Hellenism

Hellenism and Byzantium

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Revised, October 6, 2010, 6:40am.

Dr. James Skedros

I don’t know why it is taking OCN all summer to release the lectures on Hellenism and Orthodoxy held at St. Vladimir’s Seminary symposium last spring, but another one was finally posted. Dr. James Skedros, the Michael G. and Anastasia Cantonis Professor of Byzantine Studies at Holy Cross Greek Orthodox School of Theology spoke on “Hellenism and Byzantium.” Lots of interesting stuff here, such as when “Hellenism” was first defined in opposition to the West and Turks (after the Fourth Crusade), when it was first used to define the Eastern Christian population and took on the meaning of cultural identity (after subjugation to the Turks) and so forth.

It’s a fascinating lecture, well prepared and presented. I wish it was longer.

One note: The shift to a political definition of “Hellenism” occurred between 1261-1453. Skedros argues this shift is still not complete. That’s true. We argue it here all the time, especially the most recent formulation as “Orthodoxy and Hellenism” that posits two parallel streams of cultural history. Of course I view the contemporary definition as erroneous because leapfrogs the Cappadocians and makes sense only in the political context of Muslim subjugation.

My view (and one that I think can be historically substantiated) is that to be Orthodox is to be a Hellene. It doesn’t matter if you are Greek, Russian, Romanian, or even Dutch or American. In contemporary usage however (you hear this mostly from Constantinopolitan quarters), the definition “Orthodoxy and Hellenism” really means to be an Orthodox of ethnic Greek extraction — again, a political distinction of some importance if you are living on a island in a Muslim sea, but otherwise doesn’t have any explanatory power or cultural significance beyond that.

This is not to say that Hellenism has no cultural significance (it does, which is why I say to be Orthodox is to be a Hellene). Rather, it says that the contemporary definition is actually a reduction of the former meaning. This is important because Orthodoxy is growing in the West and it is not bound by Muslim domination. Our job is to take the former precepts (in large part Orthodox precepts although carried into culture by Catholics and Protestants) and bring them into culture anew both to revive Western Civilization and strengthen the bulwarks that remain.

This requires a vision that will have to transcend the limits of ethnic exclusivity that the contemporary political definition imposes, yet at the same time recognize and draw from the historical and cultural legacy it purports to define. Put more simply, don’t throw out the baby with the bath water.

Listen here:

Address by Abp. Demetrios at SVS Orthodoxy & Hellenism Conference

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Abp. Demetrios (GOA)

For its Annual Symposium in 2010, St. Vladimir’s Orthodox Theological Seminary hosted several highly qualified speakers to explore the ramifications of Hellenism, noting its lasting and profound effects on the cultural, linguistic, and canonical history of the Orthodox Church. The symposium is sure to contribute to the ongoing discussion about Orthodoxy in North America and facilitate greater understanding and cooperation among Orthodox Christians on this continent.

His Eminence Archbishop Demetrios, primate of the Greek Orthodox Church in America and exarch of the Ecumenical Patriarchate, delivered the keynote address. His address is broken into 5 parts below.

Listen here:

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Greek Orthodoxy, the Ecumenical Patriarchate, and the Church in the USA

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Download pdf.

Greek Orthodoxy, the Ecumenical Patriarchate, and the Church in the USA¹

V. Rev. Archimandrite Elpidophoros Lambriniadis
Chief Secretary of the Holy and Sacred Synod of the Ecumenical Patriarchate

Venerable Hierarchs, Rev. Dr. John Behr, Dean, Reverend Clergy, Brothers and Sisters,

It is a particular privilege and pleasure to be among you today, in the academic halls of St. Vladimir’s Theological Seminary, this nursery of theological letters and priestly vocation, which has been grounded in the Russian spirituality and intellectual thought of such great theologians and ministers of the church as the fathers George Florovsky, Alexander Schmemann and John Meyendorff.

I wish to express my sincere gratitude to the successors of these extraordinary theologians for the invitation extended to me to participate in this distinguished scholarly Symposium in order to enjoy the opportunity to convey to all of you the paternal greetings and Patriarchal blessings of His All Holiness Ecumenical Patriarch Bartholomew, Primate of the Great Church of Christ, the Mother Church of Constantinople.

[I regret that, owing to the last session of the Holy and Sacred Synod, my arrival was delayed and consequently did not permit me to attend the two extremely interesting presentations by Dr. Timothy Clark and Dr. George Lewis Parsenios.]

The topic that I have been asked to address today: “Greek Orthodoxy, the Ecumenical Patriarchate, and the Church in the USA.” Beginning with the content and historical development of the phrase “Greek Orthodoxy,” I will endeavor to explore its relationship to the Ecumenical Patriarchate in order, finally, on this basis, to interpret the perception of the Church of Constantinople with regard to the ecclesiastical situation in the United States and present its vision for the future of Orthodoxy in this land.

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Former Archbishop Spyridon Breaks A Long Silence

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by Theodore Kalmoukos, The National Herald H/T Orthodox News

BOSTON – In his first interview with The National Herald since his resignation ten years ago, former Archbishop Spyridon of America said he believes that “the creation of metropolises inevitably diminishes the Archbishop’s role and by definition undermines the necessary unity of the homogeneous body of Greek Americans.”

The former prelate reveals that he did not seek on his own to become Archbishop of America but he was actually drafted. He said that, “I personally did not seek such election and that I was indeed directed to accept the appointment. The way I assess things today is that my ministry was meant to be temporary and served the ulterior design of those in charge at the Phanar.”

The former Archbishop has not visited the Ecumenical Patriarchate since his departure from the Archiepiscopal throne of America and he does not intend to do so.

He came to Boston and officiated at the funeral service of his dear friend Leo Condakes, as the Herald reported in its last edition.

The entire interview with former Archbishop Spyridon is presented as follows:
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Met. Gerasimos blasts Met. Jonah for “persecuting” the Church of Constantinople

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Metropolitan Gerasimos of San Francisco (GOA)

In what can only be described as a radical restructuring of an increasingly public discussion, Met. Gerasimos (GOA, San Francisco) blasts Met. Jonah (OCA) for his recent criticism of the address by Fr. Elpidophoros Lambriniadis at Holy Cross Seminary last month. In the address, Fr. Elpidophoros laid out the rationale for submission of all American Orthodox Christians to Constantinople in what can be generously described as exclusively ethnic terms.

Met. Gerasimos addresses none of Met. Jonah’s criticisms or Fr. Elpidophoros’ rationale. Instead, Met. Gerasimos frames the discussion in terms of the “persecution” of the Constantinopolitan Church, which, he contends, “…has shown us that the Ecumenical Patriarchate must now concern itself not only with attacks by those outside the Church, but also from within the Church, as well.”

No mention is made of the historical and canonical claims made by Fr. Elpidophoros. Neither does Met. Gerasimos address the worldwide resistance to Constantinople’s reading of Canon 28 (see articles), the reduction of Hellenism to Greek ethnic identity, or the servitude of Patriarchal and GOA leaders to the national interests of the Greek state.

Any analysis or criticism of Constantinople’s historical and canonical claims are tantamount to persecution of the Church Met. Gerasimos says in so many words. Is he trying to shut down discussion?

Complete text follows: Continue reading →

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