| Eventually, it led to new discussions related to the presence of Orthodoxy in the United States and the meaning of autocephaly. Currently, while continuing not to recognize the autoceph- aly of the OCA, the ecumenical patriarchate determined to cooperate with it in the hope of encouraging a more comprehensive resolution of the overall canonical position of Orthodoxy in America. Throughout the early 1970s the ecumenical patriarchate initiated a number of discussions on themes preparing for a Great and Holy Council. A list of ten topics for study was agreed upon by the representatives of the autocephalous churches in 1976. This list included the topics of the so-called “Diaspora” and the question of autocephaly. After dealing with a number of other topics, the theme of Diaspora was examined in meetings of the pre-conciliar committees in 1990,1993, and 1995. In light of these discussions, a historic meeting of all Orthodox bishops in the United States was held in 1994. On the eve of a new millennium, the bishops issued a historic pastoral letter entitled And the Word Became Flesh and Dwelt Among Us, which spoke about the responsibilities of the church and Orthodox Christians in contemporary society. Subsequent meetings of all the bishops were held in 2001 and 2006. A number of significant developments occurred in several of the jurisdictions. Divisions among the two rival Syrian Orthodox (Antiochian) jurisdictions were healed in 1975, creating a unified Antiochian Orthodox Christian archdiocese. This provided a basis in 1987 for the reception of a number of convert clergy and 20 parishes of various evangelical Protestant traditions. The Serbian Orthodox dioceses healed their internal divisions in 1988. The two Romanian Orthodox jurisdictions began a dialogue aimed at reconciliation in 1992. The ecumenical patriarchate in 1996 restructured the Greek Orthodox archdiocese into an archdiocesan district and eight metropolises. In 1995 it also regularized the canonical status of a number of Ukrainian Orthodox bishops, clergy, and parishes. Likewise, the Antiochian Orthodox archdiocese in 2003 received a “self-rule” status from the Church of Antioch which also established nine dioceses. These new developments, as well as leadership changes and some financial difficulties in the OCA, led to some internal strife. The difficulties often served to highlight the need for greater unity among the Orthodox in America. |
| 637. “Questions on the Eastern Churches” 5: “Five questions about the deacon, especially in Palestine between the 4-8th centuries,” ECJ 9/2 (2002) 87-91 (appeared Fall 2003). 638. “Mass Without the Consecration? The Historic Agreement on the Eucharist between the Catholic Church and the Assyrian Church of the East Promulgated 26 October 2001,” Worship 77 (2003) 482-509 (Репринт 636). 639. Вивчення литургики в Католицькому (The Study of Liturgy in the Ukrainian Catholic University)” paper given 27 June 2002 at the Academic Symposium on the Occasion of the Founding of the Ukrainian Catholic University in Lviv, 25-30 June 2002, and published in the Acta: Католицького Университету (The Identity and Mission of the Ukrainian Catholic University) (Lviv: Ukrainian Catholic University Press 2003) 86-93. 2004 г. 640. “Vierzig Jahre nach Sacrosanctum Concilium (4. Dezember 1963): Die Liturgiereform und der christliche Osten vor, während und nach dem 2. Vatikanischen Konzil,” Festvortrag zum Fünf Jahre Collegium Orientale, an der Festakademie zum St. Andreasfest 2002, CCOr 5 (2003) 140-149 (appeared 2004). 641. A History of the Liturgy of St. John Chrysostom, vol. II: The Great Entrance. A History of the Transfer of Gifts and Other Preanaphoral Rites (OCA 200, 4th ed. Rome: PIO 2004) xlii + 497 pp. (reissue of no. 292 with slight corrections and new Appendix). 642. (ed.), The Formation of a Millennial Tradition: 1700 Years of Armenian Christian Witness (301-2001). In Honor of the Visit to the Pontifical Oriental Institute, Rome, of His Holiness Karekin II, Supreme Patriarch and Catholicos of All Armenians, November 11, 2000 (OCA 271, Rome: PIO 2004). 643. “Questions on the Eastern Churches” 6: “Izvestija accuses the Vatican of expelling Orthodox seminarians,” ECJ 9/3 (2002) 93-96 (appeared 2004). 644. “The Order and Place of Lay Communion in the Late Antique and Byzantine East,” in M.E. Johnson & L.E. Phillips (eds.), Studia Liturgica Diversa: Essays in Honor of Paul F. Bradshaw (Studies in Church Music and Liturgy, Portland: Pastoral Press 2004) 129-149. |
