(Vimeo) - Filmed, edited, produced and directed, by Ted Liedle. This has been one of the most interesting and fun projects I have done in over 40 years of production. I have grown to love these people.
Prior to my experience with this Orthodox community I had some previous glimpses. I led a film team into Eastern Slovenia in 96 and we filmed a procession through a Balkan village to the local Orthodox church--very lovely and impressive. In 2011 I was embedded as press in Afghanistan where I met a US Army Reserve Chaplain setting up for an Orthodox service in a chapel at Bagram Airfield. I found him kind and articulate about Orthodoxy, and noted the lack of polemics in our discussion. My many conversations with Fr. Theophan at St. Innocent were also void of polemics, and very interesting.
I filmed mostly using a Sony NEX VG20 large chip camera with an f 3.4-5.6 18-200mm lens. Slo-Mo of the censer was shot with a Panasonic Lumix FZ200 at 120 fps. The Lumix has an f 2.8 25-600mm lens, and I will take this small camera with me to film a documentary while I thru-hike the Appalachian Trail, northbound, 2013.
I used a CamCrane jib with remote Pan Tilt Vista Head for some shooting. Sticks for some. High Hat for some. No handheld. Natural light except for a few interviews. All interviews were extempore, no scripting.
Grateful appreciation to the church members who assisted both with the production and as interviewees.
Copyright 2013, Liedle Films, All Rights Reserved.
Sunday, March 31, 2013
When was it decided the second Sunday of Lent would be dedicated to St. Gregory Palamas? Who decided this? Why? The below from the Holy and Great Monastery of Vatopaidi provides some background. Also below a video by Met. Kallistos (Ware) on St. Gregory Palamas (H/T: Choosing to Look East).
(Vatopaidi Monastery) - St. Philotheus (Coccinus), Patriarch of Constantinople, was one of the most distinguished and most prolific bishops of the Orthodox Church. He was born round about the end of the 13th century in Thessaloniki, very probably of a mother of Jewish descent. From an early age he studied with Thomas Magistrus, and had the good fortune to acquire a profound knowledge of ancient Greek and Christian literature. He soon abandoned the world and became a monk. After staying at the Sinai Monastery – we do not know for how long – he came to Mount Athos and took up residence initially at the Vatopaidi Monastery, where he met and formed spiritual bonds with St Sabbas ‘the fool for Christ’s sake’. He then moved to the Megiste Lavra Monastery, where he became closely associated with Gregory Palamas, whom he had perhaps known when he was a layman in Thessaloniki. A fervent champion of Hesychasm, he remained faithful to the teaching of Gregory Palamas and, as a simple monk of the Lavra, played a leading role in the signing of the ‘Agioritic Tome’ in 1341. In 1342, he succeeded Macarius, who had in the meantime been appointed Metropolitan of Thessaloniki, in the leadership of the Megiste Lavra.
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After the triumph of John Cantacuzenus, Philotheus, because he had sided with him and with Gregory Palamas, was promoted by the Patriarch Isidorus to the metropolitical see of Heracleia, the first in the Ecumenical Patriarchate, and for that reason he bore the title of ‘Primus of the first rank of honour’.
He took part in the council held in Constantinople in 1351 against the opponents of the Hesychasts and played a very important role there at the side of Gregory Palamas. Moreover, he compiled the council’s ‘Tome’, containing its minutes and decisions.
On the deposition of Callistus I from the patriarchal throne in 1353, when the names of Philotheus of Heracleia, Macarius of Philadelphia, and Nicholas of Cabasila were put forward by the bishops for the office of Patriarch, Cantacuzenus chose Philotheus. He remained Patriarch for a year, until Cantacuzenus was removed from the imperial throne and Callistus returned as Patriarch. Philotheus retired to the Holy Mountain. Later, however, with the consent of Callistus, he recovered his metropolitical see of Heracleia.
On the death of Callistus, Philotheus in 1364 returned to the patriarchal throne, which he was to occupy for 12 successive years, until 1376. During this second patriarchate, he was extremely active as a writer and administrator, directing church affairs with much prudence and forethought and making the Church of Constantinople a true ecumenical beacon in the dark and troubled times of the 14th century.
Four years after becoming Patriarch, he made a decisive contribution to the recognition by the Synod of the sainthood of Gregory Palamas, whose feast day he appointed, himself providing this with the necessary form of service.
The whole of his ecclesiastical policy had two objectives: the preservation of the Empire from the growing danger of the Turks, and the preservation of the Orthodox from the penetration of Latin propaganda. For this reason, all his actions had as their chief purpose the invigoration of Orthodoxy and the closing of the ranks of the Orthodox peoples.
The problem of union with Rome, which was one which greatly preoccupied his times, Philotheus put on a new footing: he called officially, during his inter-church contacts, for the convening of an Ecumenical Council to deal with the problem. Although this proposal was rejected by Pope Urban V, it seems to have brought forth fruit in the West a century later with the convening of the Councils of Ferrara-Florence.
As a writer, Philotheus was extremely prolific. He wrote works of controversy against the opponents of Hesychasm, lives of saints, encomia, works of hermeneutics, liturgical studies, studies of canon law, as well as various prayers and services. Thus his works cover all the branches of theology.
In 1376, worn out by ill health and old age, he resigned from the patriarchal throne, and lived the rest of his days in peace and humility, probably until 1379.
There is evidence that he was recognised as a saint almost immediately after his death, but official documentation as to his feast day has not survived. This is a matter which should certainly be dealt with by decisions of the Church in the near future.
Since I have received a few emails on the topic, here is a good explanation of the dating of Pascha. A Paschalia is available here.
(GOARCH) - The long-awaited common celebration of Pascha on April 15, 2001 by all Christians has come and gone. It was in 1990 when this coincidence last occurred and will be in 2004 when it occurs again. In anticipation of this common observance by all Christians, much was said and written. What was stressed was the need to keep alive the momentum of the occasion. Unless we all understand the significance of this event, it will remain nothing more than a peculiarity of the calculations related to the date of Pascha. In one sense, that is what it is. But in another sense, it is the convergence of all that we as Christians in the East and West profess regarding the centrality of the Resurrection of Jesus Christ as the cornerstone of our faith.
Nothing challenges the credibility of this fact to non-believers more than the scandal of our division on this point of celebration. In the ardent desire to address this problematic and troubling reality, the following contribution is offered.....
Almost from the very beginning of the existence of the Christian Church, the issue regarding the date of our Lord's death and resurrection presented variations. Although the New Testament relates these events to the Jewish Passover, the details of this relationship are not clear. On the one hand, the tradition of the synoptic gospels identifies the Lord's last supper with His disciples as a passover meal. This would place the death of our Lord on the day after Passover. On the other hand, the tradition of the gospel of St. John situates the death of our Lord at the very hour the paschal lambs were sacrificed on the day of Passover itself. This variation in the interpretation of the scriptures led to two different practices. The one observed Pascha on the day of Passover, regardless of the day of the week. The other observed it on the Sunday following Passover. By the 4th century, the latter practice prevailed throughout the Church universally; nevertheless, differences continued to exist.
In response to this ongoing problem, the First Ecumenical Council convened at Nicaea in 325 took up the issue. It determined that Pascha should be celebrated on the Sunday which follows the first full moon after the vernal equinox-the actual beginning of spring. If the full moon happens to fall on a Sunday, Pascha is observed the following Sunday. The day taken to be the invariable date of the vernal equinox is March 21. Hence, the determination of the date of Pascha is governed by a process dependent on the vernal equinox and the phase of the moon.
Another factor which figures prominently in determining the date of Pascha is the date of Passover. Originally, Passover was celebrated on the first full moon after the vernal equinox. Christians, therefore, celebrated Pascha according to the same calculation-that is, on the first Sunday after the first full moon following the vernal equinox. The correlation between the date of Pascha and the date of Passover is clear. Our Lord's death and resurrection coincided with Passover, thereby assuring a secure point of reference in time. This assurance lasted, however, only for a short time.
Events in Jewish history contributing to the dispersion of the Jews had as a consequence a departure from the way Passover was reckoned at the time of our Lord's death and resurrection. This caused the Passover to precede the vernal equinox in some years. It was, in fact, this anomaly which led to the condemnation reflected in Canon 1 of Antioch (ca. 330) and Canon 7 of the Holy Apostles (late 4th century) of those who celebrate Pascha "with the Jews." The purpose of this condemnation was to prevent Christians from taking into account the calculation of Passover in determining the date of Pascha.
