do they also charge the africans they baptize with their missions in Africa like this?

just in case you thought that you've seen it all

The opinion of St Ignatius Brianchaninov that all works by Catholic mystics after the Great Schism have been written in a state of spiritual “drunkenness” and delusion is well known. Since Bishop Ignatius has been canonized, some value his opinion as “patristic”. Yet we also know a different approach by other — equally canonized — church writers with a somewhat less cautious and categorical attitude towards Catholic spirituality. Some Orthodox Fathers are known for the direct influence Catholic spirituality exercised upon them. St Dimitri of Rostov was under this influence for his entire life: his homilies as well as other works, including the Reading Compendium of Saint’s lives, based primarily on Latin sources, have a distinctly “Westernizing” character; St Dimitri’s library held books by Bonaventure, Thomas a Kempis, Peter Canisius and other Catholic authors, and in his spirituality such elements as the devotion of the passions of Christ, the five wounds of Christ and the heart of Christ may be traced. The influence of Catholic spirituality on St Tikhon of Zadonsk can equally be sensed.

St Dimitri and St Tikhon, however, lived in an altogether different historical context. Contrary to St Ignatius (who had never studied theology in an ecclesiastical school), both were graduates of Latin schools which had shaped their thought; both had been reading Western authors all their lives.

One could note, St. Dimitri of Rostov also prayed the Rosary, said a Hail Mary at every hour, and "had a great devotion to the 'Joys and Sorrows' of the Most Holy Virgin Mary." (This last, some note, was long included in ROCOR's Jordanville Prayer Book as "The Tale of the Five Prayers.")

https://westernorthodox.blogspot.com/2008/03/how-orthodox-saints-assessed-western.html?m=1

What is not disputed is that some of his works are adaptations of Roman Catholic works, in particular (1) Spiritual Exercises of Ignatius Loyola, the founder of the Jesuits, using an Italian edition with commentary by Giovanni Pietro Pinamonti (1632-1703); and (2) Unseen Warfare, which was a translation of Spiritual Combat by the Catholic priest Lorenzo Scupoli, He was not the first Athonite monk to translate a Catholic work as an Orthodox one: in 1641, Agapios Landros (17th c.) published The Salvation of Sinners, but it was simply a translation of Dialogus Miraculorum, written in the early 13th c. by a German Cistercian, Cæsarius of Heisterbach Abbey. Such works were influential at least in part due to the assumption that they were products of the Athonite monks who published them, rather than works by Roman Catholics.

There is continued disagreement about the provenance of Nicodemus' Exomologetarion, his manual for confession... Metropolitan Kallistos Ware holds that the Exomolgetarion is "mostly a direct translation" of two books on confession by the Italian Jesuit, Paolo Segneri (1624-1694) Bishop Basil of Wichita in his introduction to the “Exomologetarion” (linked under sources below) argues for the edifying value of St. Nicodemus’ work from an Orthodox perspective.

The twentieth-century scholar Christos Yannaras is perhaps the severest critic of St Nicodemus' influence, seeing the negative effects of the West not only in his adaptation of Catholic books, but alleging the saint’s use of Roman canon law in The Rudder (Πηδάλιον,Pedalion), adoption of the Anselmian view of the Atonement, and acceptance of the Catholic practice of indulgences. (There is an extant letter by St. Nicodemus to Bishop Paisios of Stagai that Yannaras construes as requesting an indulgence, and promising financial payment for it.) Yannaras also sees the influence of Western pietistic moralism in Nicodemus; Chrestoethia of Christians (1803), in which he condemns musical instruments, dancing, (non-liturgical) singing, the telling of jokes, etc., and tells Christians that such conduct will lead not only to their own punishment, but to the death of their unborn children. Yannaras points to both the Exomologetarion and Nicodemus' other compilation of canons, The Rudder, as imposing a Western, juridical approach to the Mystery of Repentance (Confession), saying that "This pastoral approach, however, provoked opposition, contempt or indifference in the laity: one traumatic confession in the new judicial format might make people cut their ties with the Church." At least one Athonite elder, St. Porphyrios (Bairaktaris) the Kapsokalivite, also found using the Exomologetarion harsh and counter-productive and ceased to use it for that reason.

https://orthodoxwiki.org/Nicodemus_of_the_Holy_Mountain

“The Greeks [Orthodox] . . . are not heretics or schismatics but the most Christian people and the best followers of the Gospel on earth.”

- Martin Luther

Source: Luther, Martin (1999). Vol. 32: Luther’s Works

'Photius promised everything, and was accordingly consecrated, but by the very same Gregory, and took possession of the See. Six months had not yet passed over, since his consecration, and he had broken all his oaths and promises; he persecuted St. Ignatius, and all the ecclesiastics who adhered to him; he even got some of them flogged, and by promises and threats induced several to sign documents, intended for the ruin of his sainted predecessors. Not being able to accomplish his design, he laid a plot, with the assistance of Bardas, that the Emperor should send persons to take information, to prove that St. Ignatius was privately conspiring against the state.'

St. Alphonsus Maria de Liguori

St. Nicholas Church in NYC