Fr. George, a married priest, was given permission by the Church to have marital relations with his wife, Mary. The ecclesiastical canons are clear about forbidding marital relations on fast days, the night before partaking of Holy Communion, and during menstruation cycles. Some priests also undergo a cleansing fast before performing certain functions; such as exorcisms, or when they are focused on praying for specific people, or for specific things. It stands to reason that they’d be abstinent for more significant periods of time then a lay person would. The limitations imposed on married couples allows less than 150 days a year in which they’re “allowed” to have approved sexual relations with their spouse. Ecclesiastic canons only permit married couples to have penile/vaginal relations, with the heavy promise of communion loss for the forbidden acts of oral, anal, or digital stimulation.
As a disciple of Geronda Ephraim, Fr. George would’ve been instructed to stop having marital relations with his Presvytera when they decided to not have any more children; i.e. sexual relations are only for procreation not for pleasure. Thus, Fr. George would have been directed by Geronda Ephraim to stop having any marital relations with his Presvytera when they made the decision to have no more children. After their fourth child, Geronda Ephraim would have enjoined Fr. George and Presvytera Mary to remain chaste to each other.
If they were true believers who followed orders without question, Fr. George and Presvytera Mary would have lived an abstemious life from as early as the late 80’s.
Over the years, Fr. George became well known within the Greek Orthodox community (especially among Geronda Ephraim’s disciples) for being an especially pious, spiritually minded, humble priest with a traditional nature. He was spoken of with reverence, about his sanctity, and his holiness.
Was that all just a facade? Was there substance to his piety, or was it all just a carefully constructed persona?
The devotees of Geronda Ephraim were indoctrinated with the piety and spirituality of Fr George, which brings into question whether people actually believed in the man, or because they had imposed upon them an ideal that Geronda Ephraim carefully constructed through his counsel?
In May, 1997, Fr George was appointed Chancellor of the GOA, and during this time, he and Presvtera would have been “living as brother and sister.” It seems ironic, considering the content of the video proofs that have recently come to light, that it was Fr. George that pushed for the writing of the Orthodox Church’s new, stricter policies on sexual misconduct, when he was on staff at the Archdiocese).
This is by no means an uncommon human characteristic (particularly in religious figures/leaders), as those who speak out vehemently against homosexuality, often hide the fact that they themselves are homosexual from the world, those who condemn those who indulge in sexual perversion, to be closeted perverts themselves.
As Elder Ephraim says, “Where virtue is much spoke of, it is usually absent. “
Living a celibate life in the world, whilst hearing confessions about other people’s desires, carnal sins, and the kinks and fetishes they indulged in, must have fanned the flames of his own passions. Only Fr. George knows how his perversions progressed to the point that he felt he had to act on them, and while many theories could be put forth, only he knows how he set himself upon that path. The Science Behind Your Sex Fetish – Shape Magazine
Both pilgrims and monastics are taught in Geronda Ephraim’s monasteries that the relationship between a spiritual Father and his spiritual Child is a deep, meaningful bond, both stronger and more important than the parent/child bond that exists in biological families.
Because Father George baptized Ethel, and took on this divine responsibility, the depravity of his acts should be viewed as the corrupt acts that they are. In essence, the sexual relationship that they shared together is the spiritual equivalent of a parent having incestuous relations with their child.
To read about the Orthodox Church’s teaching about spiritual fathers, as well as on the inappropriate types of relationships/marriages it prohibits, see:
Did Fr. Ephraim know about the inappropriate relationship taking place with his Spiritual Child?
The affair itself has been ongoing for at least 2 years, and there are a couple of likely scenarios.
a) Fr. George may have been making sincere and honest confessions to his spiritual father, Geronda Ephraim, revealing in depth the ongoing adultery, fornication, and sexual deviancy he was indulging in.
b) Fr. George hasn’t had a clean and honest confession since the affair started, and has been hiding both his thoughts and deeds from Geronda Ephraim.