| 92. Review of The Liturgical Portions of the Didaskalia, trans. and textual intro. by S. Brock, selection and general intro. by M. Vasey (Grove Liturgical Study No. 29, Bramcotte Notts. 1982), OCP 50 (1984) 252-253. 93. Review of O.F. Meinardus, Die Wüstenväter des 20. Jahrhunderts. Gespräche und Erlebnisse (Würzburg 1983), OCP 50 (1984) 230-231. 94. Review of L. Ouspensky and V. Lossky, The Meaning of Icons (Crestwood, NY 1982), OCP 50 (1980) 221-222. 95. Review of C. Walter, Art and Ritual of the Byzantine Church (Birmingham Byzantine Series 1, London 1982), OCP 50 (1984) 223-224. 96. Review of G. Winkler, Das armenische Initiationsrituale. Entwicklungsge-schichtliche und liturgievergleichende Untersuchung der Quellen des 3. bis 10. Jahrhunderts (OCA 217, Rome: PIO 1982), OCP 50 (1984) 225-227. 97. Review of N. Zernov, Sunset Years. A Russian Pilgrim in the West (London 1983), OCP 50 (1984) 256. 98. Review of G. Winkler, Das armenische Initiationstrituale. Entwicklungsge-schichtliche und liturgievergleichende Untersuchung der Quellen des 3. bis 10. Jahrhunderts (OCA 217, Rome: PIO 1982), Worship 58 (1984) 264-266. 99. Review of G. Descoeudres, Die Pastophorien im syro-byzantinischen Osten. Eine Untersuchung zu architektur- und liturgiegeschichtlichen Problemen (Schriften zur Geistesgeschichte des östlichen Europa, Bd. 16. Wiesbaden 1983), OCP 50 (1984) 473-475. 100. Review of N. Lebrecque-Pervouchine, L’iconostase: une évolution historique en Russie (Montréal 1982), OCP 50 (1984) 475-476. 101. Review of Symeon von Thessaloniki, Über die göttliche Mystagogie, übersetzt von W. Gamber, eingeleitet u. herausg. von K. Gamber (Studia patristica et liturgica, Beiheft 12. Regensburg 1984), OCP 50 (1984) 479-480. 102. Review of K. Gamber, Liturgische Texte aus der Kirche Äthiopiens (Studia patristica et liturgica, Beiheft 13. Regensburg 1984), OCP 50 (1984) 505. 1985 г. 103. “A Pilgrimage to the Origins of Religious Life: The Fathers of the Desert Today,” The American Benedictine Review 36 (1985) 113-142. |
| Nevertheless, the effects of the brutality meted out to the Orthodox Church in Russia for over a period of seventy years cannot be eradicated overnight. St. Catherine's OCA Church shares with her sister Russian parishes not only the joys of spiritual regeneration but also the myriad tribulations that sudden freedom can bring. The communist bureaucracy has left a legacy of inertia, inefficiency and corruption that will take generations to overcome. This has entailed frustrating delays in the return of all of the church property. The shadow of the past still hangs over St. Catherine's in the form of the rectory, which is now occupied by the Federal Security Service (the former KGB). However, these considerations pale into insignificance when confronted by the mammoth cost of financing the church restoration project. The needs of the church far outweigh the sacrificial contributions that Russian parishioners make and have always made out of love for the Church. Economic reform in Russia in recent years has meant that prices for materials have soared to world levels or above, while the average monthly salary for Russians remains at the equivalent of St. Catherine's Church, while representing the interests of a Church from the most affluent country in the world, finds itself in the paradoxical situation of being one of the poorest parishes in Moscow. The needs of the church are formidable: a new iconostasis has to be constructed and new icons painted, the parish house needs major remodelling, new window frames are urgently required to replace the rotting old ones; the list can go on. Yet it is the ardent belief of those who are labouring for the growth of St. Catherine's OCA Church and her unique mission that with the grace of God these needs can be met so that she can truly be an embodiment of Universal Orthodoxy. The Byzantine double-headed eagles which adorn the surrounds of St. Catherine's gazing in the direction of both East and West are an eloquent symbol of the spiritual bridge that is being formed between Orthodox of the old and new worlds. It is our hope that this bridge will last well into the next millennium. |
