Paisios false prophecy
http://www.hotca.org/orthodoxy/orthodox-awareness/331-the-reading-is-from-the-false-prophecy-of-paisios

"Saint" Paisios The Athonite was a Neo-Donatist.

https://www.orthodoxethos.com/post/the-stance-of-st-paisios-the-athonite-on-the-reception-of-converts-in-the-baptism-of-the-heterodox

"At this “Bridging Voices” conference: “Some fifty scholars gathered from across the globe. They brought a diversity of professional expertise and experience, and represented a range of academic disciplines including theology, philosophy, church history, and canon law, and fields within the natural and social sciences. Orthodox clergy from multiple jurisdictions, LGBTQ+ activists, and clinicians were in attendance. A small number of ecumenical observers from the Church of England and the Catholic Church also took part,” as reported by Jivko Panev.

Among the Orthodox academics and clergy who attended the conference are some familiar names in the Orthodox world: Deacon Brandon Gallaher (event organizer), Prof. George Demacopoulos, Prof. Aristotle Papanikolaou, Father John Behr, Dr Patricia Fann Bouteneff, Prof. Peter Bouteneff, Father Cyril Hovorun, Sister Vassa Larin, Presbytera Mari Iakovou Mars, Prof. Ashley Purpura, and Metropolitan Kallistos (Ware) of Diokleia."

https://www.orthodoxytoday.org/blog/2019/10/blasphemy-and-open-rebellion-by-nik-jovcic-sas-the-orthodox-provocateur/

Justin Popovich:

“And the Patriarch of Constantinople? He, by his neo-Papist behavior, has for decades scandalized, in word and deeds, the consciences of the Orthodox, denying the unique and wholly salvific Truth of the Orthodox Church and Faith, recognizing the Roman Supreme Pontiff, with all of his demonic, anti-ecclesiastical pride...."

From, Uneasiness About Modernism and Ecumenism in the Serbian Orthodox Patriarchate
Translated from the Russian translation published in Pravoslavnaya Rus’, No. 22, 1995. This appeared in Orthodox Tradition, Vol. XIII, No. 2, pp. 50-56.

Justin Popovic in 1977: "On the other hand, does the present delegation of the Moscow Patriarchate in fact represent the holy and martyred great Church of Russia and the millions of her martyrs and confessors known only to God? Judging from what these delegations declare and defend, wherever they travel outside the Soviet Union, they neither represent nor express the true spirit and attitude of the Russian Orthodox Church and its faithful Orthodox flock, for more often than not these delegations put the things of Caesar before the things of God. The noscriptural commandment, however, is otherwise: "Submit yourselves rather to God than to men" (Acts 5:29)."

St. Justin Popovich broke communion with the Serbian Patriarch over the heresy of Ecumenism

“In reaction to this outrageous direction in the ecumenical movement, one celebrated theologian of the Orthodox Church, the late and Blessed Archimandrite Dr. Justin of Chelije (who received an honorary doctorate from St. Vladimir's Seminary), ceased commemorating the Serbian Patriarch and subsequently condemned the ecumenical movement as a panheresy and the WCC itself as "an heretical, humanistic, man-made, man-worshipping organization" ("Memorandum to the Serbian Synod," Nov. 13/26, 1974; quoted in Archimandrite Cyprian Agiokyprianites, Orthodoxy and the Ecumenical Movement [Etna, CA: Center for Traditionalist Orthodox Studies, 1997], p. 110).”

http://orthodoxinfo.com/ecumenism/hopko_ecum.aspx

“The Church of Serbia entered the WCC in 1965 (2); thereafter, as Patriarch German began to participate actively in the ecumenical movement—in fact, immediately after his aforementioned declaration—, the ever-memorable dogmatist, Archimandrite Justin (Popovich), ceased to consider him an Orthodox Hierarch and ceased his canonical commemoration, as well as all ecclesiastical relations with him. (1)

It is hence noteworthy that the Patriarch did not attend the funeral of Father Justin (†March 25, 1979)…. (3)”

“(3) We have before us the relevant accounts by living Serbian spiritual children of Father Justin. See also Tasos Michalas, Ten Days with the Orthodox Serbs, p. 37, "Heptalophos" Publications, Athens, 1983, where there is a reference to this event, naturally without any mention of the reasons...”

http://orthodoxinfo.com/ecumenism/ecum_marches.aspx

St. Justin Popovich broke communion with the Serbian Patriarch over the heresy of Ecumenism

“In reaction to this outrageous direction in the ecumenical movement, one celebrated theologian of the Orthodox Church, the late and Blessed Archimandrite Dr. Justin of Chelije (who received an honorary doctorate from St. Vladimir's Seminary), ceased commemorating the Serbian Patriarch and subsequently condemned the ecumenical movement as a panheresy and the WCC itself as "an heretical, humanistic, man-made, man-worshipping organization" ("Memorandum to the Serbian Synod," Nov. 13/26, 1974; quoted in Archimandrite Cyprian Agiokyprianites, Orthodoxy and the Ecumenical Movement [Etna, CA: Center for Traditionalist Orthodox Studies, 1997], p. 110).”