Most Christians eventually ceased to regulate the observance of Pascha by the Jewish Passover. Their purpose, of course, was to preserve the original practice of celebrating Pascha following the vernal equinox. Thus, the Council of Nicaea sought to link the principles for determining the date of Pascha to the norms for calculating Passover during our Lord's lifetime.
Despite the intervention of Nicaea, certain differences in the technicalities of regulating the date of Pascha remained even thereafter. This resulted occasionally in local variations until, by the 6th century, a more secure mode of calculation based on astronomical data was universally accepted. This was an alternative to calculating Pascha by the Passover and consisted in the creation of so-called "paschal cycles." Each paschal cycle corresponded to a certain number of years. Depending upon the number of years in the cycle, the full moon occurred on the same day of the year as at the beginning of the cycle with some exceptions. The more accurate the cycle, the less frequent were the exceptions. In the East, a 19-year cycle was eventually adopted, whereas in the West an 84-year cycle. The use of two different paschal cycles inevitably gave way to differences between the Eastern and Western Churches regarding the observance of Pascha.
A further cause for these differences was the adoption by the Western Church of the Gregorian Calendar in the 16th century. This took place in order to adjust the discrepancy by then observed between the paschal cycle approach to calculating Pascha and the available astronomical data. The Orthodox Church continues to base its calculations for the date of Pascha on the Julian Calendar, which was in use at the time of the First Ecumenical Council. As such, it does not take into account the number of days, which have since then accrued due to the progressive loss of time in this calendar.
Practically speaking, this means that Pascha may not be celebrated before April 3, which was March 21, the date of the vernal equinox, at the time of the First Ecumenical Council. In other words, a difference of 13 days exists between the accepted date for the vernal equinox then and now. Consequently, it is the combination of these variables which accounts for the different dates of Pascha observed by the Orthodox Church and other Christian Churches.
Specifically with regard to this year's date of Pascha, the following observations are made. The invariable date of the vernal equinox is taken to be April 3 (March 21 on the Julian Calendar). Pascha must therefore be observed on the Sunday following the full moon which comes after that date. According to the 19-year Paschal cycle, the first full moon which comes after April 3 this year is on May 1 (April 18 on the Julian Calendar) - the day assigned to the Jewish Passover as calculated originally. In reality, this full moon falls on April 27, a discrepancy left uncorrected in the paschal cycle. As already stated, the provision of the First Ecumenical Council calls for Pascha to be observed on the Sunday following the first full moon after the vernal equinox. Since May 1, for the reasons stated above, is taken to be the date of that full moon, the following Sunday, May 5, is the day on which Pascha is observed this year.
If anything, this review of the complexities surrounding the issue of the date of Pascha underscores the compelling need to revisit it with patience and openness. This was the spirit which predominated at the most recent consultation on the matter held in Aleppo, Syria in 1997. One of its conclusions was that the present differences in the calendars and lunar tables (paschal cycles) employed rather than to differences in fundamental theological outlook. In view of the fact that both the Julian and Gregorian modes of calculation diverge from the astronomical data, it behooves us to return to the norms determined by the Council of Nicaea. Although the council did not itself undertake a detailed regulation of the paschal calculation, it did in fact respect available contemporary science regarding the vernal equinox and the phase of the moon. We can do no less today.
October, 2001
Dr. Lewis J. Patsavos,
Professor of Canon Law Holy Cross School of Theology
Friday, March 29, 2013
(OCMC) - The older we get, the more grateful we become for the gifts our parents have passed on to us. That which we may barely comprehend when we are children can become the very rock that sees us through life’s greatest trials or the source of life’s greatest joys when we get older. So it is with the Orthodox faith - the greatest gift that parents can impart on their children.
From July 19 to August 1, 2013, the Orthodox Christian Mission Center (OCMC) is sending a team comprised of Orthodox families from North America to offer parent workshops, children’s programs, family activities and ministry outreach to Albanian church leaders and their families. Three to four families are still needed to serve on this team that will strengthen and encourage Orthodox Christians in a country that is predominantly non-Christian.
Another immediate need is for support staff to participate on the short-term mission team scheduled to offer healthcare in Uganda from May 29 to June 12, 2013. Two to three nurses, pharmacists, medical students, or those interested in providing much needed health services as a witness to their Orthodox faith are desperately needed for this team.
Those able to share and teach the faith are also needed for teams serving in Kenya and Tanzania in July and August. These are profound opportunities to share Orthodox Christianity with our African brothers and sisters who may be new to the faith.
Like our parents, we have an opportunity to pass on the gift of Orthodoxy to our spiritual children around the world. This gift can see many of them to a life of peace and joy in Christ. For more information, or to apply for a team, visit here, call Teams Director Andrew Lekos at 1-877-GO-FORTH, or e-mail the OCMC’s Teams Department at teams@ocmc.org.
I receive almost weekly emails asking after the status of Met. Jonah. Here is the most recent information from the minutes of the Spring Metropolitan Council meeting available here (PDF).
(OCA) - Metropolitan Tikhon delivered his attached report (vide infra) regarding all aspects of his ministry since his election at the 17th All-American Council in November 2012. He also provided an update on ongoing discussions with Metropolitan Jonah towards a final resolution of his status and future ministry within the OCA. Specifics of the financial settlement package for Metropolitan Jonah will be presented to the Council for approval later during this meeting. Extensive discussion concerning Metropolitan Jonah’s situation and other matters took place. The hierarchs stressed the Holy Synod’s pastoral concern for Metropolitan Jonah. In response to questions, the chancellor and hierarchs provided explanation on the development of policies on the transfer of unordained monastics as well as the vetting, nomination and election of episcopal candidates.
A financial package being offered to Metropolitan Jonah was presented and extensively discussed. It was suggested that eventually revenue from the cell tower could fund this package.
To approve a financial package for Metropolitan Jonah, including $1000 per month until age 65, full medical coverage for three years, assumption by the OCA of amounts owed by Metropolitan Jonah to the Diocese of the South, and moving expenses not to exceed $25,000. To recommend that the Holy Synod consider the impact on this package should Metropolitan Jonah leave the OCA and that general release and non-disparagement clauses be included in the agreement. CARRIED with 6 opposed (Tosi, Shimchick, Jury, Mikhalevsky, Ringa, Van Duyn).
Metropolitan Tikhon Notes: I need to spend some time in this report to address the situation of my predecessor, Metropolitan Jonah, with particular emphasis on developments since the last Metropolitan Council meeting in September of last year. At the Fall Session of the Holy Synod (October 9-11, 2012), the Holy Synod appointed me to enter into a process of negotiation with Metropolitan Jonah. The purpose of this negotiation was to arrive at a mutually acceptable resolution to his situation following his resignation as Primate of the OCA in July.
I was assisted in this process by a member of the Metropolitan Council who is an experienced mediator and both of us were assisted by the valuable and competent advice of our legal team. Beginning on October 19, 2012, we entered into a process of negotiation that would continue until November 12, on the eve of the All American Council in Parma. On that initial date, we met together with Metropolitan Jonah and his legal counsel in a neutral location for a full day of discussion.
The basic presupposition of the negotiation was contained in the phrasing of our opening question to Metropolitan Jonah: “Where would you like to be in five years and how can the Orthodox Church in America and its Holy Synod help you to get there?” This presupposition continues to be the basis for approaching this issue and it is the basis for the final proposal that has been offered to Metropolitan Jonah and which I would like to request formal approval from the Metropolitan Council for the financial component. This will take place later in this meeting.
Many options for Metropolitan Jonah were discussed, including various pastoral options and locations throughout the United States. We were unable to come to a resolution on that initial date or at any time in the following month. After my election, the Holy Synod presented a package to Metropolitan Jonah, where he would have a pastoral assignment in another diocese, complete with financial support and health insurance for a period of two years. This also was rejected by Metropolitan Jonah.
During this time, I was in conversation with members of the Russian Orthodox Church, including correspondence with Patriarch Kirill, and personal discussions with Metropolitan Hilarion (Alfeyev), Archbishop Justinian and Metropolitan Hilarion of the Russian Orthodox Church Outside of Russia. I mention this because one of the options under discussion was the possibility of a release of Metropolitan Jonah to another jurisdiction. This was his request at several points of our negotiation, but at this moment there has not been a request for his release from any jurisdiction.
