Showing posts with label Orthodox Church. Show all posts
Showing posts with label Orthodox Church. Show all posts

Friday, November 13, 2009

European Greek Orthodox and Roman Catholics Unite ... on Crucifix Ban

This from the BBC. A few snippets follow:

Although the Greek Orthodox Church has been at odds with Roman Catholicism for 1,000 years, the judicial threat to Christian symbols has acted as a unifying force.

The Greek Church has ostensibly [italics added by the Rambler] intervened in this case in response to an appeal by a Greek mother whose son is studying in Italy.

Helsinki Monitor is urging trade unions to challenge the presence of religious symbols in Greek schools.

The socialist government here is also considering imposing new taxes on the Church's vast fortune, but at the same time is urging it to do more to help immigrants and poor Greeks.
Read the entire article here.

Oh, and while you're at it, check out Touchstone Magazine's Mere Comments for this note of interest: Lithuania to EU: We Will Not Give Our Minors to Homosexualist Indoctrination.

And then there's this "old news" from Germany as reported over at LifeSiteNews, also covered here at Sign of the Times.

And some quarters wonder why parents might choose to home school their children, and why conversions and membership in Orthodox and Eastern Catholic Churches are on the rise.

(Hint: We don't cater to the current corrupt culture.)

Monday, September 14, 2009

Feast of the Cross

Exaltation and Procession of the Holy Cross
Taking place at the end of the Great Doxology


At the “Holy God” the priest and altar servers begin the procession with the Cross. The priest incenses the Cross three times, makes there metanias, and led by the altar servers, processes around the Church three times, coming to stand before the Analogion. After the final “Holy God”, the priest exclaims, “Wisdom! Let us stand!” The Cross is placed on the Analogion. As the priest censes the four sides of the Analogion, the people sing:

The Troparion of the Cross in Tone One
O Lord, save your people and bless your inheritance. Grant victory to our country over its enemies, and preserve your community by the power of your Cross.

The priest makes three prostrations before the Holy Cross. He takes up the Cross and proclaims:

Priest: Have mercy on us, O God, in your great mercy; we pray to you, hear us and have mercy.

All: Lord have mercy! (forty times, after each priestly proclamation)

The priest makes the sign of the Cross three times, then slowly bends to the ground, rises, and raises the Holy Cross above his head. He lowers the Cross to the level of his chest, and again makes the sign of the Cross three times. Moving to the South side of the Analogion, facing North, he proclaims:

Priest: Again we pray for our civil authorities, protected by God, that they enjoy peace, health and salvation, and that the Lord God strengthen them in every good deed.

The priest elevates the Cross as before. Moving to the East side of the Analogion, facing West, he proclaims:

Priest: Again we pray for our father and Archbishop Cyril and all our brotherhood in Christ.

The priest elevates the Cross as before. Moving to the North side of the Analogion, facing South, he proclaims:

Priest: Again, we pray for all Orthodox Christians, and for their health, salvation and remission of their sins.

The priest elevates the Cross as before. Moving to the East side of the Analogion, facing West, he proclaims:

Priest: Again, we pray for all who serve or have served in this holy church, for their health, salvation and remission of their sins.

The priest elevates the Cross as before. Turning to the people, the priest makes the sign of the Cross over the people while the people chant

The Kontakion of the Cross in Tone Four
O Christ our God who chose by your free volition to be elevated upon the Holy Cross, grant your mercies to your new people who are called by your name. In your power gladden the hearts of our Public Authorities. Strengthen them in every good deed so that Your true alliance may be for them a weapon of peace and a standard of victory.

The Cross is placed on the Analogion. The priest makes two prostrations, kisses the Cross, and makes a third prostration while the Trisagion of the Cross is sung:

We bow in worship before your Cross, O Master,
and we give praise to your Holy Resurrection (three times)

Additional hymns from the Menaion (p. 123ff) are chanted while the people venerated the Holy Cross in a manner similar to the priest. After the final person has venerated the Cross, the Troparion of the Cross in Tone One is sung again and the Divine Liturgy begins.

Blessed is the Kingdom…
First Antiphon
O God, my God, attend to me; why have you forsaken me?
Through the intercessions...
(after each verse, and the Glory … Now and always…)

Far from my salvation are the words of my transgressions

O my God, I will cry to you by day but you will not hear

But you, the praise of Israel, well in a sanctuary

Glory … Now and always…

Second Antiphon
Why, O God, have you rejected us for ever?

O Son of God, who was crucified in the flesh,
save us who sing to you: Alleluia (after each verse)

Remember your congregation which you have acquired from the beginning

This is Mount Sion where you have dwelled

God is our eternal King; he has worked salvation in the midst of the earth
Glory … Now and always ….O Only-begotten Son

Third Antiphon
The Lord reigns, let the peoples tremble

Troparion of the Cross in Tone One
O Lord, save your people and bless your inheritance. Grant victory to our country over its enemies, and preserve your community by the power of your Cross. (after each verse)

He is enthroned upon the cherubim; let the earth shake

The Lord is great in Zion and supreme over all the peoples

Let them give thanks to your great name; for it is terrible and holy

Isodikon
(Entrance Hymn)

Exalt the Lord our God and worship at his holy mountain,
For the Lord our God is holy

O Son of God, who was crucified in the flesh,
save us who sing to you: Alleluia

Troparia and Kontakion
(Hymns of the day and seasonal hymn)

Troparion of the Cross in Tone One
O Lord, save your people and bless your inheritance. Grant victory to our country over its enemies, and preserve your community by the power of your Cross. (Three times)

The Kontakion of the Cross in Tone Four
O Christ our God who chose by your free volition to be elevated upon the Holy Cross, grant your mercies to your new people who are called by your name. In your power gladden the hearts of our Public Authorities. Strengthen them in every good deed so that Your true alliance may be for them a weapon of peace and a standard of victory.

At the Trisagion, the Trisagion of the Cross
We bow in worship before your Cross, O Master,
and we give praise to your Holy Resurrection (three times)


Prokimenon
(Responsory)
Chanter: Exalt the Lord our God! (all repeat)

Chanter: The Lord reigns; let the peoples tremble!