| 8 Martin E. Marty, «Tradition,» Religion and Intellectual Life 2:1(1984), 14–16. Marty himself accepted this, arguing for change based on looking at the tradition like a giant Rubik Cube, from which one may choose a square to propel change. 9 Wilbur Zelinsky, «The Uniqueness of the American Religious Landscape,» Geographical Review 91:3 (2001), 571. 10 On this, see Richard T. Hugh and C. Leonard Allen, Illusions of Innocence: Protestant Primitivism in America, 1630–1875(Chicago: University of Chicago Press, 1988); Richard T. Hughes, ed., The American Quest for the Primitive Church (Urbana: University of Illinois Press, 1988); and Theodore Dwight Bozeman, To Live Ancient Lives: The Primitivist Dimension in Puritanism (Chapel Hill: University of North Carolina Press, 1988). 12 R. Laurence Moore, Religious Outsiders and the Making of Americans (New York: Oxford University Press, 1986), xi. 13 Ernest Lee Tuveson, Redeemer Nation: the Idea of America " s Millenial Role (Chicago: University of Chicago Press, 1980). 16 Conrad Cherry, ed., God " s New Israel: Religious Interpretation of American Destiny. Rev. ed. (Chapel Hill: University of North Carolina Press, 1998). 17 Larry Witham, A City Upon a Hill: How Sermons Changed the Course of American History (New York: Harper Collins, 2007),19, 282. 18 Lewis R. Rambo, Understanding Religious Conversion (New Haven and London: Yale University Press, 1993), 171. 19 Britannica Book of the Year 1995 (Chicago: Encyclopedia Britannica, 1995), 275. Orthodox growth was 2.41% and next was evangelical Protestantism with a growth rate of 1.33%. However, it must be noted that not all jurisdictions in America have experienced this. At a 2004 evangelization conference, Fr. Jonathan Ivanoff noted that the Orthodox Church in America (OCA) had declined in membership. Papers from the conference maybe downloaded from http://www.oca.org/DOdept.asp?SID=5&LID=5 (accessed February 14, 2009). 20 In this way, the converts studied here may serve as yet one more example questioning the «secularization» thesis so popular not too long ago. See, for example, Peter Berger, «Some Further Thoughts on Religion and Modernity,» Sociology 49 (2012), 313–316; Rodney Stark, «Secularization,» Sociology of Religion 60:3 (1999), 249–273; Craig Calhoun, Mark Juergensmeyer, and Jonathan VanAntwerpen, Rethinking Secularization (New York: Oxford University Press, 2011). |
| An anti-ecumenical tract by Alexander Kalomiros says that the ecumenical movement is an especially pernicious pan-heresy because its goals of unity and brotherly love seem so admirable. Those who are involved «while wearing the mask of the friends of God, are actually his enemies». In fact, »they are the Church " s most dangerous enemies, the false prophets of the Gospel». 507 It would be a mistake to dismiss this outlook too quickly, although one might disagree profoundly. There are people of intelligence, sincerity and deep Orthodox faith who hold these views and are opposed to ecumenical contacts of any kind. It should also be added than many of these anti-ecumenists are also remarkably full of love. I encountered one such Greek Old Calendarist working in a Protestant summer camp for disabled children outside Ottawa. He told me, «We must love the truth but not be blinded by the truth. Love excludes fanaticism.» One of the noteworthy things about the rigorists (at least some of them) is that they simply do not fit into the Western stereotype of »intolerance». They consider Ecumenism to be «hypocritical love» in much the same way that it would be »hypocritical love» to give someone a hot toddy when what they needed was to have a tumour excised. ecumenism: the official view and the questions it raises The Orthodox rigorists take an extreme view. Yet even the official statements of Orthodox churches that participate in ecumenical dialogue raise questions that have not yet been fully debated, let alone resolved, regarding the ecclesial status of other Christians. One of the most articulate policy statements is found in the Encyclical On Christian Unity and Ecumenism issued in 1973 by the bishops of the Orthodox Church in America (OCA). 508 The document is worth reading because it gives the full theological rationale for its position, and because this is still the policy in force in the Orthodox world. Keeping in mind that the OCA, like almost all Orthodox churches, has been actively involved in the ecumenical movement and has encouraged ecumenical dialogue and collaboration, the statement still clearly proclaims that, despite the confessed weakness and sins of its leaders and members, «The Orthodox Church is the True Church», and »there can be only one Church, for Christ founded but one Church. It is into this one Church that all must enter to live in perfect communion with God, with each other, and with all of creation.» Because the Orthodox Church is the True Church, according to this view, Orthodox participants in the ecumenical movement must guard against all relativism and secularism that would water down this conviction, and must remember that the ultimate aim of their participation is to draw others into the fullness of the Orthodox Church. This alone is the true fulfilment of Christ " s prayer that «all may be one» ( Jn 17:11, 21, 22 ). |
