Orthodox Church in America

An interview with Metropolitan Hilarion (Kapral) of Eastern America and New York, First Hierarch of the Russian Orthodox Church Outside of Russia, was published on the ROCOR Web site. The metropolitan was interviewed by Alexander Bondarev, editor of the magazine Tribuna russkoj mysli [Tribune of Russian Thought], and by Anataly Stepanov, editor of the information agency Russkaja linija [Russian Line]. (HT: Byzantine, Texas). Metropolitan Hilarion discusses relations with the OCA and preparations for an “8th ecumenical council.” Full text available here.

Editors: Vladyka, we know that there are conversations with the Orthodox Church in America now. What is the direction they will be taking? What decisions might we expect with regard to the relationship between ROCOR and the OCA?

Metropolitan Hilarion: Upon reconciliation between the Russian Church Abroad and the Russian Orthodox Church in the Fatherland, the question arose about our relationship with the Orthodox Church in America, which had received autocephaly from the Moscow Patriarchate. At one time we were together, but divisions occurred twice. In 1924, Metropolitan Platon separated from the Russian bishops who were abroad, but in 1935, Metropolitan Theophilus, with the intercession of Patriarch Varnava of Serbia, made peace with ROCOR, and there was again one Russian Church in America. This continued until 1946, when there was not only a break with the Church Abroad, but with the Moscow Patriarchate. The Orthodox Metropoliate of America became, de facto, independent. Continue reading →

Archpastoral Message of His Beatitude, Metropolitan Jonah at the Beginning of the Ecclesiastical Year.

September 1, 2009

To the Venerable Hierarchs, Reverend Clergy, Monastics and Faithful of the Orthodox Church in America

The Lord said:

The Spirit of the LORD is upon Me, Because He has anointed Me To preach the gospel to the poor; He has sent Me to heal the brokenhearted, To proclaim liberty to the captives And recovery of sight to the blind, To set at liberty those who are oppressed; To proclaim the acceptable year of the LORD.” Luke 4:18f.

Dearly Beloved in Christ:

The Blessing of the Lord be upon you!

As we celebrate the Church’s New Year, we meditate on the Gospel for this day, where the Lord went to Nazareth and was handed the Scriptures, and read the above. He then said, “Today this Scripture is fulfilled in your hearing.”

The question we have to ask ourselves is, How is this fulfilled in my life? How have I entered into the Lord’s ministry, preaching the good news to the poor, healing the brokenhearted, giving liberty to captives, and so forth? Am I even paying attention to this?

Our Church has many challenges before it, financial, legal, organizational. But we must remember that, as important as these things are, as critical as they may be the life of our Church at this time, they can quickly become distractions from the one thing needful: to keep focused on Jesus Christ and the ministries which He has given us as a means of participation in His own ministry. While we might have budget challenges, there is nothing that can prevent us from preaching the Gospel, consoling those alone and abandoned, and setting at liberty those held captive by their sins.

We have been “recreated in Christ for good works.” Let us do that work, not because we expect a paycheck or recognition for doing it, but because it is the very nature of who we are as Christians: to manifest the Kingdom by showing love for our neighbor. Let us recover our spiritual sight, in Christ by the Spirit, so that we may know that the Spirit of the Lord is upon us, and has anointed us to do the Lord’s will.

Each one of us has been anointed by the Lord do the works of God — in chrismation. We don’t have to wait for a program or a department to do them. In whatever walk of life, no matter who we are, we are called to enter into the Lord’s labors. So let us put aside all distraction, keeping all things in their proper perspective, with our attention and focus firmly on Jesus Christ. We then might just find that our distractions and crises are not so big as we thought they were and that we have been given everything that we need to resolve them, if we indeed can maintain our awareness of Christ, striving for the fulfillment of His will.

With love in Christ,

+JONAH
Archbishop of Washington
Metropolitan of All America and Canada

Ed. We tend to avoid speculation at AOI blog but this tidbit caught our eye. HT: Orthodox England.

As a result of a teleconference on 1 July, the Holy Synod of the Orthodox Church in America has divided its Washington and New York Diocese into two. This means that it has changed the title of its head, Metropolitan Jonah. He is now to be known as ‘Archbishop of Washington and Metropolitan of all America and Canada’.

This change means that there is now no overlap between Metropolitan Jonah’s title and that of Metropolitan Hilarion, First Hierarch of the Russian Orthodox Church Outside Russia, Metropolitan of New York and Eastern America.

This appears to be the beginning of further profound transformations in the Orthodox Church landscape of North America and indeed worldwide. We remind readers that the former head of the parishes of the Moscow Patriarchate in North America, Archbishop Mercurius, was earlier this year removed to Moscow and has not been replaced.

July 2, 2009

SYOSSET, NY [OCA Communications] — On July 1, 2009, the Holy Synod of Bishops of the Orthodox Church in America met via teleconference, during which they reestablished, as separate dioceses, the Diocese of Washington and the Diocese of New York-New Jersey.

Declaring the Diocese of New York-New Jersey vacant, the hierarchs appointed His Beatitude, Metropolitan Jonah, to serve as Locum Tenens.

The Holy Synod of Bishops also decided that His Beatitude’s title, effective immediately, is “Archbishop of Washington, Metropolitan of All America and Canada.”

An official notification of these changes will be issued by the Holy Synod of Bishops shortly.

Address given at the SVS conference on Orthodoxy unity in America, June 20, 2009.

Highlight: Met. Jonah introduces into official discourse the need to de-imperialize Orthodox ecclesiology.

1917 Council and Tomos: St Tikhon’s Vision Then and Now

Metropolitan Jonah

The Great Council of 1917, and the revival of the Russian Orthodox Church that it began, are aspects of the de-imperialization of the Orthodox Church and its canonical structures. This began a process of the transcendence of the imperial domination of Orthodox ecclesiology, which reigned from Constantine and Theodosius to Nicholas II, and the beginning of the adaptation to a new era in which the Church is independent of the state. This was the beginning of a new conciliar vision, which has developed significantly over the past century. What it did is to set up a new set of structural and canonical interpretations, demanding a worldwide rethinking of Orthodox ecclesiology.

The fruit of this vision, partially, is the Orthodox Church in America, and her autocephaly. The conflict with the old ecclesiological and canonical interpretations forms the context for the issues surrounding the acceptance or rejection of the autocephaly. This conflict is, however, also the fruitful ground for a creative resolution to the issues confronting the OCA, and the Orthodox Church throughout the world.

The Orthodox Church in Russia began preparing for a great Council over a hundred years ago, particularly in 1905. In the final decades of the Russian Empire there was a tremendous intellectual ferment among the clergy and intelligentsia of the Russian Church that not only sought a way out of the morass of the Oberprokurator system suppressing the Patriarchate, established by Peter the First, but that was also very much in dialog with the social, political and cultural developments of the time. The Russian Empire not only had tens of thousands of churches, and over a thousand monasteries, in its own territory, using Slavonic and a “standard” practice also taught in the seminaries and academies; there were dozens of missions to tribes of many languages, as well as extensive foreign missions, including that to North America. Each of these served in the local language, generated liturgical and catechetical material in these languages, and recruited and trained local indigenous clergy.

Continue reading →