All: Exalt the Lord our God

Chanter: Exalt the Lord!

All: The Lord our God!

The Liturgy of the Word

The reading from First Epistle of St Paul to the Corinthians
Brethren: The word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. For it is written, "I will destroy the wisdom of the wise, and the cleverness of the clever I will thwart." Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.

Alleluia

Remember your congregation
which you have acquired from the beginning

But God is our eternal king;
He has worked salvation in the midst of the earth

The reading from the Holy Gospel according to St John
At that time: The chief priests and the elders of the people took counsel against Jesus to put him to dath; they led him to Pilate and crie out, "Crucify him, crucify him!" Pilate said to them, "Take him yourselves and crucify him, for I find no crime in him." The Jews answered him, "We have a law, and by that law he ought to die, because he has made himself the Son of God." When Pilate heard these words, he was the more afraid; he entered the praetorium again and said to Jesus, "Where are you from?" But Jesus gave no answer. Pilate therefore said to him, "You will not speak to me? Do you not know that I have power to release you, and power to crucify you?" Jesus answered him, "You would have no power over me unless it had been given you from above; therefore he who delivered me to you has the greater sin." When Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Pavement, and in Hebrew, Gab'batha. Now it was the day of Preparation of the Passover; it was about the sixth hour. He said to the Jews, "Behold your King!" They cried out, "Away with him, away with him, crucify him!" Pilate said to them, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar." Then he handed him over to them to be crucified. So they took Jesus, and he went out, bearing his own cross, to the place called the place of a skull, which is called in Hebrew Golgotha. There they crucified him, and with him two others, one on either side, and Jesus between them. Pilate also wrote a title and put it on the cross; it read, "Jesus of Nazareth, the King of the Jews." Many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. So the soldiers did this. But standing by the cross of Jesus were his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, "Woman, behold, your son!" Then he said to the disciple, "Behold, your mother!" And from that hour the disciple took her to his own home. After this Jesus, knowing that all was now finished, said (to fulfill the scripture), "I thirst." When Jesus had received the vinegar, he said, "It is finished"; and he bowed his head and gave up his spirit. Since it was the day of Preparation, in order to prevent the bodies from remaining on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away. So the soldiers came and broke the legs of the first, and of the other who had been crucified with him; but when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water.

Hirmos to the Virgin in Tone Eight
O Mother of God, you became a mystical Paradise, when without tilling you brought forth Christ our God, by whom the life-giving Tree of the Cross was planted on earth. Therefore seeing Him on the Cross, we adore Him and we magnify you!

Kinonikon (Communion Hymn)
The light of your countenance
has been manifested toward us, O Lord. Alleluia

Tuesday, August 25, 2009

Grist to the Mill

Over at Ierinikon, a nineteenth century tract from an Anglican source discusses the division of the Eastern and Western Church. While the author was an early proponent of the "branch" theory of ecclesiology, long refuted, it makes for interesting reading.

The comments, to date, are also worth consideration. I hope to see the conversation there continue.

The piece is entitled, "A Tractarian perspective"; the original title being:

On the Present Apparent Conflict Between “Orthodoxy” and “Catholicism"
From Dissertations on Subjects Relating to the “Orthodox” or “Eastern-Catholic” Communion (1853), by William Palmer, M.A., Fellow of St. Mary Magdalene College, Oxford, and Deacon.

Like all nineteenth century academic writing from the British Isles it's heady reading, but worth expanding one's twentyfirst century short attention span.

Tuesday, February 24, 2009

Bishop Hilarion Offers Hope and a Challenge

Bishop Hilarion Alfeyev is the most erudite and outspoken hierarch of the Russian Orthodox Church. The article linked below presents his thoughts on Orthodox missiology in the Twenty-first Century.

The challenges he discusses are the same as those of Eastern Catholic Churches, particularly as regards 'heritage' issues. (I believe Arcbishop Elias Zoghby, of blessed memory, would rejoice to stand with Bishop Hilarion on the points he raises) The hope for the future is firmly in God's hands, and the imperative for Christian Tradition to be firmly established requires of each of us the commitment to the Christian Faith and its unchanging values. Only in Christ is there hope for the future. Sayidna Hilarion is correct that those Churches descending from the Undivided Catholic Church of the first millennium must stand together in what we hold common, examine what differs between us, and press forward to bring the healing message of Salvation to a corrupt, blind, and an otherwise dying world.

Read Bishop Hilarion's lecture on Orthodox Mission in the Twenty-first Century here.

Monday, February 23, 2009

Clean Monday & St Elias Video on the Church Building as Catechesis

A joyous Clean Monday to all! For Eastern Catholics, today marks the beginning of the Great Fast. For those who wish to follow the readings, hymns and basic commemorations of the Byzantine Tradition, a search through this blog will provide several daily resources from years past. This year, I may not be a very active "blogger" during the Fast as several personal issues impede. I will, God willing, give a personal update on Presbytera shortly for those who have been praying for her.

Hat Tip to the New Liturgical Movement for a nice article on mystagogical catechesis and the below short video from St Elias Ukrainian Catholic Church in Brampton, Ontario.

Tuesday, January 27, 2009

Icon starts streaming myrrh at Cathedral of Christ the Savior

Moscow, January 27, Interfax - The Softener of Evil Hearts Mother of God Icon at the Cathedral of Christ the Savior in Moscow has started streaming myrrh.Vesti television channel reported citing evidence of numerous churchgoers that the icon was "streaming myrrh very intensively."In line with a long-standing church tradition, the icon has been specially brought to the Church Council meeting currently being held in Moscow, at which over 700 of its participants earlier cast their ballots to elect a new Patriarch of Moscow and All Russia.A tabulation commission member is expected to announce the result of the voting within minutes.