| Blum G. G. The Mystology of John the Solitary from Apamea//Harp 5. 1992. P. 111–129 [исследуется учение о духовном совершенствовании человека, подчёркивается первостепенное влияние Священного Писания и укоренённость учения Иоанна в древне-сирийской духовной традиции]. Bradley В. Jean le Solitaire//DSAM 8. 1974. Col. 764–772 [обстоятельный обзор жизни Иоанна Отшельника, его сочинений, духовного учения, его источников и последующего влияния]. Chabot J.-B. Eclaircissement sur quelques point de la littérature syriaque//Journal asiatique 8. 1906. P. 259–293 [обзор сведений об Иоанне, известных в начале XX в.]. De Halleux A. La christologie de Jean le Solitaire//Muséon 94. 1981. P. 5–36 [автор подчёркивает архаичность христологии Иоанна и, делая вывод, что Иоанн не мог быть монофизитом, следующим образом определяет его позицию: «Дохалкидонский автор, симпатизирующий прокирилловскому течению, развивавшемуся в Эдесской школе»]. De Halleux A. Le milieu historique de Jean le Solitaire//Symposium Syriacum III/R. Lavenant (Ed.). Roma, 1983. P. 299–305 (OCA 221) [краткий анализ богословской терминологии, —647— в результате которого Аллё помещает время творчества Иоанна между III и IV Вселенскими Соборами]. Harb P. Aux sources de la mystique nestorienne du VIIe/VIIIe siècle: Jean le Solitaire (Jean dApamée)//Proceedings of the 28th International Congress of Orientalists (Canberra 1971). Wiesbaden, 1976. P. 36 [Харб подчёркивает, что учение Иоанна, будучи совершенно независимым от традиции «учёного» египетского монашества, оказало значительное влияние на многих позднейших аскетических писателей]. Harb Р. Doctrine spirituelle de Jean le Solitaire (Jean d’Apamée)//ParOr 2. 1971. P. 225–260 [анализ учения о трёх этапах духовной жизни – телесном, духовном и душевном]. Hausherr I. Un grand auteur spirituel retrouvé: Jean d’Apamée//OCP 14. 1948. 3–42 (=Hausherr I. Études de spiritualité orientale. Roma, 1969. P. 181–216 (OCA 183)) [анализ духовного учения трёх диалогов, входящих в состав «Диалога о душе и страстях людей»; подчёркивается православный и традиционный характер мистики Иоанна, который определяется как «мистик надежды», в чьих сочинениях отсутствует философская терминология]. |
| Дополненный Огласительным словом свт. Иоанна Златоуста, обрядом христосования, ектениями и каждениями, а также основными элементами заключительной (соответствующей рассвету) части утрени - хвалитными псалмами и утренним славословием (в Иерусалимском уставе славословие из чина пасхальной утрени исключено, но в студийской традиции оно там присутствовало - во вседневной редакции), комплекс текстов из слов свт. Григория Богослова на Святую Пасху и очевидно связанных с ними пасхальных канона прп. Иоанна Дамаскина и нескольких стихир и подарил православной традиции ту торжественную, блистательную и священнейшую службу, какой является Светлая заутреня. 5.Заключение Можно сказать, что в ходе развития православного богослужения Праздник праздников - Святая Пасха - получил не одно, а целых два бдения. Первое - раннехристианское, состоящее по преимуществу из библейских чтений, известно нам как вечерня и литургия Великой субботы. Второе - византийское, состоящее почти исключительно из сочинений христианских авторов (святоотеческих слов и гимнографических произведений), известно нам как Светлая заутреня и литургия Пасхальной ночи. Оба они наполнены глубочайшим смыслом и неземной красотой, а в своей совокупности образуют вершину годового круга богослужения Православной Церкви. 1 PG.42. Col. 228. 2 См.89-е правило Трулльского Собора. 3 См.: BradshawP. «Diem baptismo sollemniorem»: Initiation and Easter in ChristianAntiquity//Ελγημα: Studies in Honour of R. Taft. R.,1993. P. 41-51. 4 См.: LeTypicon de la Grande Église: Ms. Sainte-Croix No. 40/Intr., texte crit. et not. par J. Mateos. R., 1963. T. 2. (OCA. 166). P. 82-91; см. также: Bertonière G. The Historical Development of the Easter Vigil and Related Services in the Greek Church. R., 1972. (OCA. 193). P. 124-126; Дмитриевский А. А. Древнейшие патриаршие Типиконы: Святогробский Иерусалимский и Великой Константинопольской церкви. К., 1907. С. 160-164. 5 Таким образом, в IX веке в константинопольском последовании Великой субботы еще не было заимствования из иерусалимской литургии ап. Иакова - херувимской песни «Да молчит всякая плоть». Эта песнь (в рукописях самой литургии ап. Иакова с Великой субботой никак не связанная) попадает в чин литургии свт. Василия Великого в Великую субботу только к XVI веку. |