In dialogue with the above mentioned members of the Russian Orthodox Church, we have come to a final proposal which would offer him an honorable situation and appropriate financial support. I believe that our Holy Synod has been very patient and very generous within the limits of what we can do as the Orthodox Church in America. The Holy Synod is asking the Metropolitan Council to give your approval to the specific financial package, which will be provided later.
I will end here and offer an opportunity for questions. But ultimately, the goal that each of us has is to strive for the love and grace of Christ and this is our common work for the glory of God.
(Campus Reform) - On Saturday afternoon, Yale hosted a “sensitivity training” in which students were asked to consider topics such as bestiality, incest, and accepting money for sex.
During the workshop, entitled, "Sex: Am I Normal," students anonymously asked and answered questions about sex using their cell phones, and viewed the responses in real time in the form of bar charts.
The session was hosted by “sexologist” Dr. Jill McDevitt, who owns a sex store called Feminique in West Chester, Pa.
Survey responses revealed that nine percent of attendees had been paid for sex, 3 percent had engaged in bestiality, and 52 percent had participated in "consensual pain" during sex, according to an article published in the Yale Daily News on Monday.
Event director Giuliana Berry ’14 told Campus Reform in an interview on Monday that the workshop was brought to campus to teach students not to automatically judge people who may have engaged in these sorts of activities, but rather to respond with “understanding” and “compassion.”
"People do engage in some of these activities that we believe only for example perverts engage in,” she said. “What the goal is is to increase compassion for people who may engage in activities that are not what you would personally consider normal.”
McDevitt referred to the range of activities discussed in the workshop as “sexual diversity.”
“It tries to get people to be more sensitive … to sexual diversity,” McDevitt told Campus Reform in an interview on Monday. “We’re not all heterosexual, able-bodied folks who have standard missionary sex.”
Several students submitted discussion topics about having incestuous sexual fantasies. Attendee Alex Saeedy '15, told the News that he at first found this surprising, but then "thought it might be more of a psychological thing we all might have.
"I think that's what the point of the workshop was — to bring up things we thought we so taboo and desire or urges we criticize are just regular parts of sexual psychology," he said.
During the workshop, McDevitt taught the approximately 40 students that just because people think something is deviant does not mean that it is bad.
“It’s sensitivity training,” McDevitt told Campus Reform. “Don't judge other people, because we all have something we are embarrassed about.”
The event was part of Yale’s Sex Weekend, which ran from Feb. 28 through March 3. Sponsors included Yale Women's Center, Undergraduate Organizations Committee, the Sexual Harassment and Assault Response Education Center at Yale, and SeLF: The Sexual Literacy Forum.
Thursday, March 28, 2013
(Wicked Local) - Watertown Police reported that the a Greek Orthodox church in Watertown was robbed sometime between Wednesday night and Thursday morning. According to Watertown Police Lt. Michael Lawn, the thieves may have used the back door of the Taxiarchae/Archangels Greek Orthodox Church in the heist.
According to Lawn, the robbers stole a safe, chalices and Holy Bibles from the church on Bigelow Avenue.
Lawn said the theft most liklely took place between 10 p.m. on Wednesday ant 8 a.m. on Thursday.
A represenative from the Taxiarchae/Archangels Greek Orthodox Church would not comment on the case when contacted on Thursday afternoon.
"Somebody broke into the basement boileroom door on Elton Avenue," Lawn said. "They entered the church offices, ransacked the office, tipped over a counter top and stole the safe, which was bolted to the counter top and contained cash."
Lawn said the thieves also stole a number of chalices and Bibles off of the altar, and then carried the stash out the back door on Elton Avenue. He said that the robbers may have used a car or truck to complete the theft.
And also...
(Watertown Patch) - Days before Easter, thieves broke into the Taxiarchae/Archangels Greek Orthodox Church and stole a safe, chalices and Holy Bibles. Well, months really.
Watertown Police are investigating the robbery which took place sometime between 10:15 p.m. on Wednesday, March 27 and 8 a.m. on Thursday, March 28, said Police Lt. Michael Lawn. While the church's main door is on Bigelow Avenue, police believe the break in occurred in a back door.
"Somebody broke into the basement boileroom door on Elton Avenue," Lawn said. "They entered the church offices, ransacked the office, tipped over a counter top and stole the safe containing cash."
The safe was bolted onto the counter top, Lawn said.
Along with the office, the thieves took religious items from the church.
"They stole numerous chalices and Bibles off the altar that are gold plated," Lawn said.
Police believe the items were carried out of the back entrance onto Elton Avenue, Lawn said.
"We believe it was carried to a car or a truck," Lawn said. "Anyone who saw anything suspicious overnight should call police."
Watertown Police can be contacted at 617-972-6500.
This is very saddening. I wake up every morning open to the expectation that He will return that day. It's an idea I've impressed upon my children from the beginning. We are no longer plodding along from day to day, but open (and I hope living a life reflective of that daunting reality) to the reality of His judgement beginning at any moment.
(Pew Forum) - Easter is one of the most important religious holidays of the year for many Christians – a time to celebrate the Resurrection of Jesus Christ. According to a 2010 Pew Research Center survey, roughly half (48%) of Christians in the U.S. say they believe that Christ will definitely (27%) or probably (20%) return to earth in the next 40 years. Somewhat fewer (38%) say this definitely will not happen (10%) or probably will not happen (28%).
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Wednesday, March 27, 2013
We have a long way to go on this front. I once tried to coordinate a YES trip and hit a wall of jurisdictional reluctance far beyond what I had expected. I've seen different jurisdictional youth groups try to get together for events only to be torn apart by difference in fasting rigor - As one priest said, "If you don't want to eat pizza on Friday you Russians can go do something else." A family might live just a few miles away from another jurisdiction's camp and not qualify for a scholarship for their children because they don't attend one of that jurisdiction's parishes. We continue to have towns with multiple small youth groups doing much of the same work, but operating divided upon ethnic identifiers. My list could go on and is well documented on this blog. Hopefully there is sufficient desire and will to enact meaningful coordination and integration across jurisdictional lines.
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(AOB) - New relationships and unity among Orthodox Christian youth workers are the result of diligent efforts by the Committee for Youth, one of the very active committees of the Assembly of Canonical Orthodox Bishops of North and Central America.
The committee’s members are Bishop Thomas (Antiochian Orthodox Christian Archdiocese), Metropolitan Alexios (Greek Orthodox Archdiocese) and Bishop Irineu (Orthodox Church in America). As with all of the Assembly’s committees, clergy and lay consultants support the work of the committee. The Committee for Youth has more than sixty consultants with extensive experience and knowledge of Orthodox youth and youth programs.
One of the fruits of the committee’s efforts has been new relationships and increased collaboration among jurisdictional youth directors. “Prior to the committee’s formation, a handful of jurisdictional youth directors would meet occasionally,” says His Grace Bishop Thomas, the chairman of the committee. “Now there are 17 who meet in person and by phone, representing every jurisdiction in the Assembly. An additional fifty-three youth workers work alongside them, as consultants to the committee. They’ve become a family of Orthodox youth workers, sharing information and resources.”
The youth directors and youth workers held their most recent meeting in Austin TX in January, just before the Committee for Youth’s annual face-to-face meeting.
The increased collaboration is leading to a better understanding of available Orthodox youth programs, better coordination between the jurisdictions, and a deeper understanding of the challenges our youth face in living an Orthodox Christian life.
The committee has also created a database of Orthodox youth programs, the first of its kind. Previously, there was no central repository of such information. I wonder when we will be able to see it?
“We’ve learned that there are a whole lot of people doing fantastic Orthodox youth work,” says Fr. Joseph Purpura, Chair of the Department of Youth and Parish Ministries for the Antiochian Orthodox Christian Archdiocese and facilitator for the committee. “You might expect that we would find redundancy across jurisdictions, but in fact it’s just the opposite – we’ve discovered that between us we have a wealth of programming, material and resources. It means more opportunities for all our youth.” Every bishop and youth director has received an electronic version of the database, which will be updated annually.
The Committee for Youth is encouraging jurisdictions to publicize one another’s events and promote the idea that youth can participate in any Orthodox program, regardless of jurisdiction. The committee hopes that its efforts will result in more opportunities for youth to grow in the faith and more opportunities for youth to form relationships with one another.
