OCCIDENTALIS: Thoughts on Orthodox-Roman Relations (III)

There is another point at which I differ from some Orthodox in seeing positive ground for hope where they see only added obstacles for understanding. That is in your Uniates. I do not deceive myself about the Uniates, the so-called Greek Catholics. They were organized as a result of some of the worst deceptive proselytizing ever engaged in by Christians. Commercial privilege and civil and military pressure brought them into being, and in many instances simple laymen were deliberately deceived. This is why there has been no Orthodox protest when, in the Ukraine and Rumania, they have been recently reunited to the Church, sometimes by forceful removal of their hierarchs. Even now Uniate propagandists willingly exploit local Orthodox difficulties to pervert our people. There are not enough Latin clergy to hold traditionally Roman Catholic Latin America, but there are enough to staff the missions working among the Orthodox in the Middle East. All of this I deplore, but I do understand and respect the ideal of your Unia – your belief that Rome is the one true Church of Christ to which all must belong and in which all may worship according to their particular ancient rites. While I cannot respect the "Rice Christians", I admire any faith that acts consistently with its conviction that it is the unique Christian Church.

Read more: OCCIDENTALIS: Thoughts on Orthodox-Roman Relations (III)

OCCIDENTALIS: Thoughts on Orthodox-Roman Relations (II)

Thoughts on Orthodox-Roman Relations (II)

By Anthony Bashir, Archbishop-Metropolitan, Syrian Archdiocese of North America

From Orthodoxy* (10:4, Autumn 1964)

In conclusion, and to avoid misunderstanding or exploitation by the popular press, I insist that these proposals are made as a loyal representative of the Orthodox Church who holds it to be the One Holy Catholic Apostolic Church of the creed, outside of which there is no salvation. I am not glossing over the schism or heresy of the west, and by no means suggesting any other solution to division than the reunion of all Christians with the same Orthodox Church. If reunion cannot be accomplished by a restatement of the two positions, however, I do not see it as possible in any other way.

Read more: OCCIDENTALIS: Thoughts on Orthodox-Roman Relations (II)

OCCIDENTALIS: Thoughts on Orthodox-Roman Relations (I)

Thoughts on Orthodox-Roman Relations (I)

By Anthony Bashir, Archbishop-Metropolitan, Syrian Archdiocese of North America

From Orthodoxy* (10:4, Autumn 1964)

We all share the privilege of living in a most exciting, even exhilarating time for Christian believers. The age of mutual recrimination and proliferating schisms appears to be drawing to a close and all who profess loyalty to our Lord Jesus Christ now feel the challenge of His will that 'all may be one.' However Christians differ from each other in their understanding of their heritage, they seem to be laying hold upon the vision of a united Christendom. Orthodox and Catholics can turn from the frustration engendered by the observation of the bewildering variety of sectarian creeds and customs, and contemplate with satisfaction the truly vast area of agreement which they have in common. They can draw comfort further from the significant fact that while orthodoxy (with a small 'o') does not depend on the counting of noses, as St Athanasius well knew, the great general agreement that includes Orthodox and Catholics in an almost unanimous tradition places the onus on Christians outside of these two bodies to justify their minority witness.

Read more: OCCIDENTALIS: Thoughts on Orthodox-Roman Relations (I)

I Am A RUBICON!

In his blog "Reflections on Faith and Culture," Catholic layman Gil Bailie offers his reflections on what he (accurately I think) the "intellectually robust revival of conservative thought."

After briefly considering and rejecting for himself the media created "neocon" ("a liberal who has been mugged") and "theocon" (which he says "works better, but it, too, has certain connotations (especially in the glazed eyes of those who use it disparagingly), which are somewhat problematic," though he does not specify what these problems are), he introduces a new term for his own position. Bailie identifies himself as a "rubicon."