If Fr. George was sincere in his confessions, how was it possible that Geronda Ephraim allowed him to continue as a priest, since the Canons strictly forbid a priest behaving in this way?
A bit of divergence is necessary to give some background.
To protect his name, and his monasteries from possible scandal and public humiliation, Geronda Ephraim “overrides” the Canons when it suits his purpose. The devotion to Geronda Ephraim overshadows the Canons and God’s Commandments, and allows his disciples to readily accept the contradictory holy missives that he shares with them. How could one question a holy vision received during prayer?
Geronda Ephraim’s disciples believe that there is no sin in blind obedience, other then disobeying a command-even if it breaks the Canons, they fervently believe that they will not be judged or punished for doing blind obedience.
To further his missionary work, Geronda Ephraim has broken the Canons before, and in turn, the abbots and abbesses of his monasteries also follow his idiorrhythmic example.
In 1989, Rev. Fr. Eustathios Kontoravdis (d. 2009) was the driver in a car crash that killed his wife, Presvytera Kyriaki. After this tragic event, Geronda Ephraim told him that according to the Canons, he should no longer serve as a priest.
In 1984, Ioannis Voutsas (now Geronda Joseph, abbot of St. Nektarios Monastery in Roscoe, NY) was the driver in a car crash that killed Geronda Ephraim Koutsibo, then Abbot of Xeropotamou Monastery. Despite this seemingly canonical impediment to the priesthood, Geronda Ephraim had Ioannis Voutsas ordained to the priesthood at Philotheou Monastery, Mt. Athos.
Geronda Ephraim gave Geronda Joseph an obedience to tell people he doesn’t remember much from the accident thus enabling him to avoid conversing about it. Though Geronda Joseph is reluctant to talk about the details of this accident, over the years he has given information to various spiritual children. These details, combined with the information shared by Metropolitan Athansios of Lemesou (his best friend since his days at the University of Thessalonica) can be found here:
In the past, when things have occurred in Geronda Ephraim’s monasteries which canonically requires a bishop to be informed or to absolve, Geronda Ephraim has given his own penances and “absolved” it through his koboschoini.
If Fr. George Passias did not have clean confession with Geronda Ephraim, then many more questions need to be raised.
Fr. George has been a spiritual child of Geronda Ephraim for over 30 years, and they were quite close.
“I know when you’re lying,” is a common phrase of Gerondas/Gerondissas towards their disciples. “A parent doesn’t know when their own child is lying to them?”
So, as a spiritual Father, did Geronda Ephraim know Fr. George was lying to him and hiding thoughts?
In the monasteries, the monastics are taught that Geronda Ephraim is a “knower of hearts;” he knows everything about a person from just one glance, he knows what is hidden in people’s hearts, and he can see the demons and passions that dominate an individual. In some cases, especially with carnal sins, it is said he can smell the stench of sin emitting from the individual. It is also said that when he does koboschoini for his spiritual children, he can see them, what they’re doing, feeling, thinking, etc. Geronda Ephraim’s monastics teach these things to the pilgrims who visit their monasteries.
In cases where Geronda Ephraim is surprised by events he did not foresee—i.e. monastics returning to the world unannounced, serious sins and betrayals by his monastics or long-time spiritual children, etc.—people sometimes ask, “If Geronda Ephraim is such a big prophet, how did he not know this would happen?” His disciples will quickly justify Geronda Ephraim’s ignorance with examples from the Gerontikon explaining that God does not always reveal things to His saints.
If Fr. George had been hiding his sins in confession, while the affair has been ongoing for 2+ years, that would mean every time Geronda Ephraim prayed for Fr. George (either koboschoini or proskomide), or whenever the Elder saw or spoke to Fr. George outside the exomologetarion, he must not have received any information from God about the state of Fr. George’s soul.