UPDATE: 2:00 pm edt - Metropolitan Kirill has been elected Patriarch of Moscow and all the Rus

UDATE2: http://www.russiatoday.com/news/news/36500

Monday, January 12, 2009

Superior Scribbler Award


My thanks to Josephus Flavius at Byzantine Texas for bestowing unto me a Superior Scribbler Award. I am in turn obliged to pick five bloggers of my own to proffer - understanding my solemn responsibility - the same accolade and provide the rules for them to follow:

  • Each Superior Scribbler must in turn pass the award on to 5 most-deserving Bloggy Friends.

  • Each Superior Scribbler must link to the author and the name of the blog from whom he/she has received the Award.

  • Each Superior Scribbler must display the award on his/her blog, and link to this post, which explains the award.

  • Each Blogger who wins the Superior Scribbler Award must visit this post and add his/her name to the Mr. Linky List (scroll down). That way, we’ll be able to keep up-to-date on everyone who receives this prestigious honor!

  • Each Superior Scribbler must post these rules on his/her blog.

    I now create thee, Superior Scribblers!

    1. In Caritate Non Ficta
    2. Orthodoxy Today Blog
    3. The Rosemary Tree
    4. A Catechumen's Tale
    5. Salt of the Earth


    and for bonus points...

    1. Glory to God for All Things
    2. Credo
    3. The Blogland of Earl Capps
    4. A Conservative Blog for Peace


    the list truly could go on and on...
  • Saturday, January 03, 2009

    Old News?

    In keeping with this blog's motto, I submit that while it will all too soon be three years "old", the homily delivered by the Patriarch of Constantinople on the occasion of the Pope of Rome's 2006 attendance at the Hierarchical Divine Liturgy for the Feast of St Andrew is worth our humble reflection. May we all increase our prayers for the Unity of the Faith and may the day soon come when we merely remember our divisions as a closed page of history.




    If we can recite the Holy Creed together in unison, why is there not unity among us?




    Also worth consideration, this link: http://cdn3.libsyn.com/thehiddenpearl/eastern_catholic_churches.mov?nvb=20090103150207&nva=20090104151207&t=03383a145aef47de3ba86

    It's a slow download, but also worthy of our consideration.

    (Just overlook the visual of the NAB {"Not a Bible"}.)

    Friday, December 05, 2008

    Pope Benedict XVI's Condolences for Death of Patriarch Alexis II

    2008-12-05
    VATICAN CITY, 5 DEC 2008 (VIS) - Benedict XVI has sent a telegram of condolence to the Holy Synod of the Russian Orthodox Church for the death of His Holiness Alexis II, Patriarch of Moscow and All the Russias.

    "I was profoundly saddened to receive news of the death of His Holiness Alexis II, Patriarch of Moscow and of All the Russias, and with fraternal affection I wish to convey to the Holy Synod and to all the members of the Russian Orthodox Church my most sincere condolences, assuring you of my spiritual closeness at this very sad time. In my prayer I beseech the Lord to welcome into His Kingdom of eternal peace and joy this tireless servant, and to grant consolation and comfort to all those who mourn his passing, Mindful of the common commitment to the path of mutual understanding and co-operation between Orthodox and Catholics, I am pleased to recall the efforts of the late Patriarch for the rebirth of the Church, after the severe ideological oppression which led to the martyrdom of so many witnesses to the Christian faith. I also recall his courageous battle for the defence of human and gospel values, especially in the European continent, and I trust his commitment will bear fruit in peace and genuine progress, human, social and spiritual. At this sad time of loss, as his mortal remains are consigned to the earth in the sure hope of the resurrection, may the memory of this servant of Gospel of Christ be a support for those who are now in sorrow and an encouragement for those who will benefit from his spiritual legacy as leader of the venerable Russian Orthodox Church".

    For his part, Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity, has issued a note expressing his own sadness at the death of the patriarch, who "was called to guide the Russian Orthodox Church in a period of great change. ... His leadership has enabled that Church to face the challenges of transition from the Soviet era to the present with renewed interior vitality".

    The cardinal recalls his "many meeting with His Holiness, who always made a point of expressing his goodwill towards the Holy Father and his desire to strengthen collaboration with the Catholic Church. His personal commitment to improving relations with the Catholic Church, in spite of the difficulties and tensions which from time to time have emerged, has never been in doubt".

    TGR/DEATH PATRIARCH ALEXIS II/...VIS 081205 (430)

    Memory Eternal

    Russian Orthodox Church Patriarch Alexy II dies

    By JIM HEINTZ
    Associated Press Writer


    MOSCOW (AP) -- Russian Orthodox Patriarch Alexy II, who presided over a vast post-Soviet revival of faith but was accused of making the church a force for nationalism, died Friday at age 79, the church headquarters said.

    The Moscow Patriarchate said he died at his residence outside Moscow, but did not give a cause of death. Alexy had long suffered from a heart ailment.

    Alexy became leader of the church in 1990, as the officially atheist Soviet Union was loosening its restrictions on religion. After the Soviet Union collapsed the following year, the church's popularity surged. Church domes that had been stripped of their gold under the Soviets were regilded, churches that had been converted into warehouses or left to rot in neglect were painstakingly restored and hours-long Masses on major religious holidays were broadcast live on national television.

    By the time of Alexy's death, the church's flock was estimated to include about two-thirds of Russia's 142 million people, making it the world's largest Orthodox church.

    But Alexy often complained that Russia's new religious freedom put the church under severe pressure and he bitterly resented what he said were attempts by other Christian churches to poach adherents among people who he said should have belonged to the Orthodox church.

    These complaints focused on the Roman Catholic Church, and Alexy refused to agree to a papal visit to Russia unless the proselytization issue was resolved.

    "Patriarch Alexy II was tasked with leading the Church at a time of great transformation," the secretary of the Pontifical Council for the Promotion of Christian Unity, Monsignor Brian Farrell, told the ANSA news agency. "He was able to carry out this task with a great sense of responsibility and love of the Russian tradition."

    Alexy lived long enough to see another major religious dispute resolved. In 2007, he signed a pact with Metropolitan Laurus, the leader of the breakaway Russian Orthodox Church Outside Russia, to bring the churches closer together. The U.S.-based ROCOR had split off in 1927, after the Moscow church's leader declared loyalty to the Communist government.

