[9][13] Before they were joined by bishops, the Old Calendarist movement in Greece was only composed of priests and laypeople, of which "several hundreds monks from Athos".

[13][9] Of those three bishops, Metropolitan Chrysostomos (Kavourides) [ru] of Florina became the leader of the Greek Old Calendarist movement.

Of the three bishops who had joined, Chrysostom of Zakynthos soon left the movement after the consecration and went back to the Church of Greece.

[14] The Greek Old Calendarists experienced schism in 1937, due to a disagreement on the validity of the sacraments performed by members of churches which have adopted the reformed calendar.

[14] After this, Matthew ordained a number of bishops himself, and formed a separate Holy Synod of which he was the head as archbishop of Athens.

Under Auxentios, "complicated patterns of division and realignment occurred both within his own jurisdiction and among the followers of Archbishop Matthew".

Additionally, there was also a 'Cyprianite' Greek Old Calendarist Church, whose adjective derives from its leader, bishop Cyprian of Oropos and Phyli.

[9] Also in 1924, the Romanian Orthodox Church adopted the revised calendar; at this moment the Old Calendarist movement began in Romania.

Hierarchs in Greece, supporting the Old Calendarists, did not manage to consecrate Tanase a bishop due to interventions of the Greek State.

"[14] In 1955, one bishop of the Romanian Orthodox Church, Metropolitan Galaction Cordun [ro], joined the Old Calendarist movement in Romania.

[14] Before they were joined by a bishops, the Old Calendarist movement in Romania was only composed of priests and laypeople, of which "several hundreds monks from Athos".

[14] Since the Ceaușescu period, the Romania Old Calendarist Church "has flourished, establishing a vigorous parochial and monastic life.

Galaction was succeeded as head by Tănase, who became the second leader of the Romania Old Calendarist Church, from 1960 until his death in 1985.

[14] The first position "expresses resistance to what it sees as unlawful innovation and walls itself off from churches using the new calendar and compromised by what is seen as the heresy of ecumenism.

It refuses, however, to condemn the rites and sacraments of New Calendarists as devoid of grace, and seeks by witness and courteous dialogue to draw the [Eastern] Orthodox majority to its traditionalist outlook."