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.

The chain of being affirms the Papacy.

“An Anonymous Saint from the Gerontikon – a monk or a monastic from the Gerontikon, because he could not get himself to weep for his sins, would make a whip out of a rope and would beat himself so hard that he would weep from the pain. The brother who lived near him marveled at what this brother was doing and besought God to reveal to him whether the latter was doing right in tormenting himself. One night, he saw his brother wearing a crown and standing among the martyrs and someone came to him as he was dreaming: ‘Behold the good struggler who is tormenting himself for the sake of Christ, how he is crowned together with the martyrs.'” (Taken from Volume 3 of Evergetinos, p. 81)

"In 1975, the Holy Community of Mount Athos (which brings together the igumen of the Athonite monasteries) issued a statement condemning both academic theology and pietism, in response to Trembelas’s book Mysticism-Apophatism-Cataphatic Theology:

A scholastic and spiritually jejune theology is useless for the salvation of man. And a dogmatically spineless pietism which thinks that deification is an improvement in character and in the imitation of Christ should by its very nature be rejected. Such a theology is at its last breath; and such a way of life is powerless to withstand the general crisis of our era. The two together, theology and pietism, form one of the causes and the consequences of the spiritual decadence of our times.""

Modern Orthodox Theology, by Paul Ladouceur

"The declaration of this group of Neo-Patristic Theologians of the school of Romanides and Yannaras, centred mostly in Thessalonica, is highly critical of the old ‘academic theology’ associated with the University of Athens, describing it as marked by ‘intellectualism, elitism, folklorism, aristocratism’; it is a theology ‘which falls short of concrete action’; but nonetheless, it ‘keeps a slow pace in its effort to land in reality’. It is even more critical of the more conservative tendency in Greek theology, which displays ‘an uncritical, stagnant, negative and offensive reaction against all free expressions’; it remains ‘incurably fanatic and racist’. Needless to say, the declaration was not well received everywhere, and Vassiliadis complains that the ‘theological climate’ is still ‘heavily occupied by the clouds of the old school of formalistic thought’ – that is, by academic theology."
Modern Orthodox Theology, by Paul Ladouceur

GOARCH permits both contraceptive use and Divorce

https://www.goarch.org/social-ethos