Church, clergy, laity and monasticism. He was quoted as saying:
"Spiritual therapy is indeed the primary role of Monasticism. It is precisely this role that renders Monasticism friendly and, so to say, popular, at certain levels of the Church, because it does not elevate Monasticism above the other orders in the Church." Just what was meant by spiritual therapy was not explained. One can hope that confession-by-list and the group sessions mentioned above would not be examples of such "therapy". In any case, the current atmosphere would suggest that perhaps, in some circles, monasticism is being elevated above the other orders of the church. Have the Ephraimites not "kept their proper place"?
A message that appeared on the Internet in 1999 may provide a clue or two. It was apparently from an Orthodox priest in Arizona, and said, in part:
"My situation has progressed with the mission group here and there is new pressure on me to be in a more 'regular' situation. Let me explain. There are about a dozen convert families here who float between all the 'ethnic' churches because they are zealous for traditional spirituality and get impatient with either the closed minded ethnic dominance or a 'modernized' and enemic version of Orthodoxy. So these people spend a lot of time at Fr. Ephraim's monastery in Florence and take seriously the advice of their spiritual fathers there. They have committed themselves to starting a new mission parish that is traditional, not dominated by one 'ethnic' flavor, doesn't have the old world parish politics, has services every day, does outreach to young people, helps bring new converts deeper into the church, etc., etc. They are withdrawing from the Greek, Antiochian, OCA and ROCOR churches to begin this new mission, and are doing it under the guidance of the monks at the monastery."
(Note: OCA is the Orthodox Church in America, and ROCOR stands for Russian Orthodox Church Outside Russia, two other Orthodox jurisdictions in the United States).
While the charter mentioned above calls for monastery oversight by the respective diocesan bishops, Ephraim's accountability is not clear. Who is his superior? Does he report to another elder on Mt. Athos? To Patriarch Bartholomew? To Archbishop Demetrios? Or to one of the American Metropolitans, depending on which monastery he's visiting? Does he have any accountability to the Greek-American Orthodox faithful, as he moves about the country "in this world, but not of this world", as the definition of a monastic goes?
There is a wide spectrum of feelings about Ephraim, among both clergy and laity. On the extremes, some view him as God's gift to Orthodox spirituality in America, while others see him as a cult leader who should return to Mt. Athos.
One thing is apparent: an explanation from the American bishops about the Ephraim situation is long overdue. It should not be treated as a taboo subject any longer.
Paul Cromidas
Dallas, Texas


Sorry to print this whole thing but these accusations are pretty severe. ANy thoughts? ...BTW I have not finished his book Counsels from the Holy Mountain ... definitely a wealth of wisdom for a life in the spirit.
Many thanks with blessings and prayers for all.
 
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Photini

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I have heard that in many parishes, the parish priest does not want the members of the congregation to regularly confess and have a spiritual father at a monastery. I don't mean to sound ugly, but where the faithful go, there also goes their money. My own priest fully supports me going to confess at the monastery--probably mainly because he lives far from our church, and we do not have Vespers. Confession is done by appointment. I am fully aware though, that our parish is the only source of his income.

None of the priestmonks I've spoken with have "gone too far" with their questions IMO. My first confession was with a hieromonk, and he helped me along by asking questions. I'm not sure how he is with married couples...I plan to remain single, if it be blessed by God. I've not heard anyone complain or question him or any of the other monastics at all.

I am sure that Elder Ephraim is not the first Elder to get a hard time from other church clergy. Hopefully all will turn out okay, I will remember him when I try to pray.
 
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Photini

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Yes, and my son's godfather has visited Mt Athos, and says that the way of life of the monks, and the services are done exactly here as they are on the Holy Mountain. As a woman, this is as close as I will get to visiting the Holy Mountain, and I am thankful for their presence here in Florida. During the Liturgy and vigils, you can feel the presence of angels around you, while the monks chant by the light of candles. Truly amazing. My trips are always too short, and not often enough.

BTW, my children also confess there. They are both very comfortable with Father, and both said they really liked him.
 
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MariaRegina

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Agapatos said:
I recently read an article at The Orthodox Christian News Service, Vol.5 Number 44, Monday Oct. 20 about Elder Ephraim. It speaks about investigations into his monasteries and questions his authenticity. Does anyone know if there is any truth to it? I was just reading his counsels because I thought he was a good representative of a geronta who had lived on the Holy Mountain. I would appreciate any comments or anyone's experiences from visits to his monasteries.

Peace to all

Dear Agapatos:

When the OCL - the Orthodox Christian Laity - slandered Archbishop Sypridon in the late 1990's along with Father Ephraim, they published a small "newspaper," which they sent to everyone on the Orthodox Observer mailing list. They used the Greek Archdiocean mailing list without the permission of the Archdiocese. I received three of their sick publications without requesting it and they were filled with lies and vicious attacks.