    Alexy successfully lobbied for the 1997 passage of a religion law that places restrictions on the activities of religions other than Orthodoxy, Islam, Judaism and Buddhism. Under his leadership, the church also vehemently opposed schismatic Orthodox churches in neighboring Ukraine, claiming the Ukrainian church should remain under Moscow's control.

    He was born Alexei Mikhailovich Ridiger on Feb. 23, 1929 in Tallinn, Estonia. The son of a priest, Alexy often accompanied his parents on pilgrimages to churches and monasteries, and he helped his father minister to prisoners in Nazi concentration camps in Estonia. It was during those visits that Alexy decided to pursue a religious life.

    Under Soviet rule, this was not an easy choice. Lenin and Stalin suppressed religion and thousands of churches were destroyed or converted to other uses, such as museums devoted to atheism or, in some cases, stables. Many priests and parishioners were persecuted for their beliefs.

    The persecution eased somewhat during World War II, when Stalin discovered that the church could be used as a propaganda tool in the fight against the Nazis. But the Soviet authorities never fully loosened their grip, penetrating the church at the highest levels.

    Alexy was ordained in 1950, progressed through the Orthodox hierarchy, and was consecrated Bishop of Tallinn and Estonia in 1961.

    The British-based Keston Institute, which monitors religious freedom in former Communist countries, has cited research suggesting that Alexy's career may have been aided by assistance he gave the KGB while a young priest in Tallinn. Orthodox Church officials vehemently denied the allegations.

    also

    Patriarch of Moscow and All Russia Alexy II died

    05.12.2008, 13.11

    MOSCOW, December 5 (Itar-Tass) -- Tolling of bells in the bell-towers of Moscow City's 600 or so churches has officially announced to the lay the passing away of the Patriarch of Moscow and all Russia, His Holiness Alexy II.

    The bells were tolled in strict comformity with the regulations the canon of the Russian Orthodox Church envisions for such cases.

    Patriarch Alexy II took office in 1990, when resurrection of the Church and spiritual life in Russia was just at the beginning. During his stay at the helm of Moscow Patriarchate, this country has seen a de fact rebirth of the Orthodox Christian faith, as thousands of churches and monasteries were restored from complete decay or built anew, millions of people got baptized and the Church re-emerged as a full-fledged social and juridical organization.

    He died at the age of 79 Friday morning at this residence in Peredelkino, to the southwest of Moscow. According to medical reports, he suffered from a number of chronic illnesses.

    and

    Head of Russian Orthodox Church Dies at 79


    5 December 2008, Friday

    Patriarch of the Russian Orthodox Church, Alexy II, died at his home outside Moscow on Friday at the age of 79, the church reported.

    "This is an irretrievable loss for all Russian Orthodox people, wherever they live," speaker of the upper house of the parliament, Sergei Mironov, declared.

    Patriarch Alexy II was an establishment figure who restored the authority of the church after decades of Soviet repression and had been a moral authority among millions of Russian believers.

    The patriarch had led the world's biggest Orthodox church since 1990.

    and also

    Russian Orthodox Church leader Alexy II dies

    05/12/2008 12:57 MOSCOW, December 5 (RIA Novosti) - Russian Patriarch Alexy II, who led the Orthodox Church for almost 20 years, died at the age of 79 in his residency near the Russian capital on Friday morning, a Moscow Patriarchy official said.

    The cause of death has not been reported, but the patriarch was known to have suffered from heart disease.

    On Thursday evening, Alexy II held a church service in one of Moscow's central cathedrals to mark a major religious holiday.

    The church's ruling body, the Holy Synod, is due to gather for an urgent meeting in Moscow on Saturday following the patriarch's death.

    Alexy II suffered a severe stroke in 2002. In April 2007, media reports said he was in a Swiss clinic in a serious condition or even dead. Church officials then confirmed the patriarch had undergone medical treatment in Switzerland, but denied the seriousness of his condition.

    Thursday, November 20, 2008

    On the Suffering of Palestinian Christians

    From CNSNews.com comes this important report on the suffering of Palestinian Christians. In the US, the word "Palestinian" is often synonymous with "muslim" and, until 9-11, "terrorist". In fact, some Palestinians are Orthodox Christians and Greek Catholic Christians. (Remember Sayidna Elias Zoghby of blessed memory.)

    Palestinian Christians Suffering ‘Severe Blows’ From Muslims, Muslim Says
    Friday, November 14, 2008
    By Julie Stahl


    Manger Square in the West Bank City of Bethlehem. (Photo by Julie Stahl/CNSNews.com)
    Jerusalem (CNSNews.com) – Palestinian Christians are suffering “severe blows” at the hands of Muslims, a Palestinian wrote in an exceptionally candid column about the situation of Christians in Arab countries.

    “Let us be honest with ourselves and courageously say out loud that Palestinian Christians are taking many severe blows, yet are suffering in silence so as not to attract attention,” wrote Abd Al-Nasser Al-Najjar in the P.A. daily Al-Ayyam. (A translation was provided by the Middle East Media Research Institute this week.)

    Muslims and most Christians in Palestinian areas tell journalists that they are all Palestinians. Publicly, they usually deny that there are any problems or differences between them. They say that they get along fine and the main problem is the Israeli “occupation” of the West Bank.

    Privately, however, some Christians admit to job losses, land seizures, attacks on churches, intimidation, torture, beatings, kidnappings, forced marriage and sexual harassment of Christian women. Some Christians have been killed.

    But examples of inter-religious tension rarely make it into the Palestinian or Arab media.

    In his column on October 25, Al-Najjar, who is himself a Muslim and a regular contributor to the official P.A. newspaper, criticized the Muslim persecution of Christians in Arab countries, particularly in Palestinian Authority-administered areas.

    Al-Najjar said Christians are suffering, not because of the Israeli “occupation” but because of the confiscation of Christian property, especially in theWest Bank cities of Bethlehem, Ramallah, and Al-Birah.

    What makes the situation worse is that those who are plundering the property of Christians are either powerful themselves, or they are backed by powerful people, including “high-ranking military officials or influential members of large clans,” he wrote.

