The last patriarch before the Bolsheviks usurped the Moscow patriarchate was interested in uniting with Rome.

"During the communist period the Romanian Orthodox Church promoted a doctrine known as
the social apostolate, with a refinement called the servant church. Both sought to effect an artificial and uneasy rapprochement between the church and the communist authorities, as the leaders of the Romanian Orthodox Church sought to ingratiate themselves with Romania’s communist government in order to preserve some measure of freedom for religious activities in the face of official atheism and anti-religious persecution. The social apostolate is particularly associated with Patriarch Justinian (Marina) (1901–77; patriarch 1948–77), often called the ‘Red Patriarch’, and is expounded in twelve volumes of his collected sermons, speeches and writings on the social role of the church, intended mainly for the edification of the clergy.14 Theology, declares Justinian, must be mobilized ‘to serve life and the current problems that the church and the contemporary world face, and theological study and research must constitute real and useful contributions from the church towards solutions as much to its own problems as to those of contemporary humanity’. "

Modern Orthodox Theology, by Paul Ladouceur

"The social apostolate was based on three principal thrusts: support for the new social and political orientations of the Romanian state; the mobilization of theology in the struggle for peace and progress; and engagement in ecumenism to foster unity in progress towards social justice, peace and disarmament, and against discrimination and colonialism. The church must become a servant church, actively engaged in building the new people’s republic, ‘with clergy dedicated to the service of society, as good citizens devoted to the state and the people’.16 The social apostolate justified ecclesial support of ideas such as collective ownership of the means of production, the foundation of the ‘ideal city’ on earth (equated with the Kingdom of God), the identification of the people with the state, the only guarantor of individual happiness; and the training of clergy to further communist theories and activities."

Modern Orthodox Theology, by Paul Ladouceur

"Leading Romanian Church officials defended the social apostolate doctrine as a continuation of the venerable Byzantine symphony theory of co-equal church and state authority, the prevalent political theology of the Byzantine Empire and of the old Muscovy Kingdom before the reforms of Peter the Great. The social apostolate was in fact a radical departure from the ‘symphony’ doctrine in that the church was clearly subordinate to the state, not its equal, and of course the People’s Republic of Romania, ideologically atheist and opposed to all forms of religion and religious belief, was far removed from the at least nominally Christian Byzantine Empire. In the vision of Justinian, his successors and the ecclesiastical apologists, the Gospel, as viewed through the prism of the social apostolate, required the church to become an active collaborator with the communist regime, since it promoted the well-being of the population, despite its atheistic ideology and its persecution of members of the church. The notion of the servant church was further expounded by the future Metropolitan of Transylvania, Antonie (Plamadeala) (1926–2005) in his doctoral thesis at Heythrop College (University of London), under the noscript ‘The Servant Church in Western Thought: An Orthodox Assessment’. Plamadeala, seen as ‘firmly among the collaborationist clergymen of the communist period’, developed the notion of the servant church as an extension of the social apostolate. Plamadeala refers to differences in nature, purpose and structure of the church and the state, but at the same time he sees no strict separation between the Orthodox Church and the Romanian people, nor between the church and the Romanian state."
Modern Orthodox Theology, by Paul Ladouceur

"Metropolitan Antonie Plamadeala saw in the social preaching and ministries of John Chrysostom and other Fathers precursors of Marxism, and he even finds in Chrysostom’s sermons Marx’s theory of surplus value."

Modern Orthodox Theology, by Paul Ladouceur

"A leading Orthodox philosopher, diplomat and statesman from Lebanon, Charles Habib Malik (1906–87) was closely associated with the development of the Universal Declaration of Human Rights, adopted in 1948. In a 1982 paper on human rights, Stanley Harakas (b. 1932) wrote enthusiastically that ‘There is a natural and ready acceptance of human rights affirmations on the part of the Orthodox Church. … The Orthodox have accepted with remarkable alacrity the 1948 Universal Declaration of Human Rights.’"

Modern Orthodox Theology, by Paul Ladouceur

Antioch Patriarch John X lets the Grand Mufti of Syria speak in an Orthodox Church
https://youtu.be/xVhh-XmKDOI

THE DOCTRINE OF REINCARNATION by Nicholas O. Lossky, in this book Nicholas O Lossky argues for Origenism and Reincarnation:
http://proroza.narod.ru/Lossky.htm

Liberal Orthodox priest tries to claim the Marian apparition at Fatima as Orthodox:
https://youtu.be/VBkbadJSTJ4

"Descendents of Zionists infiltrate the Greek Old Calendarists!