The Orthodox Christian News Service is the publication of the The Orthodox Christian Laity. Their publications are largely based on hear-say and local gossip.

I wish you had never wasted space on this Christian Forum to publish OCL's poor excuse for journalism. The wealthy Greeks behind the OCL are against monasticism and especially do not want their sons and daughters to enter monasticism. Like the movie, My Big Fat Greek Wedding, these politicians want their sons and daughters to have Greek babies, nothing more. They really don't care about spiritual life and highly exaggerate things. To them the Orthodox Faith is only a big country club.

Sure, you will find people who are willing to follow a guru. In every religion, you will find sheep who are willing to blindly follow charismatic leaders.

What the OCL failed to mention is that many Greek women have had abortions. One Greek Orthodox Priest told me that it could be as high as 40 to 80 percent when you include contraceptive birth control pills which cause "hidden" abortions. So, when a priest penances a woman - perhaps for an abortion - would he divulge something that is told within Holy Confession? No. I really feel that the OCL has overstepped their bounds. How dare they meddle with Holy Confession, where the priests are bound to silence. Do you see how low the OCL has stooped?

The OCL membership includes some of the wealthiest Greeks, who have sued the Archdiocese before on frivilous matters. So of course our Bishops cannot censure them without a possible lawsuit, which could hurt the Orthodox people and our faith. This is blackmail.

Our only recourse is to pray and fast for the members of OCL that they may repent of their evil ways.

Yours in Christ,
Elizabeth
 
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MariaRegina

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This post is addressed to both Roman and Orthodox Catholics:

Have any of you read the life of St. Padre Pio (d. 1968) who was recently canonized by Pope John Paul II? His life is very similar to that of our St. Nectarios who only died in 1920.

Both were attacked by bishops who had masonic leanings.
Both were falsely accused of sexual misconduct.
Both refused to publicly denounce their detractors.
Both lead lives of silence and sanctity.

Our Holy Father Ephraim is under similar attack. Should that surprise any of us? The devil hates the holy ones of God and tries to distract them from their mission: which is the sanctification of us all.

Let us pray and fast for our enemies that they may be saved. This is what Father Ephraim, St. Nectarios and St. Padre Pio would tell their spiritual children.

Lovingly in Christ,
Elizabeth
 
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There is like Chanter said elements in the Greek Church that do not like monastics. Read Dostoevsky's The Brothers Karamozov and you will see that such questioning of elders is not new at all. The Elder brings into stark relief the purpose of Chrisitan life, and so if one is more slack in pursuit of that goal, the response is to muddy the water by attacking those who show forth that life.
Jeff the Finn
 
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MariaRegina

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jeffthefinn said:
There is like Chanter said elements in the Greek Church that do not like monastics. Read Dostoevsky's The Brothers Karamozov and you will see that such questioning of elders is not new at all. The Elder brings into stark relief the purpose of Chrisitan life, and so if one is more slack in pursuit of that goal, the response is to muddy the water by attacking those who show forth that life.
Jeff the Finn

Thanks, Jeff, for this reference.

Have you read Kyriacos Markides' The Mountain of Silence yet? This book also shows the vicious attacks that monastics silently endure at the hands of unspiritual men who claim to be Orthodox. Kyriacos mentioned in this book that the Hieromonk was able to convert a few of those men by his love and prayers.

Your sister in Christ,
Elizabeth
 
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Greetings in our Lord,

To tell you the truth I am not surprised about the investigation into Father Ephraim and the monastic communities that he has started up.

The one thing that I have experienced first hand here in Montreal, is how some people attach themselves so much to a particular priest of geronda (elder) to the point where it becomes a form of "personality worshipping". This concept of "personality worshipping" with Father Ephraim, occured to me almost immediately, and several years ago, when people would ask me if I've met him, or talked to him, or seen him, or even visted his monastic community in Arizona. And when I would say "no" they would criticize me and try to convince me that I should make every effort to see him.

I now find it disheartening to hear that people are completing his unfinished meals, or that the canons of the Church are being administered differently to woman. "Personality worshipping" can easily develop into a cultish form or even a radical form or fundamentalism.

There is a reason why monastic communities are separated from the everyday parish life. At the same time we should respect this separation and focus on our parish life. If we become so enthralled with the monastic life we have to ask ourselves is it because the Holy Spirit is tugging at our hearts to be there, or are we there because of some more selfish "puffed-up" reason.

I personally, am not one that enjoys frequenting monastic communities. Not because of the monks there, but the way people act when they go there. As all of a sudden they become a completely different person and then when the leave revert back to the "old-life". At the same time, I also realize that my life is not in the monastary, but within the parish. This is something that my heart has known forever. Thus, I leave the monks to do their thing, as I would expect them to let me do my own thing in the parish.