    Attempts by political leaders or the judiciary system to rectify the situation have failed, Al-Najjar said.

    “Over the past few years, several of my Christian friends have told me of the harm they have suffered, including various threats, even death threats, for trying to gain access to their lands after they were taken over by influential Bethlehem residents.

    “Furthermore, there has been an attempt to marginalize Christian culture in Palestine, even though it is rich and deeply rooted [there]. This began with [accusations] of unbelief [against Christians] -- a move that ultimately harmed Palestinian society as a whole,” Al-Najjar wrote.

    Despite the injustices against Christians, no one in the government, non-government organizations or political factions has taken constructive action to stop it or to defend the Christians, he said.

    Such action should have been forthcoming, “not out of kindness and compassion” but because Palestinian Christians are indigenous to the land and “no different from us, with the same rights and obligations” as Muslims.

    “We continue to instill a horrific culture in our children, one that sees Christians as infidels,” Al-Najjar wrote. He called for a “national awakening” to restore the rights of the Christians and preserve the “demographic balance.”

    Tens of thousands of Arab Christians have fled the West Bank and Gaza Strip over the years. In Bethlehem, the birthplace of Jesus, the Christian exodus has been most acute. In 1990, 60 percent of the population there was Christian. Today, some estimates say 20 percent or less of the city’s population is Christian. Only 1.5 percent of the population in the West Bank and Gaza Strip is Christian.

    “[Let us] remember that the tribes of Arabia were Christian. The best writers and poets were Christian, as were [many] warriors and philosophers... It is they who bore the banner of pan-Arabism. The first Palestinian university was established by Christians.

    Al-Najjar called for tyrannical rulers to be presented with “progressive attitudes” and “truth” – “so that clerics and old men will not be the only Christians left in the Holy Land and in the city of [Jesus'] birth.”

    Al-Najjar also mentioned recent attacks on Christians in Iraq, many of whom have been forced to flee after a series of killings over the last several months. Hundreds of thousands of Christians are estimated to have fled the country since the U.S.-led military invasion in 2003.

    Just this week, two Christian sisters were murdered by gunmen identified as Islamic extremists in the northern Iraqi city of Mosul.

    “Christians are being persecuted not only in Iraq, but in most Arab countries, regardless of their numbers there. They are subjected to every possible kind of discrimination, as well as expulsion,” Al-Najjar wrote.

    Not only do Arab officials remain silent but so do Arab intellectuals, elites, non-government organizations and private sector leaders, he wrote. He also mentioned Egypt, Lebanon and Algeria as countries with the same “rampant” anti-Christian problem.

    Al-Najjar’s assessment of the situation is backed up by the State Department’s 2008 International Religious Freedom Report.

    In Algeria, government respect for religious freedom has declined, the U.S. says. “There were many claims of government restrictions on worship, including the arrest and sentencing of converts to Christianity, ordered closure of churches, the dismissal of a Christian school director for allegedly using a school for evangelizing, and confiscation of Bibles,” the report said.

    In Egypt, respect for religious freedom also has declined, amid violent incidents and attacks on Christian institutions, the report said.

    In Lebanon, the report noted that over the past 60 years, “there has been a steady decline in the number of Christians as compared to Muslims, mostly due to the emigration of large numbers of Maronite Christians and a higher than average birth rate among the Muslim population.”

    Thursday, November 13, 2008

    OCA Elects new Metropolitan

    The Orthodox Church in America has elected a new Metropolitan to lead its North American flock. In what is considered a surprise, the Bishops have chosen Bishop Jonah of Fort Worth, an Abbot who has been Bishop for less than two weeks. The new Hierarch has a formidable task; the OCA has been subject to a financial scandal for the past few years, the investigation of which has revealed a pattern of corruption going back decades.

    That said, Metropolitan Jonah is not, perhaps, such an odd choice. On the one hand, his history of ministry and piety (in the good sense of the word) truly commends him. And on the other hand, as one of the rotation of Bishops answering questions put forth by participants in the All American Council, he gave this address the day before his election. Listen to it all, then play it again (Sam). It's worth pondering no matter from what tradition you hail.

    PS, in case you missed it; the link to his address is here.

    PPS, here's what Rod Dreher has to say about then-Bishop Jonah.

    PPPS, and here's the Pittsburgh Post=Gazette's story on his election.

    Saturday, October 25, 2008

    Ecumenical Patriarch addresses Roman Synod

    Thanks to Sandro Magister for the text of Ecumenical Patriarch Bartholomeos I of Constantinople to the Roman Synod on the Holy Scriptures. His All Holiness' intervention came on Saturday, 18 October 2008 in the context of a Vespers Service. The main celebrant was His Holiness Benedict XVI, Pope of Rome.

    Josephus Flavius over at Byzantine, Texas in an article recounting an interview with Archimandrite Ignatios Sotiriadis, includes the quote:

    "It was a historical event, in which a Pope celebrates vespers before the representatives of the entire Catholic episcopate and on this occasion, doesn't exercise his ministry as teacher, but concedes it to the second bishop of the Church when it was not yet divided."
    Sandro provides the whole address. Read it all.

    To whet your whistle, herein are a few snippets...

    [I]n having today the privilege to address Your Synod our hopes are raised that the day will come when our two Churches will fully converge on the role of primacy and synodality in the Church’s life, to which our common Theological Commission is devoting its study at the present time.
    ...
    At each celebration of the Divine Liturgy of St. John Chrysostom, the presiding celebrant at the Eucharist entreats “that we may be made worthy to hear the Holy Gospel.” For “hearing, beholding and handling the Word of life” (1 Jn 1.1) are not first and foremost our entitlement or birthright as human beings; they are our privilege and gift as children of the living God.
    ...
    The challenge before us is the discernment of God’s Word in the face of evil, the transfiguration of every last detail and speck of this world in the light of Resurrection. The victory is already present in the depths of the Church, whenever we experience the grace of reconciliation and communion.
    As part of Pope Benedict's response to the Ecumenical Patriarch's intervention, he is quoted as saying:

    Your Fathers, that you have quoted so many times, are also our Fathers, and ours are also yours: if we have common Fathers, how could we not be brothers?
    Indeed.