“There’s a real desire on the part of all involved to share our programs and to bring our kids together. The younger we reach them, the better,” says Bishop Thomas.
(The Telegraph) - There's a quaint Anglican concept of the universal Church known as the "branch theory". This claims that there are three main branches to apostolic Christianity: Roman, Orthodox and Anglican. It's much favoured by Church of England clerics who aren't very keen on "Romans", as they call Catholics, and convey their anti-Papist sentiment in pro-Orthodox code, forever banging on about the riches of Byzantine spirituality, the mystical power of icons, etc. Richard Chartres, the Bishop of London, is an example of this breed.
What these pro-Orthodox Anglicans don't stress is that ordaining women priests was just as great an obstacle to unity with Constantinople and Moscow and it was to unity with Rome. And women bishops? Metropolitan Hilarion, head of ecumenical relations for the Moscow Patriarchate, delivered a pretty blunt message to the new Archbishop of Canterbury last weekend (H/T Gillibrand):The introduction of the institution of female bishops will lead to the elimination of even a theoretical possibility of the Moscow patriarchate recognising the church hierarchy of the Anglican church, the communications service of the Department of External Church Relations reported on Saturday.
Even a theoretical possibility, note. This is exactly the same message coming from Rome (please don't kid yourself that a change of Pope will make any difference). Of course, Hilarion's warning won't stop the C of E eventually ordaining women bishops, but let's be clear about the consequences: the Orthodox Churches, following the lead of Moscow, will finally conclude that the Church of England is a protestant denomination with High liturgical trappings but outside the apostolic succession. Cue creaking of timber as the branch theory falls apart.
(YLE) - A former Orthodox minister has lodged a complaint with the Parliamentary Ombudsman, challenging the Orthodox church’s laws of celibacy. Kuisma Suopela filed the complaint after he was defrocked as deacon of the Oulu diocese when he married for a second time.
At the end of 2012 a bishop’s conference removed Suopela’s minister’s rights and demoted him to the level of a layman. The caucus deemed that according to the church’s celibacy laws, the widower priest should have lived a life of celibacy, rather than remarry.
While the Orthodox religion may ordain married men as priests, it bans ministers who become widowers from tying the knot a second time once they have been ordained.
“The bishops took the view than canonical law takes precedence over secular laws. On that basis they can bypass secular laws, violate workers rights and even basic human rights. We have to consider this. According to Orthodox canonical law – or rather the bishops interpret the canonical law such that – a widower priest should be celibate, nor can he remarry,” Suopela told Yle’s A-studio programme.
“The bishops interpret the canonical law on a case by case basis and I might even say they do so arbitrarily,” Suopela added.
From the invaluable resource orthodox.net, "Why is the curtain left half open?"
If the closing of the curtain halfway at the Presanctified Liturgy has nothing to do with veiling the already-consecrated Lamb, while leaving the unconsecrated wine unveiled, then what is the basis for this unique rubric?
The hypothesis that the curtain is used to veil the consecrated Gifts during the Presanctified Liturgy contradicts the use of the curtain at the full Divine Liturgy, where the curtain is closed fully after the Great Entrance, when the Gifts are not yet consecrated, but is opened for their consecration and remains open after their consecration until the communion of the clergy.
Nikol'sky, in his "Aid to the Study of the Liturgical Typicon of the Orthodox Church," writes as follows:
'At the Liturgy of the Presanctified Gifts, after the transfer of the Holy Gifts, the curtain is partly closed (its first half) and opened (its second half). It is closed for the same reason that it remains closed also at the full Liturgy after the Great Entrance, namely that the Entrance recalls the going of the Lord to His passion and is the unattainable mystery of the salvation of men, hidden from many ages and generations (Col 1:26) -- the mystery of the bloodless sacrifice of the Lord, "who is the God of ineffable and invisible mysteries, and with whom are the hidden treasures of wisdom and knowledge" (prayer at the Presanctified Liturgy after the Great Entrance). The curtain ought to be open after the Great Entrance, during the Litany before "Our Father," for the reason that at this time it remains open also at the full Liturgy. As at the full Liturgy, so also at the Liturgy of the Presanctified Gifts, at this time the consecrated Gifts are on the Holy Table, and the people (with the curtain open), while contemplating the sacrifice offered for the sins of the world, call with boldness upon the Heavenly God as Father and say: "Our Father."'
According to Nikol'sky, then, the half-open, half-closed curtain after the Great Entrance at the Presanctified Liturgy serves two functions:
In general, I think that the history, use and significance of the curtain is something that needs a lot more study and elucidation.
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The hypothesis that the curtain is used to veil the consecrated Gifts during the Presanctified Liturgy contradicts the use of the curtain at the full Divine Liturgy, where the curtain is closed fully after the Great Entrance, when the Gifts are not yet consecrated, but is opened for their consecration and remains open after their consecration until the communion of the clergy.
Nikol'sky, in his "Aid to the Study of the Liturgical Typicon of the Orthodox Church," writes as follows:
'At the Liturgy of the Presanctified Gifts, after the transfer of the Holy Gifts, the curtain is partly closed (its first half) and opened (its second half). It is closed for the same reason that it remains closed also at the full Liturgy after the Great Entrance, namely that the Entrance recalls the going of the Lord to His passion and is the unattainable mystery of the salvation of men, hidden from many ages and generations (Col 1:26) -- the mystery of the bloodless sacrifice of the Lord, "who is the God of ineffable and invisible mysteries, and with whom are the hidden treasures of wisdom and knowledge" (prayer at the Presanctified Liturgy after the Great Entrance). The curtain ought to be open after the Great Entrance, during the Litany before "Our Father," for the reason that at this time it remains open also at the full Liturgy. As at the full Liturgy, so also at the Liturgy of the Presanctified Gifts, at this time the consecrated Gifts are on the Holy Table, and the people (with the curtain open), while contemplating the sacrifice offered for the sins of the world, call with boldness upon the Heavenly God as Father and say: "Our Father."'
According to Nikol'sky, then, the half-open, half-closed curtain after the Great Entrance at the Presanctified Liturgy serves two functions:
- the function of the closed curtain after the Great Entrance at the full Liturgy and
- the function of the open curtain during and after the consecration of the Holy Gifts at the full Liturgy.
In general, I think that the history, use and significance of the curtain is something that needs a lot more study and elucidation.
Tuesday, March 26, 2013
Monday, March 25, 2013
I tend to agree with Fr. Thomas Hopko on this point. Because we can have innumerable icons on the walls in our modern age, that doesn't mean we should do so. Nor does an abundance of icons mean they will be treated with their due respect. Nor do I think, as Fr. Hopko states, that icons should be on books, booklets, clothes or the like. Icons are icons and not adornments.
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(AFR) - As we celebrate the Triumph of Orthodoxy and the victory over iconoclasm, Fr. Tom Hopko gives a personal reflection on icons and their use and misuse.
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| (OCA) - His Beatitude, Metropolitan Tikhon, delivered the homily at the celebration of Sunday of Orthodoxy Vespers at Saints Peter and Paul Antiochian Orthodox Church on Sunday evening, March 24, 2013. Clergy and faithful from parishes across the US capital region attended the service, marking the restoration of icons to their proper use in the Church’s liturgy in AD 842. |
Pan-Orthodox Vespers, as I have experienced it in travels across the US, has the same general feel every time I go. You often see the same faces over and over. They are the same people you see at local conferences, the same people who sing in pan-Orthodox choirs, that attend ordinations, etc.
Somewhere in the room is a noisy baby or one that likes to throw things. This has at times been one of my brood. Some people dress up and others are in t-shirts and blue jeans (in the South you will definitely see sandals). At the periphery of the sanctuary are the people (usually 2-3) who disdain pews and refuse to be near them. There is the person who is supposed to take pictures of the event and the 5-10 people who choose to augment the photographer's efforts with their own camera-phone portfolios - these photos pop up on Facebook or blogs that same night, which is a solid week or more before the official photos are posted.
There are never enough service booklets. The people that get there early give one to every member of their family and there is rarely a redistribution of booklets for those who come in later. Many people will sing along regardless of their possession of a book or familiarity with the music or translation of what is being sung. There is an amazing variety of wording in America for even the most basic prayers of the Church. I know 4 Our Fathers, 3 Trisagia, a different doxology for every parish I visit, and that's just the normal introductory prayers.