And because the vast majority (the 99.99999% of us that frequent this site) live in the parish life, we should not try to adopt a monastic lifestyle for the parish community. This contrast we best highlighted when we look at the lives of two contemporary saints. St. Siliouan the Athnoite Monk and St. John of Kronstadt. The two knew each other very well, and each respect their role each one of them had in the Church. St. John of Kronstadt had to serve a great community of faithfull, St. Siliouan had only to pray. But for both, the means by which the approached their service to Christ, required 150% of their strength. So thus, as you can see that the parish life can be just as demanding on ones heart and soul as one that lives in the monastary.

I don't want to say that I hope these allegations against Father Ephraim are not true, because I can see it going on long before any mention of this article came to lite. Nor is it my place or position to pass judgement on him or the people that believe so much in him. However, we should listen to our Spiritual Fathers and Mothers and Brothers and Sisters and should not think that "destiny" is completely in our hands or in the hands of Father Ephraim.

In Christ,

Milty
 
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MariaRegina

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mtown said:
Greetings in our Lord,
...

I now find it disheartening to hear that people are completing his unfinished meals, or that the canons of the Church are being administered differently to woman. "Personality worshipping" can easily develop into a cultish form or even a radical form or fundamentalism.
...

I don't want to say that I hope these allegations against Father Ephraim are not true, because I can see it going on long before any mention of this article came to lite. Nor is it my place or position to pass judgement on him or the people that believe so much in him. However, we should listen to our Spiritual Fathers and Mothers and Brothers and Sisters and should not think that "destiny" is completely in our hands or in the hands of Father Ephraim.

In Christ,

Milty

Dear Milty:

There is a difference between guru worship and slandering someone's character.

The Lord God said," Thou shalt not have false gods before Me." It is understood, then, that we have to be very careful not to place money or a person in a position of honor greater than what is appropriate.

These people at OCL are slandering Father Ephraim and give no proof whatsoever of their allegations. They talk about confessional matters of which they can give no proof, except hearsay. Besides, confessional matters are private between the priest and the penitant. This is despicable behavior on the part of OCL. The OCL has also caused dissent among the Greek Orthodox because of their bitter battle against Archbishop Spyridon. This dissension is enough to get a person excommunicated. Why weren't the folks at OCL excommunicated? Sounds like blackmail to me.

Yours truly,
Elizabeth
 
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MariaRegina

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jeffthefinn said:
A question I have is how many monasteries did the GOA have before Father Ephraim ?
Jeff the Finn

Good question. I do believe that Father Ephraim has revitalized our country club church.

We had a retreat given by a Greek Hieromonk and I felt like I was with Father Thomas Hopko. It was very devout. Repentance was emphasized not idol worship.
 
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The original mission of The Greek Archdiocese in America and continues to be the building of parishes. With the ever increasing number of Orthodox faithful the building of parishes and communities of worship is always going to be the primary focus.

The building of monastic communities is wonderful and thank God for instilling this gift into Father Ephraim. But the monasteries do not belong to him. There is one father in the Archdiocese and that is Archbishop Demetrios. As Greek Bishop in the America he is the authority, and not Metropolitans or auxiallry Bishops or even Father Ephraim. Due respect is given to these people as due respect is given to any member of the community.

The heart of the Orthodox faithful is and always will be the parish community. It is, and should be, in the parish communities where the faithful are baptized, are married and participate in all the Sacraments of the Church. The Monastic communities are the "spiritual conscience" of the Faith but are not the guides of the Church.

I also think it is a little naive to believe that organizations like the Orthodox-Clergy Association (Leadership 100) are using their influence in the Archdiocese to bring slander against Father Ephraim. Or the rumours that the Leadership 100 group brought the dethronement of Archbishop Sydridon as it was them that insisted so much in bring an American-born Bishop to the throne of the American Archdiocese.

As hard as people also do not want to believe that we must also deal with the "politics" involved in the organization of the Church. We can't simply dismiss it as a something bad or something that is ruining the Church. Far from! It is organizations from the simple Parish Councils and Ladies Benevolent Societies up to IOCC and Mission Groups, and yes, Leadership 100 that sustain the work and the Church as we see it today. In all its glory!! Thank God for these wonderful people! These wonderful people that keep the maitainace of the Theological Academies, Sunday Schools, charity work in the communities and abroad with the supplying of foods, books and the building of Churches!

Once people start thinking that there is a "Kabal" working within the Archdiocese then all this wonderful work that I mentioned above by these people is slandered as well. The Church does not keep secrets from anyone, as it is the Truth of God that we possess.

I also find it disheartening to read that Greeks were never proponents of monasteries. I do not know where should misguided comments like that come from and I am sadden to read them. When one begins to read some history one will quickly learn that the Typikon followed by the Orthodox Church was developed in GREEK monasteries.

I urge people to use caution when dealing with this kind of topic. It is not an easy thing to understand. We must look at the Church as a whole and not to break it down into parts. The Church functions and exists as a whole as a united entity reflected in the Holy Trinity!

Milty
 
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