Alternatively, if Geronda Ephraim did receive information, he ignored the ecclesiastical canons and, in essence, blessed Fr. George to continue serving as a priest, to the detriment of both their souls.
Pilgrims are told by Geronda Ephraim’s disciples that, “Geronda Ephraim knows, however, he can’t force people to make clean confessions.” Of course, this contradicts all the stories of Geronda Ephraim revealing peoples’ hidden sins to them during confession.
There is also the possibility that Geronda Ephraim has known about Fr. George’s sexual misconduct for the last few years and has been giving him obediences to stop serving as a priest and was ignored.
We will never know, as the mystery of confession is confidential. Geronda Ephraim does share the confessions of individuals with the abbot or abbess of the monastery that these individuals visit, especially if there are serious things that the heads need to know.
In the Orthodox Church, clergymen have stricter judgments and restrictions than lay people. More is expected of them due to the grace of ordination, and when they fall, the punishments tend to be stricter than those of laypeople. Carnal sins usually lead to defrocking.
In one scene, Fr. George, wearing just a white t shirt, watches Ethel plant her thong-clad bottom on a piece of banana bread wrapped in cellophane, and then crush it with her stilettos. In the Orthodox teachings about spiritual warfare, Fr. George watching Ethel in this act would be considered sinful as he consented in his heart.
In another video clip, Ethel rubs her feet on the priest’s face as they lie under a mirrored ceiling, as she records his ecstasy at the encounter. Ethel then smothers the cake with her feet and bottom. In the kink community, there is a direct relationship between people who have foot fetishes, and those who have Pygophillia-(buttocks fetish)-it’s a safe assumption that Fr. George probably also indulged in face-sitting.
Foot smothering and ass worship are often linked, as these forms of humiliation and degradation have a lot in common, both with the physical attributes of the senses (smell, taste, touch, sight) and the psychological predispositions that drive people to these fetishes.
There’s a reason that the monasteries have male and female pilgrims wear socks and cover their feet: foot fetishes and the accompanying lust warfare that can be caused by looking at feet. Pilgrims to Geronda Ephraim’s monasteries have been told in confession that though foot fetishes and foot worship are not technically carnal sins that receive penances, they are dirty passions that should be avoided because they can open the door to even filthier passions which do carry heavy penances. Seeing that indulging in foot fetishism is pointless sexual gratification, it’s forbidden: http://www.stanthonysmonastery.org/visitorguide.php
Buttock worship and face-sitting would be one of those dirtier passions which, depending on the acts involved, carry penances from 2-10 years of no Holy Communion.
In another tape, Fr. George performs oral sex on Ethel while she is still clad in sheer pantyhose.
In the Orthodox Church, all forms of oral sex—fellatio, cunnilingus, and analingus—are forbidden and punished with penances starting at 2 years of no Holy Communion.
Here is a basic list of how carnal sins are punished by the Father Confessors in obedience to Geronda Ephraim:
- Masturbation/Hand Jobs: 40 days no Communion, 50+ extra prostrations daily.
- Vaginal Intercourse Outside of Marriage: 1 year no Communion, 50+ extra prostrations daily.
- Oral Sex:2 years no Communion, 50+ extra prostrations daily.
- Anal Sex: 5-10 years no Communion, 50+ extra prostrations daily.
NOTE: The above list contains the basic penances for lay people. Monastic penances for similar sins can vary (either being less out of economia, or more because of their rank and stature). Also, this list is for heterosexual sins. These sins committed in same-sex relationships receive harsher and severe penances. For a more in depth look at ecclesiastical canons and carnal sins see:
Fr. George is now 67. The evidence reveals that he has committed adultery, spiritual incest, fornication, and possibly sodomitic sins. These “multitudinous sins and shortcomings” combined with the heavy sin of continuing to serve as a priest and perform the Liturgy, will rack up a very large penance for him. Undoubtedly, Geronda Ephraim has banned him from Communion until his deathbed.