    Sunday, October 05, 2008

    Now you see it...

    I read the following article a week or so ago and was 'shocked' to discover that it was removed, "at the author's request", in probable response to pressure from hierarchical superiors. It's a shame; particularly as the points made are just as relevant for Eastern Catholics and any church or communion that drifts into focusing more on ethnic pedigree (or any other pedigree for that matter) than on the Gospel and the salvation of souls.

    The Orthodox Church of Tomorrow
    By Fr. John A. Peck

    There is an interesting phenomenon occurring in Orthodox Christianity in America today, and reflected powerfully in our seminaries. Seminaries are loaded almost exclusively with converts, reverts (cradle Orthodox who left the faith, and were re-converted to it again), and the sons and grandsons of clergy.

    I believe we are looking at the future of the American Orthodox Church — today.

    The notion that traditionally Orthodox ethnic groups (the group of ‘our people’ we hear so much about from our primates and hierarchs) are going to populate the ranks of the clergy, and therefore, the Church in the future is, frankly, a pipe dream. Orthodoxy, despite the failings of its leadership, has actually lived up to its own press. The truth of the Orthodox faith, as presented on paper, is actually being believed - by those who have no familial or historical connection with the Orthodox. These poor deluded souls (of which I count myself) actually believe what they are reading about the Orthodox faith, and expect the Church to act like, well, the Church. They refuse to accept the Church as a club of any kind, or closed circle kaffeeklatsch. No old world embassies will be tolerated for much longer - they will go the way of the dodo. No one will have to work against them; they will simply die from atrophy and neglect. The passing away of the Orthodox Church as ethnic club is already taking place. It will come to fruition in a short 10 years, 15 years in larger parishes.

    This is a well known problem. Statistical studies taken a mere seven years ago predicted that within 10 years the Orthodox Church in the United States would for all practical purposes, no longer be viable. If nothing was done within five years (that’s two years ago) the decline would be irreversible. Demographics determine destiny, as they say. As you may have imagined, not only was “nothing done,” such reports were surreptitiously filed away, while the calls for a solution from clergy and laity alike only increased. Larger jurisdictions will, of course, have a little more time, but not a different result.

    What we are looking at, of course, is of the highest concern to the hierarchy. They know, in their heart of hearts, that they cannot reverse this trend. Yet they fight a rearguard action, hoping against hope to forestall the historically inevitable movement toward an American Orthodox Church.

    Statistical studies taken a mere seven years ago predicted that within 10 years the Orthodox Church in the United States would for all practical purposes, no longer be viable. The laity has already moved on. Americans, generally, don’t fall for very much strong arm intimidation or brow beating, don’t go for bullying by insecure leaders, and certainly don’t see the value of taking on and promoting someone else’s ethnic culture. They care about the Gospel, and the Gospel does not require Slavonic or Koine Greek, or even English for that matter. The Gospel requires context, which is why it cannot be transmitted in any language unknown to the listener.

    When we look at our seminaries, we are looking at the Church of Tomorrow, the Church twenty years from now. Indeed, this is the Church we are building today.

    Twenty years from now, I anticipate we will see the following:

    Vastly diminished parishes, both in size and number. There will be a few exceptions, (and they will be exceptional!) but for the most part, most current Orthodox parishioners will age and die, and have no one to replace them. Why? Because as they have taught the context of their culture, instead teaching the context of their faith. Some parishes will simply be merged with others. Many will close outright. A few will change how they do ministry, with a new vision of parochial ecclesiology. These newer parishes will be lighthouses of genuine Orthodox piety and experience. Some parishes, I believe, will actually be formed specifically, in the old fashion, by purchasing land, building a chapel or Temple in the midst of it, and parishioners building or buying homes around it. The Church will be the center of their lives, and many will come from far and wide to experience their way of life.

    Publicly renowned Orthodox media and apologetic ministries. These ministries are the ones providing a living and powerful apologetic for the Orthodox faith in our culture (that is, our 21st Century life in the United States), and actually providing the Gospel in its proper context - engaged in society and the public arena. These will succeed in visibility and public awareness more than all the speeches before the U.N. and odd newspaper stories about Orthodox Easter or Folk Dance Festivals could ever do. In other words, the Orthodox Christian faith will become that most dangerous of all things - relevant to the lives of Americans, and known to all Americans as a genuinely American Christian entity.

    More (and younger) bishops. If our current slate of bishops has been mostly a disappointment, reducing their number will only tighten this closed circle, making the hierarchy less and less accessible, and more and more immune to things like, oh, the needs and concerns of their flock. The process of selection for the episcopacy will contain a far more thorough investigation, and men with active homosexual tendencies, psychological problems, insecurities, or addictions will simply not make the cut. We aren’t far from open persecution of Christians by secularists in this country, and we need bishops who know the score. With better bishops, no one will be able to ‘buy’ a priest out of a parish with a gift of cash. Conversely, parish councils will no longer be able to bully priests into staying out of their affairs, and will be required to get out of the restaurant/festival business and get into the soul saving business.

    A very different demographic of clergy. Our priests will be composed of converts, reverts, and the sons and grandsons of venerable, long-suffering clergy. These men all know the score. They won’t tolerate nonsense like homosexual clergy (especially bishops), women’s ordination, or financial corruption. They will not tolerate the Church being regularly and unapologetically dishonored by her own clergy. Twenty years from now, these convert and revert priests will be sending life-long Orthodox men, a new cradle generation, en masse to our seminaries. They will be white, black, Asian, Polynesian, Hispanic, and everything in between. Fewer will be Russian, Greek, or any other traditionally Orthodox background.