The service is often a shell of the full service one would expect at their home parish. Being an infrequently celebrated service, there are always a few moments of confusion in the altar when entrances or changes of clothes are called for. Most of the congregation doesn't notice and the rest bring it up as soon as the service is finished and they make their way towards the fellowship hall.
Usually a goodly number of children attend. Having attended a full Liturgy just hours ago they are raring to go outside and do something other than sit or stand in place in another room. That said, I have never seen a parish plan for the annual eventuality of gaggles of children roaming the church grounds. The halls are often filled to capacity with people and the temperature is just this side of sweltering. The food is, based on commentary I've heard, not Lenten enough or "we aren't a monastery" too Lenten. The bookstore is usually open and people buy all manner of things, many of which had not been touched in years.
This a good opportunity to see the variety inherent in the American Orthodox experience. For people who have only ever attended one parish many things they assumed were obligatory or "Tradition" are now visibly optional. Other things they never even pondered are immediately visible. If parishes are smart they'll bring flyers for their annual pysanky sale, ethnic festival, retreat, or other event because there is little chance other parishes will hear about them otherwise.
Looking forward to next weekend's pan-Orthodox event.
(Fund for Assistance) - "Holy Cross Monastery - a story of survival" is a documentary about the life and difficulties of a small English-speaking Russian Orthodox monastic community in the mountains of West Virginia. The film shows daily life at the monastery and the far-reaching effect this small impoverished community has on the monastery's neighbors and pilgrims and even the world.
Thursday, March 21, 2013
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(OCA) - His Eminence, Metropolitan Hilarion [Alfeyev] of Volokolamsk, who chairs the Moscow Patriarchate’s Department of External Church Relations, welcomed His Beatitude, Metropolitan Tikhon, Primate of the Orthodox Church in America, for the celebration of the Great Kanon of Saint Andrew of Crete at Rome’s Russian Orthodox Church of Saint Catherine on Wednesday evening, March 20, 2013. Accompanying Metropolitan Tikhon was Archpriest Eric G. Tosi, OCA Secretary.
Both hierarchs were in Rome for the Installation of Pope Francis, held one day earlier.
Saint Catherine Church was recently built in the vicinity of the centrally located Vatican to serve the city’s growing number of Russian and other Orthodox Christians.
At the conclusion of the service, Metropolitan Hilarion offered formal greetings to Metropolitan Tikhon. The English text, translated by Alexis Liberovsky, OCA Archivist, appears below in its entirety.
Greeting of His Eminence, Metropolitan Hilarion of Volokolamsk to His Beatitude, Metropolitan Tikhon Saint Catherine Russian Orthodox Church Rome, Italy March 20, 2013
Your Beatitude, Most Blessed Tikhon, Archbishop of Washington, Metropolitan of All America and Canada!
Allow me to greet you warmly today at the Church of Saint Catherine located on one of the hills of the Eternal City. By Divine Providence, you attended the enthronement of the newly elected Pope of Rome. Yesterday, we witnessed this solemn ceremony together and today we together read the Great Penitential Canon of Saint Andrew of Crete, as for our Orthodox Church, it is the first week of Great Lent. It just so happens that another similar event is taking place this week. Tomorrow, the newly elected Archbishop of Canterbury will be enthroned in London and I must depart to go there immediately after this service.
This New Year has also been marked by the elevation of new primates of Local Orthodox Churches - the Patriarchs of Antioch and Bulgaria, in whose enthronements I also had the opportunity to participate.
The year began with the enthronement of Your Beatitude. The Lord deigned you to undertake the primacy of the Orthodox Church in America in a difficult time, when you were chosen as Primate to restore order in your Church and to encourage its flock towards unity.
The Orthodox Church in America stems from the sowing of salvific seeds by missionaries of the Russian Orthodox Church, who brought Orthodoxy to the North American continent in the 18th and 19th centuries. Initially, they preached the Orthodox faith in Alaska, then on the west coast, and finally on the east coast. The great hierarch of the Russian Church, Saint Tikhon, Patriarch of All Russia, whose name that you bear, served on the American continent for a number of years. It is his vision, the vision of a united Orthodox Church in North America, which laid the foundation for the Orthodox Church in America. While Saint Tikhon’s prophetic vision has yet to be realized, the various Orthodox jurisdictions ministering in North America today are striving towards spiritual and internal unity, despite remaining administrative divisions.
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This church, erected here in ancient Rome, is also one of the fruits of the outreach efforts of the Russian Orthodox Church. But this church does not exist here for any missionary or proselytizing purposes, but rather for our compatriots—Orthodox Christians living in this country – to provide for them the salvific haven of the Holy Orthodox Church, in which they were nurtured, which they love and to which they remain faithful while living in a heterodox environment.
Today, while I was in the building of the Vatican Secretariat of State awaiting an audience with the Pope, I was shown a view of the city of Rome from the window there. This window is directly below the windows of the papal apartment, where previous pontiffs resided, and where the newly elected Pope will also live. I must say that this panoramic view of ancient Rome is much embellished by the tower and dome of our Saint Catherine Church. Every morning, when the Pope wakes up and looks out the window, he sees the Eternal City, including our belfry. I mentioned this to him today. I hope that he remembers this and will gladly gaze upon our church, which graces the skyline of this beautiful and ancient city.
Wednesday, March 20, 2013
Vatican City (AsiaNews) - The ecumenical patriarch of Constantinople has invited Pope Francis to travel with him to the Holy Land next year to mark the fiftieth anniversary of the embrace between Patriarch Athenagoras and Paul VI, the pioneers of Catholic-Orthodox dialogue. During their private meeting, Bartholomew and Francis explored possible paths towards unity, including theological dialogue, environmental defence, and a visit to the Fanar, after going through proper diplomatic channels.Earlier, when the pontiff met Christian and other religious leaders, Bartholomew I was the only one who addressed Pope Francis. For the patriarch, Christians must bear witness in a credible way through "Church unity" in order to cope with the world's economic crisis and to counter "worldly trends" that limit life to its earthly horizons. Bartholomew's words reflect the pontiff's notion of stewardship, which he presented yesterday during his inaugural mass.
All this is evidence of the great unity between the two leaders. When Pope Francis introduced the patriarch, he called him, off the cuffs, "my brother Andrew" underscoring the blood ties between the two apostles patrons of the two Churches, Andrew of Constantinople and Peter of Rome, the "first one to be called" and the "first one among the apostles".
Like Francis, Bartholomew referred to Benedict XVI "as a mild man who distinguished himself by his theological knowledge and charity."
When he spoke about the "task and huge responsibilities" that await the pope, he said that "the unity of Christian Churches" was "the first and most important of our concerns" in order to ensure that "our Christian witness is seen to be credible near and far." Hence, it is necessary to continue "the theological dialogue" between Catholics and Orthodox, based on the experience and tradition of the first undivided thousand years.
The world's economic crisis is another "imperative," requiring that "those who have more give more" so that "justice can ensure peace".
The pope, Bartholomew said, has a "long and valued ministry as a Good Samaritan in Latin America. [. . .] Like few others, he has known the bitterness and suffering of human misery."
Echoing what Pope Francis said yesterday in his homily, Bartholomew also noted that "We have a duty to feed the hungry, clothe the naked, cure the sick".
The patriarch went on to praise the pope for "his choice of simplicity," a necessity if we want to correct the "worldly notions" that have emerged among Christians and others that weaken the notions of justice, mercy and cooperation among men by encouraging them to remain too attached to the earthly things.
"The Church," said Bartholomew, "blesses earthly life but does not limit its mission to it." We must correct "worldly notions" so that man can return to the "original beauty, that of charity."
From Fr. Ted's blog "Reading The Scriptures in an Orthodox Manner":
One of the common concerns for devout Orthodox Christians is the desire to read the Scriptures in an Orthodox manner. Especially many converts are concerned about this – they learned the importance of the Scriptures in the Christian tradition from which they came, but now that they have become Orthodox Christians they want to know how to read the Scriptures within Orthodox Tradition. They embraced Orthodoxy welcoming its understanding of Christ, the Holy Trinity, and salvation but now want to make sure they also read the Bible through an Orthodox perspective rather than retaining perspectives on Scripture learned from their days in other Christian traditions.
