…[T]he Julian Calendar itself is not a dogma of faith of the Church and could, in theory and principle, be altered.
The common consent of all the Autocephalous Orthodox Churches would be required in order to lawfully introduce the New Calendar. Besides, the Julian Calendar has been hallowed by centuries of liturgical use by the whole Church, and no one Local Church can replace it unilaterally.
And it must be introduced not only lawfully, but also painlessly, and that could only be achieved with the consent of the believing people. According to the teaching of the Orthodox Church, the guardians of the purity of the faith and of the patristic traditions are not only the head of the Church, nor all the hierarchs combined, but the entire body of the Church, including the faithful laity, to whom belong established rights and a voice in ecclesiastic affairs. The head of one of the Local Churches, and the Patriarch of Russia, in particular, is not the Pope of Rome, enjoying absolute and boundless power. He cannot govern the people of God tyrannically, not asking their consent, and not taking into consideration their religious conscious, their beliefs, practices and skills. History demonstrates that compelling the people of God, rather than convincing them, always fails.
…The so-called ‘Pan-Orthodox Congress’ was not an Ecumenical Council; not all the Local Churches were represented. Thus, its resolutions could only be implemented if they were approved by an Ecumenical Council, or by the Synod of each of the Local Churches separately. Despite the fact that the majority of representatives did not approve of the Calendar change, Patriarch Meletius, violating Catholic unity, introduced the new style into his Patriarchate. The Renovationists in Russia embraced this change.
…Rumors have reached us that in 1925 an Ecumenical Council will be held to mark the 1,600th anniversary of the First Ecumenical Council at Nicea. If such a council is convoked canonically, then it would be best to raise this question then. Once the new style has been accepted by the entire Catholic Church, then perhaps we can prevail upon the faithful in Russia to accept it too, if the Orthodox bishops, appointed by me, and whom the faithful trust and follow, will have the freedom of abiding in their dioceses, of communicating with their flock, and of religious direction of the clergy and parishes found in canonical communion with me. (New Zion in Babylon II by V. Moss p. 252-254)