    Orthodox Biblical Studies. Orthodox Biblical scholarship will flourish, and will actually advance Biblical Studies, rather than tag along for the latest trends, staying a minimum safe distance back in case the latest theory tanks unexpectedly. Septuagint studies are already on the rise and Orthodox scholars will usurp the lead in this arena, establishing a powerful and lasting influence in Biblical Studies for decades to come. Orthodox higher education — specifically in Biblical Studies in the Orthodox tradition — will finally have a place at the doctoral level in the Western hemisphere, and it will become a thriving academic entity. The whole Church will feed on the gleanings of this new scholarship and Scriptural knowledge, preaching, and Biblical morality will invigorate the Church for generations.

    A much higher moral standard from all clergy. The next twenty years will see a revival of practical ethics. Instead of trailing military or business ethics, the Church will, once again, require the highest standard of ethical and professional behavior from her clergy — and they will respond! The clergy will not tolerate lying, cheating, or stealing and hold to account those who practice these vices. They will vigorously defend the honor of Christ’s priesthood, and Christ’s Church. I dare say, even the clergy will finally respect their own priesthood.

    Vocations will explode. As a result of the elevated ethical standard publicly expected from the clergy, candidates in far greater numbers will flock to the priesthood. There will be very full classes, distance education, self-study and continuing education going on in every location. Education at a basal level will disappear, except in introductory parish classes. Clergy will powerfully articulate Orthodoxy to the faithful and to the culture around them. Personal opinion will no longer be the standard for clergy when articulating Orthodox ethics and morality. Our seminaries must become beacons for this teaching, and give up “training culture” once and for all. We will finally begin to penetrate our society, rather than go along for the ride like a tick on a dog’s back.

    Philanthropy will flow like the floodgates of heaven. Finally, the many Orthodox Christian philanthropists who annually give millions of dollars to secular institutions will finally find their own Church completely transparent, completely accountable, and worthy of their faith-building support. Let’s face it, there is more than enough money in Orthodoxy right now to build hospitals, clinics, schools, colleges, universities, and a new Hagia Sophia right here in the United States. The reason this is not being done is because these philanthropists are intelligent men and women who do not trust the hierarchy to do the right thing with their millions. This will change in short order once it is shown that transparency doesn’t destroy the Church, but strengthens it immeasurably. Frankly, I don’t anticipate every jurisdiction to do this in the next twenty years, but those that are practicing transparency will emerge as the leaders in every arena of Church existence.

    Hope
    This all may seem unlikely today, but it is coming.

    How do I know this? For one thing, the last holdouts of corruption, Byzantine intrigue and phyletism (a fancy theological term for ethnic preference) are clinging desperately to a vision of the Church that is, quite frankly, dying fast. Oh, they are doing everything to shore up their power and influence, and busy serving their own needs, but their vision is dying. And where there is no vision, the people perish (Proverbs 29:18).

    As frightening and disconcerting as it may seem to our leaders, they will learn that emerging from a cocoon, even a Byzantine cocoon, is not a bad thing. Orthodoxy is about to take flight on new beautiful wings. These are the birth pangs of a new era for Orthodoxy. God is giving us a time of freedom and light.

    This new Orthodox Church will have a different face, will be ready for contemporary challenges, and will have begun to penetrate American society at every stage and on every level. This Church is the one that will be ready for the challenges of open persecution, fighting for the soul of every American, regardless of their genetic affiliation. This Church will be the one our grandchildren and great grandchildren will grow up in, looking back on the late 20th-early 21st century as a time of sentimental darkness from which burst forth the light of the Gospel. Let it begin.

    Fr. John A. Peck is pastor of Prescott Orthodox Church in Prescott, Ariz.

    Sunday, July 13, 2008

    Update on Bishop Nicholae

    Catholic News Agency has the update....

    Romanian Orthodox synod disciplines bishop for intercommunion with Catholics


    Bucharest, Jul 11, 2008 / 06:03 am (CNA).- The Holy Synod of the Romanian Orthodox Church has decided to “forgive” two Orthodox bishops for their participation in religious rites with Eastern Catholics. However, it warned that no Orthodox cleric may celebrate sacraments or blessings with ministers of other religions on pain of excommunication.

    Nicolae Corneanu, the Orthodox Metropolitan Bishop of Banat, had provoked controversy after receiving Holy Communion during a Greek Catholic Mass in Timisoara on May 25. The synod’s forgiveness has reportedly settled the controversy, according to the SIR News Agency.

    “The Holy Eucharist is not a means and a stage towards the unity of the Christian Church, but the deepest manifestation of the unity of the Church, its highlight,” stated Patriarch Daniel of the Romanian Orthodox Church in a speech to the synod.

    Patriarch Daniel reportedly intended to reassert the fundamental principle of Orthodox ecclesiology and ecumenism. He said that such gestures of “so-called inter-communion” in fact “reduce the dogmatic differences between the Orthodox Church and the Catholic Church and undermine the unity of faith as the foundation of the reconstruction of the communion between the two Churches.”

    The Patriarch reiterated that it is forbidden for Orthodox believers to receive the Eucharist in a different Church.

    He also said the decision does not intend to treat other Christians “with arrogance or contempt” or to interrupt theological dialogue.

    “Through a sincere, deep theological dialogue, the dogmas that separate the Catholic Church from the Orthodox Church can be redefined,” he concluded.

    Father Francisc Dobos, spokesman for the Catholic Archdiocese of Bucharest, responded to the decision, saying in a press release, “We believe it is right for every Church to solve its own problems according to its own principles and regulations. We are convinced that the dialogue between the two Churches will move on, towards a communion from the same chalice.”

    The Romanian synod also “forgave” Bishop Sofronie of Oradea, another Orthodox prelate, who had celebrated the blessing of holy water with the Greek Catholic Bishop of Oradea, Virgil Bercea, on “Twelfth Night,” the evening of Epiphany.

    “The Holy Synod disapproved of the non-canonical gestures made by the two leaders and accepted their change of mind and repentance as a first sign of their correction,” read a press release from the Romanian Orthodox Patriarchate.
    And so it goes

    Thursday, June 19, 2008

    Is it Truth or Is It Propaganda?

    Hat tip to Rorate Caeli for noticing the following article from the Religious Information Service of Ukraine.

    Read it, and let it sink in before continuing...