http://orthodoxinfo.com/ecumenism/hopko_ecum.aspx

“The Church of Serbia entered the WCC in 1965 (2); thereafter, as Patriarch German began to participate actively in the ecumenical movement—in fact, immediately after his aforementioned declaration—, the ever-memorable dogmatist, Archimandrite Justin (Popovich), ceased to consider him an Orthodox Hierarch and ceased his canonical commemoration, as well as all ecclesiastical relations with him. (1)

It is hence noteworthy that the Patriarch did not attend the funeral of Father Justin (†March 25, 1979)…. (3)”

“(3) We have before us the relevant accounts by living Serbian spiritual children of Father Justin. See also Tasos Michalas, Ten Days with the Orthodox Serbs, p. 37, "Heptalophos" Publications, Athens, 1983, where there is a reference to this event, naturally without any mention of the reasons...”

http://orthodoxinfo.com/ecumenism/ecum_marches.aspx

Justin Popovich:

“Ecumenism is the generic name used for the pseudo-Christianities, the pseudo-churches, of Western Europe. Within it is found the heart of every form of European humanism, with Papism at its head. All of these pseudo-Christianities, all of the pseudo-churches, are nothing else but one heresy after another. The generic Evangelical term for them is panheresy. Why? Because in the course of history the various heresies denied or distorted certain attributes of the God-Man and Lord, Jesus; but these European heresies have wholly removed the God-Man and, in His place, have put the European man. There is here little essential difference between Papism, Protestantism, Ecumenism, and other heresies; their name is Legion.

The Orthodox dogma, indeed the pandogma, concerning the Church is rent asunder and replaced by the Latins with the pandogma of the primacy and infallibility of the Pope, that is, of a man. From this panheresy other heresies were continually conceived and produced: the filioque, the discarding of the Epiklesis [the invocation of the Holy Spirit at the Consecration of the Eucharist—Tr.], unleavened bread [in the Eucharist—Tr.], the notion of created grace, the purgatorial fire, plenary indulgences, mechanistic teachings about salvation and the mechanistic view of life that derives from it, caesaro-papism, the Sacred Inquisition, indulgences, the death of man through sin, Jesuitism, Scholasticism, casuistry, monarchism, social atomism of different kinds....

Protestantism? It is the wholly faithful child of Papism, which through its rationalism and scholasticism has through the ages fallen to one heresy after another and which has been continually beset by the various poisons of its heretical delusions. Moreover, Papist arrogance and the silliness of "infallibility" reigns despotically and ravages the souls of its faithful. In essence, every Protestant is a despotic pope in all matters of faith. This always leads them from one spiritual death to another, there being no end to this "dying," since the number of spiritual deaths to which a man may fall is countless.

Things being as they are, then, for Papo-Protestant Ecumenism, with its pseudo-church and its pseudo-Christianity, there is no way out of its deadlock save wholehearted repentance before Christ the God-Man and His Orthodox Catholic Church. Repentance is the medicine for every sin, a medicine given to man by the only Lover of Mankind.

Without repentance and reception into the True Church of Christ, it is unnatural and ignorant to speak of the union of "the churches," of a dialogue of love, of intercommunio (that is, joint communion). The most important thing of all is that we become "co-corporeal partakers" of the Theanthropic Body of the Church of Christ, and therein communicants of the Soul of the Church, of the Holy Spirit, and inheritors of all of the eternal good things of the God-Man.”

(The Panheresy of Ecumenism (Etna, CA: Center for Traditionalist Orthodox Studies, 1995), pp. 30-31.)

Fr. Justin Popovich spoke frequently about Fr. George Florovsky, with whom he spent years together during the German invasion in Serbia, when they would meet and discuss. Fr. Justin Popovich would call Fr. George Florovsky an “icon on the iconostasis of orthodox theology of the modern age”.

Source: https://orthodoxethos.com/post/fr-george-florovsky-on-the-boundaries-of-the-church

The Catholic doctrine of the Filioque—that the Holy Spirit eternally proceeds from the Father and the Son—has historically been a source of contention between the Western Church and the Eastern Church. While recent efforts to reach ecumenical agreement have claimed to overcome this divide, their proposed solutions not only overlook but overturn the consensus reached by West and East alike at the fifteenth-century Council of Florence, which defined the doctrine and clarified its rootedness in the teaching of the Fathers of the Church.

In Vindicating the Filioque, Thomas Crean, O.P., mounts a robust ecumenical defense of the truth of this doctrine and the authority of its Florentine definition, building his case on principles common to both Catholics and Orthodox. The first part of the study gives a careful presentation of patristic testimony concerning the procession of the Spirit—material central to the conciliar debates at Florence and of abiding theological consequence. In the second part, Crean explores the nature of ecumenical councils, drawing on the first seven councils to establish criteria for conciliar ecumenicity and authority that can be used to evaluate the status of the Council of Florence. The third part describes the Council of Florence itself, showing how it fulfils the criteria for an ecumenical council and replying to objections against its authority.

Combining thorough study of patristic texts, sensitivity to theological common ground, and historical attentiveness to the acta of the council, Vindicating the Filioque demonstrates the soundness of the Florentine definition of the Holy Spirit's procession and its importance as a basis for lasting unity of East and West.