While Orthodoxy claims to understand the Scriptures through the Patristic Tradition that does not readily translate to a quick and easy interpretive trick or exegetical method. For the Fathers saw the Scriptures as a treasury of the richness of God’s revelation and wisdom, and they used many interpretive tools to reach their understanding of what God is revealing to us.
There is an interesting passage in the writings of St. Isaac the Syrian (7th Century) in which he describes reading the scriptures as one of the ministries of the Church which is also an ascetical path to which some Christians are called. He points out, however, that this ministry of interpreting Scriptures is to be done within the spiritual tradition of the Church. Reading Scripture for St. Isaac is not the same discipline as studying other literature.
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While Orthodoxy claims to understand the Scriptures through the Patristic Tradition that does not readily translate to a quick and easy interpretive trick or exegetical method. For the Fathers saw the Scriptures as a treasury of the richness of God’s revelation and wisdom, and they used many interpretive tools to reach their understanding of what God is revealing to us.
There is an interesting passage in the writings of St. Isaac the Syrian (7th Century) in which he describes reading the scriptures as one of the ministries of the Church which is also an ascetical path to which some Christians are called. He points out, however, that this ministry of interpreting Scriptures is to be done within the spiritual tradition of the Church. Reading Scripture for St. Isaac is not the same discipline as studying other literature.
“… and if there is someone with the ability, the reading (of Scripture) too, though this person cannot, and is not permitted at all to, perceive the (full) sense of what he is reading, even though he may be very learned and highly educated in the habit of ordinary reading and in the exact rendering of the words. As for the exact meaning, corresponding to the spiritual significance, this is something which, in accordance with the growth of the inner person in the ascetic life and (his) hidden progress, the divine power will cause him to taste—that power which acts as a guide to him on the great and extensive ocean of stillness.” (St. Isaac the Syrian, ISAAC OF NINEVEH: THE SECOND PART, p 138)
St. Isaac equates the reading of Scripture for its exact meaning with finding the spiritual significance of the text. Discovering this exact meaning of what God has placed in the words/text of the Scriptures comes about only as there is spiritual growth in the inner person who is following an ascetic discipline. Understanding the Scriptures cannot come about just by learning the right hermeneutic or exegetical method – it requires one to be growing spiritually and to be following the discipline of a Christian community. Understanding the Word of God is not a matter of getting university degrees, but of becoming a disciple of Christ the Teacher.
Finding the spiritual significance of any text of Scripture is an Orthodox interpretive goal. Following that line of thinking we might consider what spiritual significance St. Andrew of Crete (d. 712AD?) found in some of the early chapters of Genesis. St. Andrew was writing about the same time as St. Isaac or a decade or two after him. St. Andrew’s reading of Scripture comes through in his famous Great Canon of Repentance which is sung in the 5th and 1st weeks of Great Lent in the Orthodox tradition. We can look at a few of the poetic verses which St. Andrew composed to get a sense of his understanding of the spiritual significance of Scriptural narratives.
Finding the spiritual significance of any text of Scripture is an Orthodox interpretive goal. Following that line of thinking we might consider what spiritual significance St. Andrew of Crete (d. 712AD?) found in some of the early chapters of Genesis. St. Andrew was writing about the same time as St. Isaac or a decade or two after him. St. Andrew’s reading of Scripture comes through in his famous Great Canon of Repentance which is sung in the 5th and 1st weeks of Great Lent in the Orthodox tradition. We can look at a few of the poetic verses which St. Andrew composed to get a sense of his understanding of the spiritual significance of Scriptural narratives.
Complete article here.
(National Review) - The Irish Independent reports:
The Daily Telegraph quotes the archbishop:The entire wealth of the Church is at the disposal of the country…so that we can stand on our own two feet and not on those of foreigners.
That’s the spirit.
(Vatican Radio) On Wednesday, March 20 2013, Pope Francis received several dozen representatives of the various Christian Churches and other world religions, who attended the Pope’s inauguration.
Among them were several leaders from the Orthodox Church, Orthodox Oriental Church, the Anglican Communion, and various Protestant churches, including the Lutheran, Baptist and Methodist churches. Representatives from the Jewish and Muslim faiths were also present.
Please find below Vatican Radio's translation of the Pope's discourse:
Dear Brothers and Sisters,
First of all, heartfelt thanks for what my Brother Andrew told us. Thank you so much! Thank you so much!
It is a source of particular joy to meet you today, delegates of the Orthodox Churches, the Oriental Orthodox Churches and Ecclesial Communities of the West. Thank you for wanting to take part in the celebration that marked the beginning of my ministry as Bishop of Rome and Successor of Peter.
Yesterday morning, during the Mass, through you , I recognized the communities you represent. In this manifestation of faith, I had the feeling of taking part in an even more urgent fashion the prayer for the unity of all believers in Christ, and together to see somehow prefigured the full realization of full unity which depends on God’s plan and on our own loyal collaboration.
I begin my Apostolic Ministry in this year during which my venerable Predecessor, Benedict XVI, with true inspiration, proclaimed the Year of Faith for the Catholic Church. With this initiative, that I wish to continue and which I hope will be an inspiration for every one’s journey of faith, he wished to mark the 50th anniversary of the Second Vatican Council, thus proposing a sort of pilgrimage towards what for every Christian represents the essential: the personal and transforming relationship with Jesus Christ, Son of God, who died and rose for our salvation. This effort to proclaim this eternal treasure of faith to the people of our time, lies at the heart of the Council's message.
Together with you I cannot forget how much the council has meaning for the ecumenical journey. I like to remember the words that Blessed John XXIII, of whom we will soon mark 50 years since his death, when he gave his memorable inauguration speech: "The Catholic Church therefore considers it her duty to work actively so that there may be fulfilled the great mystery of that unity, which Christ Jesus invoked with fervent prayer from His heavenly Father on the eve of His sacrifice. She rejoices in peace, knowing well that she is intimately associated with that prayer ".
Yes, dear brothers and sisters in Christ, let us all be intimately united to our Saviour's prayer at the Last Supper, to his invocation: ut unum sint. We call merciful Father to be able to fully live the faith that we have received as a gift on the day of our Baptism, and to be able to it free, joyful and courageous testimony. The more we are faithful to his will, in thoughts, in words and in deeds, the more we will truly and substantially walk towards unity.
For my part, I wish to assure, in the wake of my predecessors, the firm wish to continue on the path of ecumenical dialogue, and I thank you, the Pontifical Council for the Promotion of Christian Unity, for the help it continues to offer in my name, for this noble cause. I ask you, dear brothers and sisters, to bring my cordial greetings to the Churches and Christian communities who are represented here. And I ask you for a special prayer for me so that I can be a pastor according to the heart of Christ.
And now I turn to you, distinguished representatives of the Jewish people, to whom we are bound by a very special spiritual bond, from the moment that, as the Second Vatican Council said, "thus the Church of Christ acknowledges that according to God’s saving design, the beginnings of her faith and her election are found already among the Patriarchs, Moses and the prophets".(Decree Nostra Aetate, 4). I thank you for your presence and trust that with the help of the Almighty, we can continue that fruitful fraternal dialogue that the Council wished for. And that it is actually achieved, bringing many fruits, especially during the last decades .
I greet and thank cordially all of you, dear friends belonging to other religious traditions; firstly the Muslims, who worship the one living and merciful God, and call upon Him in prayer. I really appreciate your presence, and in it I see a tangible sign of the wish to grow in recipricol trust and in cooperation for the common good of humanity.
The Catholic Church is aware of the importance of the promotion of friendship and respect between men and women of different religious traditions – this I wish to repeat this: the promotion of friendship and respect between men and women of different religious traditions – this is attested evident also in the valuable work undertaken by the Pontifical Council for Interreligious Dialogue. The Church is equally aware of the responsibility that each of us bring towards our world, abd to the whole of creation, that we must love and protect. And we can do a lot for the good of the less fortunate, for those who are weak and suffering, to promote justice, to promote reconciliation, to build peace.. But above all, we must keep alive in our world the thirst for the absolute, and must not allow the vision of the human person with a single dimension to prevail, according to which man is reduced to what he produces and to what he consumes: this is one most dangerous threats of our times.
We know how much violence has been provoked in recent history by the attempt to eliminate God and the divine from the horizon of humanity, and we feel the need to witness in our societies the original openness to transcendence that is inherent in the human heart. In this we feel the closeness also of those men and women who, while not belonging to any religious tradition, feel, however the need to search for the truth, the goodness and the beauty of God, and who are our precious allies in efforts to defend the dignity of man, in the building of a peaceful coexistence between peoples and in the careful protection of creation.