    Patriarch of Constantinople Proposes Eastern Catholicism’s Return to Orthodoxy
    19.06.2008, [12:10] // Inter-Christian relations //


    Munich—In a recent interview with the German ecumenical journal Cyril and Methodius, the Patriarch of the Orthodox Church in Constantinople Bartholomew I invited Eastern Catholic Churches to return to Orthodoxy without breaking unity with Rome. He noted that “the Constantinople Mother-Church keeps the door open for all its sons and daughters.” According to the Orthodox hierarch, the form of coexistence of the Byzantine Church and the Roman Church in the 1st century of Christianity should be used as a model of unity. This story was posted by KATH.net on 16 June 2008.

    At the same time, the patriarch made positive remarks about the idea of “dual unity” proposed by the head of the Ukrainian Greek Catholic Church, Archbishop Lubomyr (Husar). Patriarch Bartholomew I noted in particular that this model would help to overcome the schism between the Churches.
    Now before anyone gets too excited (or concerned), I checked the original KATH.net story, and it doesn't seem quite so irenic. My German is quite a bit rusty, so I hope someone will produce a translation.

    Note that "1st century" should read "1st millennium".

    If the Patriarch really were speaking along the lines this article suggests, he would be revealed as a Zogbyite! (Not that that's such a bad thing....) But until I see an accurate reportage of the original interview I will pray and leave it to our Lord. However, I can't help but think Moscow will not be favorable to this option unless it is seen as merely asking all us "Uniates" to come to our senses and return to the Orthodox fold.

    Time will tell.

    Wednesday, June 11, 2008

    Chalcedon, the Pope, and an Orthodox Priest's View

    Recently, the Post and Courier ran a series of articles on authority in various religious traditions. (Unfortunately, they forgot about us!) One of the entries was written by one of the local Orthodox Priests. For various reasons, I try not to engage in polemics with the Orthodox, particularly locally; but in this case, I was strongly tempted to write a rejoinder.

    After an imaginative interpretation of Rublev's Icon of the Holy Trinity (which view very traditional orthodox would sternly condemn), we come to this paragraph (emphasis added by your rambling host):
    There is, indeed a "head" bishop, just as the father is the head of the Trinity. In the Church on Earth, in the first centuries, this head bishop was the Bishop of Rome, the most prominent See, and where saints Peter and Paul were martyred. In the year 451, at the fourth Ecumenical Council held in Chalcedon, this honor was accorded to the See of Constantinople, called "New Rome," as the center of the empire shifted. Since that time, the Patriarch of Constantinople has enjoyed the place of Primus — first hierarch.
    Now this interpretation of the twenty-eighth canon of the Council of Chalcedon as so stated is so egregiously wrong that I didn't know whether to reply with the facts or just shake my head at the silliness of it. Ultimately, I decided to ignore it.

    However, over at Eirenikon a succinct retort to the typical Orthodox arguments related to the Council has found its way into blog-print. It comes from A. St. Leger Westall's The Fathers Gave Rome the Primacy from The Dublin Review in 1903. It is well worth reading.

    Here is but a snippet:
    The usual Anglican and Greek Orthodox interpretation of the canon is hat the Roman primacy was the gift either of the Nicene Fathers or the Fathers generally, and was a matter of mere ecclesiastical arrangement, and not, as Rome teaches, an inheritance from St. Peter. To this view there are four main objections, each one of which appears to be fatal, and in the cumulative force are so beyond all contradiction. First, the statement, thus interpreted is historically false. Secondly, it expressly contradicts the other explicit statements of the council, and renders its letter to Leo absolutely meaningless. Thirdly, the authors of the canon would have defeated their own purpose, for they would have knowingly and wilfully made it impossible for the Pope to ratify the canon, and their success depended, as they themselves assert, on gaining his assent. Fourthly, it makes the attitude of the Pope towards the canon inexplicable. Although one of the strongest champions of the Petrine claims of his see that history can produce, he betrays from the first to last no consciousness that this crucial statement affected, or was meant to affect, the privileges of his chair as the “Cathedra Petri.”
    Also of interest, one might profit by going here, here, and here.

    Nowadays, Constantinople typically references canon 28 as justification for claiming all Orthodox Churches in diaspora (read: anywhere outside the traditional geographical limits of the Pentarchy) are under its jurisdiction. This claim, not surprisingly, is typically denied in strong terms by the Patriarchate of Moscow and most of those following the Slavic Tradition. Amongst Rome's original objections was that it placed Constantinople ahead of Alexandria and Antioch, both ancient Sees founded by St Peter. So be it.

    Having said all this, I re-assert that it is my usual habit not to enter into polemical discussions with the Orthodox. But lest anyone be misled by the views put forth in the P&C article noted above, I felt compelled to address them at least this much.

    Bishop Nicolae - Champion or Traitor?

    Catholic World News reports the sad unfolding of events in Romania, both to date and likely to come in the days and weeks ahead. Metropolitan Nicolae of Banat may soon be excommunicated from the Romanian Orthodox Church. The crime, of course, is his receiving the Body and Blood of Christ at a Romanian Catholic Divine Liturgy. Bishop Sofronie of Oradea may "go down" with him. Bishop Sofronie's crime? He dared to celebrate the Great Blessing of Waters at Theophany with a Romanian Catholic Bishop!

    Read the whole story here.

    Behold, the angels look down and weep.

    Friday, May 30, 2008

    Professor Gilbert (and Fr Paul) -- "The Timisoara Incident"

    De unione ecclesiarum has become one of my must check sites. Professor Gilbert's study of Ecumenical John Bekkos is both enlightening and thought-provoking from many perspectives. For the Catholic westerner, it succintly raises awareness of the roots of the Schism and the political and theological issues at stake. For the eastern Catholic and the Orthodox, it confronts with the vitality and breadth of Eastern theology and spirituality that belies the Palamite-only interpretation that has been in vogue in the last few centuries.

    Now joined by "Fr Paul", the blog promises only to become stronger. A must read, is Fr Paul's assessment of the “Timisoara incident” is well worth reflective reading and prayer.

    To wit., Stop everything and go read it now!
     
    .......