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EASTERN ORTHODOX LEADERS RECOMMIT THEMSELVES TO DIALOGUE
EASTERN ORTHODOX LEADERS RECOMMIT THEMSELVES TO DIALOGUE
http://www.ec-patr.org/docdisplay.php?lang=en&id=995&tla=en
Patriarchs, primates and representatives of Eastern Orthodox churches recommitted themselves to overcome intra-Orthodox conflicts as well as to continue theological dialogues with Christians from other confessions at a 10-12 October meeting in Istanbul, Turkey.
“Overcoming the internal conflicts of the Orthodox Church through the surrendering of nationalistic, ethnic and ideological extremes of the past” is a requisite for the “word of Orthodoxy [to] have a necessary impact on the contemporary world,” reads a message issued at the end of the meeting.
The message also affirms the participants’ “desire to continue, despite any difficulties, the theological dialogues with other Christians, as well as the interreligious dialogues, especially with Judaism and Islam”.
Fourteen patriarchs, primates and representatives of Eastern Orthodox churches gathered in the Phanar, the see of the Ecumenical Patriarchate of Constantinople. The meeting took place at the invitation and under the presidency of Ecumenical Patriarch Bartholomew – the “first among us,” according to the message.
“This has been an extremely important event in the life of the Orthodox church,” said the World Council of Churches (WCC) deputy general secretary Georges Lemopoulos. “The message, calling mainly for inter-orthodox unity and collaboration, and spelling out an ‘Orthodox agenda’ as a witness to the world, has a significant ecumenical dimension and will certainly impact the work of the ecumenical movement,” added Lemopoulos, an Orthodox layman from the Ecumenical Patriarchate of Constantinople.
Addressing some of the issues making headlines these days, the message linked the current financial crisis to “manic profiteering” and “corrupt financial activity”, while calling for a “viable economy” able to combine “efficacy with justice and social solidarity”.
Regarding the conflict between Georgia and Russia over the breakaway South Ossetia region, the Orthodox leaders commended both Orthodox churches for “their fraternal cooperation” and hoped that their “efforts will contribute to overcoming the tragic consequences of military operations and [to] the swift reconcilement of the peoples”.
The meeting’s message condemns the “unjust inequality” in the sharing of “the goods of Creation” by “individuals, or even peoples” as a consequence of “nationalistic, ethnic, ideological and religious” divisions. The results are wanton: billions of people deprived of basic goods; mass migration; nationalistic, religious and social discrimination and conflicts; and destruction of the natural environment and the entire ecosystem.
As Orthodox Christians “share responsibility for the contemporary crisis of this planet,” they also have “a major obligation to contribute to overcoming the divisions of the world,” the message states.
Participants at the gathering welcomed “the proposal by the Ecumenical Patriarchate to convene Pan-Orthodox Consultations within the coming year” in order to address jurisdictional and other issues that have “arisen from historical circumstances and pastoral requirements, such as in the so-called Orthodox Diaspora”.
The Orthodox leaders also welcomed “the continuation of preparations for the Holy and Great Council”. Preparations towards a major conciliar event of the Orthodox churches took place at the end of the seventies and in the eighties but slowed down when changes in Eastern Europe created new pastoral needs and ecclesial challenges within the Orthodox world.
The message has been signed by the patriarchs of Constantinople, Alexandria, Antioch, Jerusalem and Moscow, the primates of the churches of Cyprus, Greece, Poland, Albania, and the Czech Lands and Slovakia, as well as representatives of the churches of Serbia, Romania, Bulgaria and Georgia.
Full text of the Message of the Primates of the Eastern Orthodox Churches:
http://www.ec-patr.org/docdisplay.php?lang=en&id=995&tla=en
Byzantine Orthodox Ethos: A threat to Our Liturgical Theology?
Byzantine Orthodox Ethos: A threat to Our Liturgical Theology? – Fr. Mat Alexander
There are many reasons why I do not deserve to be a priest in God’s Holy Church, but ‘graduating from a Byzantine Seminary’ is not one of those reasons. I am really confused, it’s not just Fr. Shebaly (reference his editorial on Orthodox herald), but many others from India have told me that we in America who are educated at Byzantine seminaries are Byzantine influenced and lack the Malankara Syrian ethos. Let’s leave the world of theoreticals and be specific. What is it that we “do” that is so Byzantine and seems to upset so many people?
Is it because some of us wear black cassocks? When I was ordained, I was given a black cassock, that is what I wear. From now on, just think of it as, we who are from America are greater sinners than those from India and so we need to wear black. (this is manifested most especially in my lack of skill in getting fish curry stains out of a white cassock ;).
Is it because we prefer meaningful icons to protestant or catholic style portrait paintings? Icons are deeply rooted in the Syriac tradition as well.