Dear friends, thank you for your presence. To all, I offer my cordial and fraternal greetings.
Tuesday, March 19, 2013
I post on the Ukrainian situation on occasion and often forget to give any context. The UOC-MP is the universally recognized body tied to Moscow. The UAOC and UOC-KP are not and have not unified because of conflicts in a few areas (chiefly the UAOC request for the removal of the UOC-KP patriarch as a precondition).
(RISU) - Last week in an interview to Kp.ua, the Administrator of the Ukrainian Orthodox Church-Moscow Patriarchate (UOC-MP) Metropolitan Antonii (Pakanych) of Boryspil spoke about the prospects of the dialogue with the Kyivan Patriarchate, Religion.in.ua reported.
In his interview, Metropolitan Antonii stressed that the UOC-MP is prepared to carry on the dialogue with the Ukrainian Autocephalous Orthodox Church (UAOC) and the Ukrainian Orthodox Church-Kyivan Patriarchate (UOC-KP) and that the UOC-MP “now has an official dialogue with the Ukrainian Autocephalous Orthodox Church.” He admitted that no dialogue with the Kyiv Patriarchate has been launched and that “only consultations were conducted on a possible format of the dialogue.”
In answer to the question “why it was not possible even to start a dialogue with the Kyivan Patriarchate,” Metropolitan Antonii answered, “Many ordinary members of our church still remember the conflicts of 1990s, the struggle for church buildings, clashes between communities including the attempt to seize the Kyiv Cave Monastery. This considerably complicates the preparation of the dialogue. In addition, there are serious differences between our church and the Kyivan Patriarchate regarding possible ways of overcoming the divide. Our church insists that all those who deliberately broke the connection with the world Orthodoxy should repent and return to the church communication. However, the Kyivan Patriarchate does not admit its guilt in the tragedy of the church divide. But despite these difficulties, we believe that the Lord will open to us ways to overcome the church divide in Ukraine.”
More information available here.
The Orientale Lumen Conference agenda provides a balance of three components: a variety of prayer services for the soul, plenary speeches by leading theologians and ecumenists for the mind, and opportunities for fellowship for the heart. Attendees include lay persons, clergy, theologians, and church leaders who interact on an informal basis and learn from each other's traditions.
Plenary Speakers
Metropolitan Kallistos of Diokleia
Ecumenical Patriarchate of Constantinople, Oxford
Archbishop Cyril Vasil' (invited)
Congregation for Eastern Churches, The Vatican
Metropolitan Christopher (invited)
Orthodox Church of the Czech
and Slovak Lands, Prague
Sr. Dr. Vassa Larin
University of Vienna, Austria
Deacon Sabatino Carnazzo
Institute of Catholic Culture, McLean, VA
Dr. Sebastian Carnazzo
Our Lady of Guadalupe Seminary, Denton, NE
Msgr. George Dobes (Moderator)
Military Chaplains Association, Washington, DC
Plenary Speakers
Metropolitan Kallistos of Diokleia
Ecumenical Patriarchate of Constantinople, Oxford
Archbishop Cyril Vasil' (invited)
Congregation for Eastern Churches, The Vatican
Metropolitan Christopher (invited)
Orthodox Church of the Czech
and Slovak Lands, Prague
Sr. Dr. Vassa Larin
University of Vienna, Austria
Deacon Sabatino Carnazzo
Institute of Catholic Culture, McLean, VA
Dr. Sebastian Carnazzo
Our Lady of Guadalupe Seminary, Denton, NE
Msgr. George Dobes (Moderator)
Military Chaplains Association, Washington, DC
The Orientale Lumen Conference agenda provides a balance of three components: a variety of prayer services for the soul, plenary speeches by leading theologians and ecumenists for the mind, and opportunities for fellowship for the heart. Attendees include lay persons, clergy, theologians, and church leaders who interact on an informal basis and learn from each other's traditions.
Orientale Lumen XVII - Washington, DC - June 17-20, 2013
"Vision of a Reunited Church"
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Metropolitan Kallistos of Diokleia
Ecumenical Patriarchate of Constantinople, Oxford
Archbishop Cyril Vasil' (invited)
Congregation for Eastern Churches, The Vatican
Metropolitan Christopher (invited)
Orthodox Church of the Czech
and Slovak Lands, Prague
Sr. Dr. Vassa Larin
University of Vienna, Austria
Deacon Sabatino Carnazzo
Institute of Catholic Culture, McLean, VA
Dr. Sebastian Carnazzo
Our Lady of Guadalupe Seminary, Denton, NE
Msgr. George Dobes (Moderator)
Military Chaplains Association, Washington, DC
Orientale Lumen EuroEast IV - Bratislava, Slovakia - July 8-11, 2013
"Saints Cyril and Methodius: Mission and Unity"
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Metropolitan Kallistos of Diokleia
Ecumenical Patriarchate of Constantinople, Oxford
Archbishop Cyril Vasil' (invited)
Congregation for Eastern Churches, The Vatican
Metropolitan Christopher (invited)
Orthodox Church of the Czech
and Slovak Lands, Prague
Sr. Dr. Vassa Larin
University of Vienna, Austria
Deacon Sabatino Carnazzo
Institute of Catholic Culture, McLean, VA
Dr. Sebastian Carnazzo
Our Lady of Guadalupe Seminary, Denton, NE
Msgr. George Dobes (Moderator)
Military Chaplains Association, Washington, DC
Here is who attended per the official documents. I'll add stories for each group as they become available.
Ecumenical Patriarchate
His All Holiness BARTHOLOMEW (Ecumenical Patriarch)
His Eminence Metropolitan GENNADIOS
His Eminence JOHN (Metropolitan of Pergamon)
His Eminence Metropolitan TARASIOS
Mr Karlos Irakli TARINAS
Greek Orthodox Patriarchate of Alexandria and All Africa
His Eminence Archbishop SERAPHIM
Greek Orthodox Patriarchate of Antioch and All the East
His Eminence Metropolitan SILUAN
Russian Orthodox Church
His Eminence Metropolitan HILARION
His Excellency Bishop SERGY
Hieromonk ANTONIY
Patriarchate of Georgia
His Eminence Metropolitan GERASIME
Reverend Father Gia ZVIADADZE
Reverend Father IOANE
Serbian Orthodox Church
His Eminence Metropolitan AMFILOHIJE
Protopresbyter Obren JOVANOVIC
Protodeacon Igor BALABAN
Patriarchate of Romania
His Eminence Metropolitan IOSIF
His Grace SILUAN
Revd Deacon EFREM
Orthodox Church of Cyprus
His Eminence Metropolitan NIKIFOROS
His Eminence Metropolitan ISAIAS
Orthodox Church of Greece
His Grace Bishop DIONYSIOS
Most Reverend Archimandrite IGNATIOS
Orthodox Church of Albania
His Eminence Metropolitan JOHN
Ukrainian Orthodox Church
His Eminence Metropolitan PLATON
His Eminence Metropolitan ANTONIY
Revd Archimandrite FILIPP
Orthodox Church in America
His Eminence Metropolitan TIKHON
Revd Father Eric TOSI
Updates
Russian Orthodox Church
Orthodox Church in America
Ecumenical Patriarchate
His All Holiness BARTHOLOMEW (Ecumenical Patriarch)
His Eminence Metropolitan GENNADIOS
His Eminence JOHN (Metropolitan of Pergamon)
His Eminence Metropolitan TARASIOS
Mr Karlos Irakli TARINAS
Greek Orthodox Patriarchate of Alexandria and All Africa
His Eminence Archbishop SERAPHIM
Greek Orthodox Patriarchate of Antioch and All the East
His Eminence Metropolitan SILUAN
Russian Orthodox Church
His Eminence Metropolitan HILARION
His Excellency Bishop SERGY
Hieromonk ANTONIY
Patriarchate of Georgia
His Eminence Metropolitan GERASIME
Reverend Father Gia ZVIADADZE
Reverend Father IOANE
Serbian Orthodox Church
His Eminence Metropolitan AMFILOHIJE
Protopresbyter Obren JOVANOVIC
Protodeacon Igor BALABAN
Patriarchate of Romania
His Eminence Metropolitan IOSIF
His Grace SILUAN
Revd Deacon EFREM
Orthodox Church of Cyprus
His Eminence Metropolitan NIKIFOROS
His Eminence Metropolitan ISAIAS
Orthodox Church of Greece
His Grace Bishop DIONYSIOS
Most Reverend Archimandrite IGNATIOS
Orthodox Church of Albania
His Eminence Metropolitan JOHN
Ukrainian Orthodox Church
His Eminence Metropolitan PLATON
His Eminence Metropolitan ANTONIY
Revd Archimandrite FILIPP
Orthodox Church in America
His Eminence Metropolitan TIKHON
Revd Father Eric TOSI
Updates
Russian Orthodox Church
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(mospat.ru) - On 18 March 2013, a delegation of the Moscow Patriarchate headed by Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations (DECR), arrived in Rome to attend the enthronement of Pope Francis. The DECR chairman and Bishop Sergiy of Solnechnogorsk, head of the Moscow Patriarchate’s Administrative Secretariat were met at the airport by the Rev. Milan Žust of the Pontifical Council for Promoting Christian Unity and hieromonk Antoniy (Sevryuk), rector of the Church of St. Catherine in Rome and secretary of the administration of the Moscow Patriarchate’s parishes in Italy.