Bishop Ambrose undertook his undergraduate and graduate schooling at the University of London, the latter at the prestigious Courtauld Institute of Art. His family counts among its distinguished members such figures, on his paternal side, as John Macwhirter, the Scottish landscape painter, and, on his maternal side, Sir Moses Montefiore, the famous English banker and philanthropist. Montefiore’s nephew, Arthur Cohen, King’s Counsel, was a Member of Parliament, Standing Counsel for Cambridge University (his alma mater), Vice-President of the London School of Jewish Studies, a Judge of the Cinque Ports, and Bishop Ambrose’s great-grandfather."

The Impact of Protestant Spirituality in Catherinian Russia: The Works of St. Tikhon of Zadonsk

By Andrey V. Ivanov

"Pietism and Western mysticism also affected the contemplative and introspective religious journeys of Russia’s monastics. The best early example of Protestant devotional influence on Russia’s 'monastic revival' (a term coined by Igor Smolitsch) was St. Tikhon of Zadonsk (1724–83), whose piety inspired Dostoevsky to create the character of Father Zosima in 'Brothers Karamazov.' Although he was seen as a quintessentially Russian starets (elder), Tikhon’s writings on piety and devotion were anything but purely quintessentially Russian. His most popular works, On True Christianity ('O istinnom khristianstve') and The Spiritual Treasure ('Dukhovnoe sokrovishche'), borrowed heavily from Johann Arndt’s opus "On True Christianity". He also employed the Pietist theological language of total depravity, the narrow way, justification, and especially, the regeneration (rebirth or 'Wiedergeburt') that resonated with the enlightened monastic calling. At the same time, Tikhon’s other treatise, The Occasion and Spiritual Meditation Thereupon ('Sluchai dukhovnoe ot nego razmyshlenie'), borrowed from and imitated the contemplative works of Joseph Hall, the bishop of Exeter (1574–1656), who developed the art of meditating on external objects."

A Spiritual Revolution: The Impact of Reformation and Enlightenment in Orthodox Russia.

By Andrey V. Ivanov

Yesterday the Lamb was slain and the door-posts were anointed, and Egypt bewailed her Firstborn, and the Destroyer passed us over, and the Seal was dreadful and reverend, and we were walled in with the Precious Blood. Today we have clean escaped from Egypt and from Pharaoh; and there is none to hinder us from keeping a Feast to the Lord our God--the Feast of our Departure; or from celebrating that Feast, not in the old leaven of malice and wickedness, but in the unleavened bread of sincerity and truth, carrying with us nothing of ungodly and Egyptian leaven.
St. Gregory the Theologian, Oration 1

Nor would it be right for us to pass over the manner of this eating either, for the Law does not do so, but carries its mystical labour even to this point in the literal enactment. Let us consume the Victim in haste, eating It with unleavened bread, with bitter herbs, and with our loins girded, and our shoes on our feet, and leaning on staves like old men; with haste, that we fall not into that fault which was forbidden to Lot Genesis 19:17 by the commandment, that we look not around, nor stay in all that neighbourhood, but that we escape to the mountain, that we be not overtaken by the strange fire of Sodom, nor be congealed into a pillar of salt in consequence of our turning back to wickedness; for this is the result of delay. With bitter herbs, for a life according to the Will of God is bitter and arduous, especially to beginners, and higher than pleasures.
St. Gregory the Theologian, Oration 45

This it is whereby the Lord's Passover is duly kept "With the unleavened bread of sincerity and truth" by the casting away of "the old leaven of wickedness" [1 Cor 5:8] and the inebriating and feeding of the new creature with the very Lord. For naught else is brought about by the partaking of the Body and Blood of Christ than that we pass into that which we then take, and both in spirit and in body carry everywhere Him, in and with Whom we were dead, buried, and rose again, as the Apostle says, For you are dead, and your life is hid with Christ in God. "For when Christ, your life, shall appear, then shall you also appear with Him in glory." [Col 3:3-4]
Leo of Rome, Sermon 63