| “The school gathered a diverse group able to worship and share fellowship in a focused and unencumbered setting,” said John Peskey, Helena, MT. “The information that was shared received immediate, positive and constructive feedback, which was invaluable. The week was truly far reaching and joyous, and I hope that this will be the first of many such opportunities.” Priest David Bozeman, Waxahachie, TX, who attended with his mission parish’s choir director, Reader Daniel Homiak, found “the OCA Mission School to be incredibly rich and inspiring. The information was applicable and the instructors had real experience that was helpful, motivating, and timely.” He said that he came to the school “hoping to find a ‘system’ or ‘program’ for Church growth, but I quickly found that what I really needed was to learn how to be resourceful, using what we have here and now creatively…. Having the two of us from the same mission participate enabled us to compare notes and formulate a real plan for our mission.” Father David was quick to add that “having clergy and lay leaders from across the OCA was helpful in broadening my perspective, especially when I heard about missions in situations that are totally unlike our own. It was a pleasant surprise to see something conceived and carried out in such a rewarding way.” “In reflecting on the past week and the participants, the single greatest thing I can add is to simply quote 2 Corinthians 8:23: ‘And as for our brothers, they are messengers of the churches, the glory of Christ,’” said Priest Steven Hoskings, Clinton, CT. “The program was certainly engrossing and intense with regards to content. What made it manageable, entertaining and enlightening was the sharing, discussion and interactions of the participants.” Priest Joel Weir, Crawfordsville, IN, wasted no time in “getting out the word” amongst his parishioners at Saint Stephen Church upon his return. “I sent an initial message to my parish Tuesday morning to ‘get the ball rolling’ on our local application of the Mission School, which I found to be very informative, practical, and inspiring. I’m looking forward to sharing what I learned and seeing where our local conversations take us.”The instructors were equally enthusiastic in their evaluation. |
| Statement from the Holy Synod Regarding the Resignation of Metropolitan Jonah admin 19 July 2012 To the Clergy and Faithful of the Orthodox Church in America: We have hesitated to release further details surrounding the resignation of Metropolitan Jonah as Primate of our Church, this in a desire to preserve his dignity and to prevent further harm to an innocent party. We did this knowing there would be appeals for additional information regarding our decision. We also harbored some hope that Metropolitan Jonah would show a willingness to accept responsibility for his actions and failures to act. However, things said and written by Metropolitan Jonah since his resignation have demonstrated that he is not accepting that responsibility. Why did we ask Metropolitan Jonah to resign? In slightly less than four years as our leader, Metropolitan Jonah has repeatedly refused to act with prudence, in concert with his fellow bishops, in accordance with the Holy Synod’s Policies, Standards and Procedures on Sexual Misconduct (PSPs), and in compliance with advice of the Church’s lawyers and professionals in expertise in dealing with cases of sexual misconduct. The most disturbing and serious matter, indeed the final matter that caused us to ask the Metropolitan to resign or take a leave of absence and enter a treatment program, involves the Metropolitan’s poor judgment in critical matters of Church governance, lack of adherence to the PSPs, and the risk of serious harm to at least one other person. While the names, dates and other details must be held in confidence to minimize the risk of further harm, we can say the following. At some point after his enthronement as our Primate, Metropolitan Jonah unilaterally accepted into the OCA a priest known to him and to others to be actively and severely abusing alcohol, which more than once was coupled with episodes of violence and threats toward women. One of these episodes involved the brandishing of a knife, and the other the discharge of a firearm, the former resulting in the man’s arrest. The man was also incarcerated for three days in yet another incident, shortly after he was accepted into the OCA by Metropolitan Jonah. While under Metropolitan Jonah’s omophorion, this priest is alleged to have committed a rape against a woman in 2010. |
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