Members of the delegation were accommodated at the House of St. Martha, where the new Pope is residing. A short meeting with Pope Francis took place at the refectory. The Pope warmly greeted Metropolitan Hilarion who introduced members of the delegation and conveyed cordial best wishes to Pope Francis from His Holiness Patriarch Kirill of Moscow and All Russia. The Pope said that he had offered special prayers for Patriarch Kirill at the divine service as it is a commemoration day of St. Cyril of Jerusalem according to the Julian calendar. He thanked Metropolitan Hilarion for the exhibition of Russian icons held in Buenos Aires last autumn with the St. Gregory the Theologian Charity Foundation’s assistance. The future Pope visited the exhibition and keeps warm recollections of it.
The DECR chairman greeted other guests who arrived in Rome to attend the enthronement: Patriarch Bartholomew of Constantinople, Metropolitans John of Pergamon and Emmanuel of France (Patriarchate of Constantinople), Amfilohije of Montenegro and the Littoral (Serbian Orthodox Church), John of Korça (Albanian Orthodox Church), and Cardinal Christoph Schönborn, Archbishop of Vienna.
Attending the enthronement of Pope Francis as honorary guests will also be Metropolitan Anthony of Borispol, chancellor of the Ukrainian Orthodox Church, and Metropolitan Platon of Feodosia and Kerch, who served in Argentina during many years and was well acquainted with the new Pope.
Orthodox Church in America
(OCA) - As word comes in from Metropolitan Tikhon or Father Eric we’ll update you, but already we have a few of Father Eric’s photos sent earlier this morning from Rome. In the meantime, I was up at 4:30 a.m. to watch the CNN coverage of the inaugural Mass from Saint Peter’s Square. 100,000-200,000 worshippers and pilgrims from around the world, political leaders (including VP Joseph Biden), representatives of other religions and churches. Some 500 priests distributed communion to the crowd. During the Mass Pope Francis exchanged the kiss of peace with Ecumenical Patriarch Bartholomew and Armenian Catholicos Karekin II. I caught a glimpse of Metropolitan Tikhon standing with the other Orthodox bishops in a section next to the vested concelebrating Roman Catholic cardinals and bishops.
The Pope’s sermon after the Gospel (Matthew 1:16, 18-21,24a, read in Greek)—for the feast of Saint Joseph “the betrothed” emphasized Joseph’s role as protector, and drew out the message that we are all called to be protectors, custodians, stewards of one another, especially of the weakest among us and God’s creation (a theme that would resonate well with Patriarch Bartholomew, known as the “Green Patriarch” for his dedication to care for the environment.) He also spoke of protecting our hearts—fitting for the spiritual effort of Great Lent—since this is where actions good and bad have their seeds and take root.
At the close of the outdoor Mass, Pope Francis went back into Saint Peter’s Basilica and prayed before the tomb of Saint Peter, the first Bishop of Rome. Whatever differences still exist between us, it is gratifying to see Orthodox and Catholics coming together around the apostolic faith in the crucified and resurrected Lord Jesus Christ, whom Saint Peter witnessed, preached and died for.
Monday, March 18, 2013
The UK (and the EU more generally) is often a good indicator of how things can proceed, if unobstructed, in the US. Metropolitan Jonah warned his flock about where things would go if things they were left to fly on their current trajectory. Hopefully this bird strike will catch someone's attention.
(Christian Institute) - A local council has been accused of trying to edge out school chaplains, with its Deputy Leader wanting to keep out chaplains who back traditional marriage.
Scottish Borders Council Deputy Leader Catriona Bhatia raised concerns about chaplains who may be “anti-gay marriage”.
She insisted that religions are entitled to their views about traditional marriage, but they should not be introduced in schools.
’Stay away’
She said: “Parents may be comfortable with religious observance around Christmas, but a particular chaplain may be anti-gay marriage and introduce that into their service.
“How do we know what the content will be of the chaplain’s service? Some chaplains will stay away from issues such as that (gay marriage), but others may sway into it.
“Some religions have different rules and they are entitled to that, but they should not be introduced in our schools.”
Undesirable
The Scottish Borders Council denies that it is trying to silence chaplains, but its education committee did pass new guidelines.
The guidelines say that the “more traditional role of the chaplain may not prove desirable”.
Cllr Sandy Aitchison said more power is being given to head teachers so that they can control how religious observance is handled in a multicultural and largely secular society.
Kicked out
The civil liberties of public sector chaplains will be put at risk if marriage gets redefined.
Already, a police chaplain who voiced support for traditional marriage has been kicked out of Strathclyde Police.
The civil liberty concerns have been raised by leading human rights lawyers and the Scotland for Marriage campaign group.
Outcast
A Scotland for Marriage spokesman said: “If gay marriage becomes law, anyone who believes in traditional marriage will be treated like an outcast.”
He added: “Local councils, with political correctness surging through their veins, will be poised ready to stomp on anyone that disagrees.”
H/T: St. Elias blog
I'll leave the odd flute music to the side before I go further, but let me say that the very reason Pat. Sviatoslav believes the new Pope of Rome will be ecumenical is the very same reason the Orthodox (especially the Slav) Churches are not coming to the table. Regardless of your take on the Eastern Catholic Churches, one must admit that they are a point of contention between the two sides; the bridge-building theory has not fared the test of time well. The Major Archbishop (so named in no small part as to not cause further issues by calling him a Patriarch even if he enjoys almost all the same powers and responsibilities) will be joined with representatives of the OCA (Met. Tikhon), Constantinople (Ecumenical Patriarch Bartholomew), Moscow (Met. Hilarion), and other Orthodox hierarchs.
Some see this as ludicrous elbow rubbing with heretics while others see it as another step towards unity. Time will tell.
Returning to the flute music I am forced to ask why in the world would they use it? Given a millennia of musical resources to choose from both East and West, a flute solo seems better suited to.. well... anything else.
From the blog Charming the Birds from the Trees, some helpful tips for Lent.
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- Regardless of how you fast, fast every single day. This type of fasting helps wear down the passions and build spiritual endurance.
- Know exactly what the fasting regulations are and try to approximate them as best you can. Each Lent, try to be more strict yet humble.
- Particular concerns about fasting? Age, health issues, never fasted before, mixed-marriages? Speak with your priest.
- Be sure to recite the Lenten prayer of Saint Ephraim. If you cannot make prostrations just make bows or cross yourself.
- On weekends, we do not make prostrations and our fasting is slightly relaxed since Saturday and Sunday are holy days.
- The Lenten services and tones are offered only during the week –
strive to participate as much as possible in these services and the spirit of lent will rub off on you. - Sports and outdoor activities are not contrary to the Lenten spirit.
- Strive to avoid going to movies, parties, vacations, and other entertainments. This we do so we can have more time to devote to spiritual things.
- Confession and Holy Communion are central to securing the benefits of Lent. Without fail, we should receive the Sacraments during the period of Great Lent.
- Be mindful of what we look at and how much time we spend on TV and computer. Some give up TV for all of Lent. Others strictly limit their time and watch only educational and news programs. Surfing on the web? Hit the theological sites.
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