Germanus

[Steven Avery]

Who Faked the "World’s Oldest Bible"?
By David W. Daniels
https://books.google.com/books?id=Ap83EAAAQBAJ&pg=RA1-PA255
It turns out that back in 1844, after Tischendorf left St. Catherine’s with the “liberated” CFA, he visited Germanus IV, who was then the Ecumenical Patriarch of Constantinople (1842-45). See if you can read between the lines of Tischendorf's flowery speech as he recorded it in his travel log:
“I was desirous to pay my respects to the present Greek patriarch of Constantinople [Germanus IV]. A twofold cause of a delicate character, and of the highest importance to my investigations, caused me to wish to be introduced to him by that envoy whose influence upon him from alliance of creed is not doubtful. The intervention kindly offered to me had something about it that disturbed me in my calculations, whilst the mediation of other envoys to whom I had been most strongly recommended, was in itself, in consequence of the circumscribed relations of politics to the church at Constantinople, not favourable to my especial objects.”

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296) Ecumenical Patriarchs had very short terms of office, often just a year or two. They might even serve twice, after another Patriarch served in between. This Germanus had no relation to the monk Germanus who stayed at St. Catherine’s.

297) Travels in the East (1847), pp. 273-74.

298) Travels in the East (1847), p. 274. Emphasis mine.

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[Steven Avery]

Kevin McGrane on Germanus

Russian Investigation
https://www.academia.edu/124014268/The_Simonides_Affair_the_Russian_Investigations

Alexei Kumani also made enquiries in the 1860s of archimandrite Herman (or ‘German’) Afphonidas at St Catherine’s monastery concerning the transfer of the Codex to Russia when Herman had been secretary there. Daniels conjectures this archimandrite Herman to be the Germanus in Simonides account who supposedly transferred the Codex to St Catherine’s monastery in the 1840s,

but such a conjecture blatantly contradicts his statement a few lines later that no Russian lifted a finger to interview witnesses. Still, we should not expect consistency or rational argument from conspiracy theorists.

Daniels

321) “Certifying the Donation of the Sinai Bible,” by A.V. Zakharova (2009) at
http://nlr.ru/eng_old/exib/CodexSinaiticus/zah/3.html.
Emphasis mine.
See also "Memorandum of Collegiate Councilor Kumani's discussion of the Sinai Bible case with Archbishop Cyril” at http://nlr.ru/eng_old/exib/CodexSinaiticus/zah/3_2.html

And I haven't even told you about the easiest one to contact, yet!

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oikonomos easiest one to contact ?

Could the young Oikonomos be the monk
Germanus? Both were part of “private
arrangements,” so both were trusted implicitly with
confidential plans. A “spiritual foster son” sounds
like a way of saying “closer than close follower.” And
a manipulator draws people very close by means of
flattery. Could the Oikonomos and Germanus be one
and the same?

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CARM
https://forums.carm.org/threads/the...igations-by-kevin-mcgrane.21098/#post-1621884

Germanus (and his subordinate) and Hilarion (1810-1886) were also in that narrative, we have to handle them separately, as they were given some uneven discussion by McGrane in the Athos section. They were both likely alive.

 

[Steven Avery]

Note

The patriarch Germanus is likely different than monk Germanus of Simonides:

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There's no time for all the steps.

"In the Greek Orthodox Church of the 1840s, the ecclesiastical hierarchy followed a structured progression from monastic life to the highest ranks of the church. The general order of ranks was:

1. Monk (Μοναχός) – Entry into monastic life typically began with becoming a novice (δοκιμος), followed by tonsure as a full monk.


2. Deacon (Διάκονος) – A monk aspiring to the priesthood would first be ordained as a deacon, serving in liturgical roles and assisting priests.


3. Priest (Ιερέας or Πρεσβύτερος) – Ordination to the priesthood allowed the monk to perform sacraments, celebrate the Divine Liturgy, and serve a community or monastery.


4. Archimandrite (Αρχιμανδρίτης) – This title was given to a distinguished monk, often an abbot of a monastery, or a senior priest considered for the episcopacy.


5. Bishop (Επίσκοπος) – Ordination as a bishop meant overseeing a diocese. Bishops were selected from among celibate clergy, typically monks or archimandrites.


6. Metropolitan (Μητροπολίτης) – A senior bishop overseeing an important ecclesiastical province (metropolis).


7. Archbishop (Αρχιεπίσκοπος) – In some Orthodox jurisdictions, an archbishop held a rank higher than a metropolitan, often leading an autocephalous (independent) church.


8. Patriarch (Πατριάρχης) – The highest-ranking bishop, overseeing a patriarchate. In the 1840s, the Ecumenical Patriarch of Constantinople was the most senior figure in the Orthodox world, followed by the patriarchs of Alexandria, Antioch, and Jerusalem.



The process of moving up the hierarchy depended on theological education, monastic discipline, and church politics, with many bishops and patriarchs chosen through ecclesiastical elections."

"Documentation of the hierarchical structure of the Greek Orthodox Church in the 19th century can be found in several historical and ecclesiastical sources, including:

1. Church Canons and Ecclesiastical Law

The Nomocanon (Νομοκάνονας), a collection of Byzantine church laws and civil regulations governing ecclesiastical matters, outlines the hierarchical ranks.

Canon Law of the Orthodox Church, particularly decisions from Ecumenical Councils (e.g., Chalcedon, Trullo) that remained in effect during the 19th century.



2. Historical Church Documents and Synodal Records

Acts of the Ecumenical Patriarchate: Records from the Ecumenical Patriarchate of Constantinople, which detail appointments, ordinations, and regulations regarding monastic and clerical promotions.

Synodal Decisions and Correspondence: Letters and decrees issued by patriarchs and metropolitans regarding church governance.



3. 19th-Century Greek Orthodox Liturgical and Theological Texts

Manuals such as the Πηδάλιον (Pedalion, "The Rudder"), a collection of Orthodox canon law compiled by St. Nicodemus of the Holy Mountain, which was widely used in the 19th century.

Clergy ordination service books that outline the requirements and process of ordination.



4. Western Scholarly Works and Travel Accounts

19th-century European and Russian scholars documented Orthodox ecclesiastical practices, including the works of historians such as William Palmer (Dissertations on the Orthodox Communion) and Robert Curzon (Visits to Monasteries in the Levant).

Russian Orthodox Church documents, since Russia had strong influence and maintained diplomatic relations with the Patriarchate of Constantinople.



5. Archives and Libraries

Mount Athos Archives: Given its central role in monasticism, Mount Athos preserves valuable documents on monastic hierarchy.

Greek National Library and University Libraries: Many Greek theological faculties maintain historical records of the church hierarchy and monastic traditions.

Ottoman Imperial Archives (Başbakanlık Osmanlı Arşivi, BOA): Since the Greek Orthodox Church was under Ottoman rule in the 1840s, documents related to the appointment of patriarchs and bishops were often recorded in the Ottoman bureaucracy.