A rubicon, Bailie writes, "is someone who realizes, again belatedly, that his culture is under a serious assault from enemies within and without, and that the historical success and momentary preeminence of the culture built on Judeo-Christian foundations does not in any way guarantee that it will emerge triumphant from the present challenge." A rubicon is not interested particular interested in politics or the culture wars. Indeed for Bailie, he is only involved in these conversations as a "distasteful necessity, a draftee in the struggle to preserve the foundations of civil order and to remain faithful to religious principle."

But the heart of the rubicon philosophy is one that any Orthodox Christian--or indeed traditional Catholic, Anglican or classical Reformed Christians for that mater--cannot help but affirm. For Bailie a rubicon is someone who "realizes either intuitively or by bitter experience, that the burning heart of the tradition that nurtures everything he holds dear is ultimately liturgical."

It is only with a "a deep appreciation for rubrics, whether they are the liturgical rubrics of Christian sacramental life or the traditional constitutional rubrics of political liberalism which are currently being twisted in knots by domestic postmodern apparatchiks and mocked by the West's external enemies, whose fascist tendencies are daily more in evidence" that it is possible to maintain the Great Tradition on which Western culture is founded.

The challenge we (not simply Orthodox, but also Catholics, Anglicans and classical Reformed Christians) face today is "the liturgical rubrics, that red-letter essence of Christian worship which is the true font of the bounty enjoyed by those cultures fortunate enough to have been hosts to these liturgies" are being evermore marginalized even in those traditions that are self-identified as liturgical. While this is more graphically seen in Roman Catholicism since the Second Vatican Council, even in the Orthodox Church there is an indifference to the anthropological content and implications of out liturgical tradition.

If we are faithful to our liturgical tradition, then we will realize that as members of the Body of Christ we are food and drink for one another. In other words, we are dependent on one another and not simply for the practical necessities that constitute the life of the Church. Our dependence on one another is more intimate then that. I cannot become who Christ has called me to be apart from my brothers and sisters in Christ. Together we are the Body of Christ and it is only together that we can each of us become who we are most truly.

The Liturgy is not simply something that we do--it also expresses who we are both personally and communally. It is this anthropological insight that must be further studied and explored. At the heart of this study must be the willingness and the ability to bring into ever increasing conformity the pastoral and administrative practice of the Church with our liturgical tradition.

To read more of Bailie's essay: Reflections on Faith and Culture: Only half in jest . . .

In Christ,

+Fr Gregory

Remote Leadership

One of the central concerns of the Palamas Institute is fostering biblical sound and effective leaderships skills in the Orthodox Church. Unfortunately, many leaders in the Church have adopted a "remote leadership" style. Writing for the online edition of Business Standard Shyamal Majumdar describes a remote style of leadership as one that has "no tolerance for dissent or even argument." Rather, the remote leader is one "who like to be surrounded with only yes men and women and who have little contact with the rank and file."

A remote or autocratic leadership style, whether in business or in the Church, will certainly get results. But theologically such a style it seems to me runs counter to a more collaborative style of leadership that appreciates the diversity of gifts in the Body of Christ. In addition, a collobrative style more accurately reflects the relationship of the Three Persons of the Holy Trinity.)

Practically, Majumdar points out "that purely autocratic leaders ultimately become bottlenecks because people learn that the best survival skill is to ask the boss first before making a decision. Peole learn to wait for directives from the boss, or worse, they become terrified about making the wrong decision." This I would suggest is the problem that we are facing in all dimensions of the Church life. If we don't exactly see bottlenecks, there is a great deal on inaction and division on not only the national and diocesan levels, but also on the local levels, but in our parishes and in our inability to establish viable trans-parochial and trans-jurisdictional ministries.

In any event, Majumdar's article is worth reading. To read his article click here: Opinion & Analysis.

In Christ,

+Fr Gregory

St Gregory Palamas - Blog Archive Ellopos Blog

Some helpful links that offer addition information about St Gregory Palamas can be found here: St Gregory Palamas - Blog Archive Ellopos Blog

Blog by-the-Sea: Common Declaration between Pope Benedict XVI and Abp. Christodoulos

Teresa Polk in her Blog-by-the-Sea has translated the Common Declaration Between Pope Benedict XVI and Abp Christodulos of Athens.