Also, I’ve seen the same movement back to icons in Kottayam and Bombay Diocese. So, perhaps Kottayam diocese lacks this Malankara ethos too.
Is it because many of the American students prefer not to use the keyboard during worship? Or they enjoy using the traditional 8 tones instead of the
modern western tunes used all over India?
Is it because we teach the Jesus Prayer? The Philokalia and its teachings is also appreciated and taught by His Holiness Didymus I and His Grace Mar Ivanios. I guess His Holiness is Byzantine influenced as well.
Dn. Shaun mentioned something about interpreting Denaha the Syriac way versus the Byzantine way and an article by Varghese Achen. I have not read that article, perhaps you could send it to me. But, I first read St Ephrem, St Severus, and VC Samuel at a Byzantine seminary. In addition, I never understood why we put the cross in the baptismal font during Denaha until I saw what the Byzantines do in their tradition. (and no, I’m not going to share, to find out everyone will have to do the ghastly act of researching another Orthodox experience)
Our exposure to other Orthodox traditions is not a threat, it’s a blessing and helps us understand ourselves better. In seminary I got to learn about Russian, Antiochene, Greek, Ethiopian, and even Armenian traditions. It was an amazing experience. We will not lose our Malankara ethos (whatever you define that as) by opening ourselves to experience the way the Holy Spirit has worked through a people and a culture different than ours. If anything, the Byzantines have learned from us too. Several Byzantine students studied Syriac with us at the Armenian seminary.
Something I’ve noticed is that when a priest or bishop from India studies from a Catholic or Protestant school, it is to their credit. When someone from America studies at an Orthodox institution, it is our handicap. Why? Is that something in the Malankara ethos that I can’t understand?
Let me be clear, none of my comments are to demean the experience of those who go to Kottayam Seminary, a wonderful and historic institution of our Church. The worship in the chapel at Old Seminary is truly amazing. I rejoice because God is doing great things there and also here. I’ll even take it a step further and completely agree that a graduate of Kottayam Seminary will be a much better priest than me. But that’s not because I’m Byzantine influenced.
Fr. Mat Alexander
Youth Minister for the churches in Dallas, Texas
Pastoral Agreement between the Coptic Orthodox and Greek Orthodox Patriarchates of Alexandria
Pastoral Agreement between the Coptic Orthodox and Greek Orthodox Patriarchates of Alexandria
Since the Holy Synods of both the Coptic Orthodox Church and the Greek Orthodox Patriarchate of Alexandria and all Africa have already accepted the outcome of the official dialogue on Christology between the Orthodox Church and the Oriental Orthodox Churches, including the two official agreements: the first on Christology signed in June 1989 in Egypt and the second also on Christology and on the lifting of anathemas and restoration of full communion signed in Geneva 1990, in which it is stated that “In the light of our agreed statement on Christology…, we have now clearly understood that both families have always loyally maintained the same authentic Orthodox Christological faith, and the unbroken continuity of Apostolic tradition”. It was agreed to have mutual recognition of the sacrament of Baptism, based on what St Paul wrote, “One Lord, one faith, one baptism” (Eph 4:5)
But since up until now we are waiting for the responses of the Holy Synods of some other churches in both families, the restoration of full communion is not yet reached between the two sides of the bi-lateral dialogue. And due to the pastoral consequences and implications caued by mixed Christian marriages between the members of the two Patriarchates of Alexandria, having the majority of their people living in the same countries. Those marriages being difficult to perform in both Churches at the same time or in concelebration. The result is that mant sensitivities are created between the two families of the partners of such marriage. Those sensitivities which can extend even after the marriage and may affect the relation between the two communities of churches.
For those mentioned reasons, the Holy Synods of both Patriarchates have agreed to accept the sacrament of marriage which is conducted in either Church with the condition that it is conducted for two partners not belonging to the same Patriarchate of the other Church from their origin. Both the Bride and the Groom should carry a valid certificate from his/her own Patriarchate that he/she has a permit of marriage and indicating the details of his/her marriage status up to date.
Each of the two Patriarchates shall also accept to perform all of its other sacraments to that new family of Mixed Christian Marriage.
It is agreed that the Patriarchate which shall perform the marriage shall be responsible for any marriage problems that may happen concerning this certain marriage, taking into consideration the unified marriage laws signed by the heads of Churches in Egypt in the year 1999.
Each Patriarchate shall preserve its right not to give its sacraments to any persons whom she does not find fulfilling its canons according to the Apostolic Tradition.
| Petros VII Pope and Patriarch of Alexandria and All Africa |
Shenouda III Pope of Alexandria and Patriarch of the See of St Mark |
Orthodox Unity (Orthodox Joint Commission) 