In their joint declaration they apply the words of St Basil the Great to the current division between the Catholic and Orthodox Churches. They write "St. Basil the Great, who in a period of multiple divisions in the ecclesial body was persuaded 'that with more durable reciprocal communications and discussions without a quarrelsome spirit, if some new explanation is needed, the Lord will provide it, He who makes all things work together for the good of those who love him' (Letter 113).

Central to this process of "reciprocal communication" between East and West they write they "wish to live ever more intensely our mission of giving an apostolic testimony, of transmitting the faith to those who are near and to those afar, and of proclaiming to them the Good News of the Saviour’s birth that we will both soon celebrate. It is also our common responsibility to overcome, in love and in truth, the multiple difficulties and the painful experiences of the past, for the glory of God, the Holy Trinity, and of His holy Church."

For this reason, the commit themselves and their Churches "to travel together the difficult path of dialogue in truth in order to restore full communion of faith in the bond of love. Thereby we will obey the divine commandment, and will carry out the prayer of our Lord Jesus Christ, and, enlightened by the Holy Spirit who accompanies and never abandons the Church of Christ, we will continue our commitment, following the apostolic example and showing mutual love and the spirit of reconciliation."

The visit between the Pope of Rome and the Archbishop of Athens and their common declaration is an exciting development that I hope and pray will bear fruit in full communion soon.

You can find the whole text of the declaration here: Blog by-the-Sea: Common Declaration between Pope Benedict XVI and Abp. Christodoulos

Thank you to Teresa Polk for her translation.

In Christ,

+Fr Gregory

Zenit News Agency - Challenges of Catholic-Orthodox Dialogue

ROME, DEC. 14, 2006 (Zenit.org).- Archbishop Christodoulos, head of the Greek Orthodox Church, expressed hope that his historic meeting with Benedict XVI will lead to a joint declaration in favor of recognizing Europe's Christian roots.

For insight into today's visit and its ecumenical repercussions, ZENIT interviewed Monsignor Dimitrios Salachas, of the Greek-Catholic Apostolic Exarchy of Athens.

The monsignor is a professor of canon law in Rome, and consultor for the Congregation for Eastern Churches, the Pontifical Council for Promoting Christian Unity, and other Roman Curia organizations.

Read more: Zenit News Agency - The World Seen From Rome

CNS STORY: Pope, Greek Orthodox primate pledge to work toward full communion

VATICAN CITY (CNS) -- After centuries of allowing themselves to grow apart, Roman Catholics and Greek Orthodox must seek forgiveness and learn to work together for the good of the world, said Pope Benedict XVI and Orthodox Archbishop Christodoulos of Athens and all Greece.

The pope formally welcomed the primate of the Orthodox Church of Greece to the Vatican Dec. 14, solemnly signing with him a commitment to preaching the Gospel together and to working for full communion.

Read more: CNS STORY: Pope, Greek Orthodox primate pledge to work toward full communion

Orthodox Church 'stunned' by extent of financial abuse

Orthodox Church 'stunned' by extent of financial abuse: "Leaders of the Orthodox Church in America, who had long resisted calls for an investigation, have acknowledged a history of financial abuse at church headquarters in Syosset, N.Y.

'Large amounts of church funds were used to improperly pay for personal expenses,' said a joint statement yesterday from the Holy Synod of Bishops and the Metropolitan Council, a governing body of clergy and laity."

Pope calls for cooperation among Christians against secularism in Europe - Europe - International Herald Tribune

VATICAN CITY: Pope Benedict XVI on Thursday urged Archbishop Christodoulos, head of the Orthodox Church of Greece, to work together to fight growing secularism in Europe.

The pope met Christodoulos at the Vatican in what was the archbishop's first visit since he attended the funeral of Pope John Paul II in April 2005.

Read more: Pope calls for cooperation among Christians against secularism in Europe - Europe - International Herald Tribune