Ecumenical

A Changeless Faith for a Changing World


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center-american-progress

The Center for American Progress, co-sponsor of a Patriarchal talk in Washington, DC with Georgetown University released details of the visit. Note in particular:

Orthodox Christianity is a revolutionary faith and is dedicated to change. And even though the faith has never taken up the banner of progressivism per se, it has taken up many causes over the centuries that are progressive by definition. His All Holiness will address three of these causes at his lecture: nonviolence, philanthropy (specifically in the form of health care), and environmentalism.

Should be interesting. Full text follows. H/T: Charles Bourbon. Continue reading

Reunion with Orthodox next?


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To answer the question in the title, probably not. Still, the article, written from the Roman point of view, is worth a read.

Father Rutler discusses Vatican’s Anglican provision

Fr. George Rutler, a convert from Anglicanism, was asked by the Catholic News Agency on October 20 what his reaction is to the Vatican’s new Anglican provision. Fr. Rutler’s reply follows.

Celebrating inclusiveness

Celebrating inclusiveness

It is a dramatic slap-down of liberal Anglicanism and a total repudiation of the ordination of women, homosexual marriage and the general neglect of doctrine in Anglicanism. Indeed, it is a final rejection of Anglicanism. It basically interprets Anglicanism as a spiritual patrimony based on ethnic tradition rather than substantial doctrine and makes clear that it is not a historic “church” but rather an “ecclesial community” that strayed and now is invited to return to communion with the Pope as Successor of Peter.

The Vatican was careful to schedule simultaneously with the Vatican announcement, a press conference of the Catholic Archbishop of Westminster and the deeply humiliated Anglican Archbishop of Canterbury to enable the Anglicans to save some face by saying that this recognizes the spiritual patrimony of Anglicanism and that ecumenical dialogue goes ahead. That is like George Washington at Yorktown saying that he recognizes the cultural contributions of Britain and hopes diplomatic relations flourish. The Apostolic Constitution is not a retraction of ecumenical desires, but rather is the fulfillment of ecumenical aspirations, albeit not the way most Anglican leaders had envisioned it. Continue reading

Catholic-Orthodox Dialogue off to rocky start on Cyprus


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Orthodox or Catholic ecclesiology?

Orthodox or Catholic ecclesiology?

.From the Sunday Mail (Cyprus):

Members of Orthodox Christian unions along with clerics and monks yesterday disrupted a Paphos conference between Orthodox and Catholic Christians. The unions, monks from Stavrovouni monastery and Larnaca clerics were protesting against the conference and demanding that Archbichop Chrysostomos II cancel it.

It was day one of the conference of the Joint Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church. The protesters claimed the dialogue between the two churches aimed in the submission of the Orthodox Church to the Pope.

AsiaNews, picking up on an interview Metropolitan John of Pergamon held with a Cypriot journalist, said the metropolitan wanted to send a message to “certain areas” of the Orthodox Church that are suffering from “a traditionalist narcissism bordering on infallibility.”

… Zizoulas immediately clarifies that “the decision to participate in dialogue with the Catholic Church was ‘unanimously’ made by all Orthodox churches. Therefore inveighing against dialogue, the Ecumenical Patriarchate and my person is unfair. All Orthodox churches were in agreement on the importance of dialogue and the fact that it must continue”.

“The Ecumenical Patriarchate – he continues – as in all other Orthodox matters, has only a coordinating role and we, like the other members of the Commission, are the engaged executors, according to our own conscience, of the mandate that was assigned to us. We are open to criticism because we are not infallible, just as our critics are not infallible. Those who do not want dialogue, are opposed to the common will of all Orthodox Churches. ”

Regarding the positions of the monks of Mount Athos – staunchly opposed to dialogue – the Metropolitan of Pergamon is explicit: “I respect their opinion and their feelings on matters of faith. But why should they have the monopoly of truth on matters of faith? Are the other leaders of the churches perhaps lacking this sensitivity? All the faithful of the Church have the right to express their thoughts. But all opinions should be subject to scrutiny of the synods. If the great Father of the Church St. Basil put his opinion to the judgement of synods, we can do no less!”.

In April, the “Convention of Orthodox Clergymen and Monks” in Greece published a “Confession of Faith Against Ecumenism” which characterized the papacy as “the womb of heresies and fallacies.”

Church of Greece hierarchs have weighed in. Here are their first two points (emphasis theirs):

1. The need for a more detailed updating of the Holy Synod of the Hierarchy on these very significant issues was made evident. It was also declared that from now on, the Hierarchy is to be informed of all the phases of the Dialogues, otherwise no “document” will be considered binding to the Church. After all, this is defined in the Synodic Polity of the Church.

2. The Dialogue must continue, but within the Orthodox ecclesiological and canonical framework, and always following an understanding with the Ecumenical Patriarchate, as has been pan-Orthodoxically decided.

The focus of this particular International Joint Commission for Orthodox-Catholic Theological Dialogue is the “the role of Bishop of Rome in the communion of the Church in the 1st millennium.” The Russian Church delegation is headed by Archbishop Hilarion of Volokolamsk. Interfax reports that the commission “held its previous session in October 2007 in Ravenna. Then, the Moscow Patriarchate delegation left the session as its members didn’t agree to participation of the so-called ‘Estonian Apostolic Church’ established by the Constantinople Patriarchate on the Russian Church canonical territory in 1996. In the absence of the Russian Church representatives, the participants adopted a final document defining their joint view on the nature of rule in the Ecumenical Church.”

Later, commenting on the adopted document Walter Kasper, the president of the Pontifical Council for Promoting Christian Unity, spoke about “real breakthrough” in the dialogue between Orthodox and Catholics. However, the Russian Church didn’t share his optimism and reproached the Holy See for its attempts to impose Catholic model of administration with the Pope ruling on Orthodox world.

The Moscow Patriarchate has an update today

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The Primacy Problem (Catholic and Orthodox)


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In an interview with the National Catholic Register’s Edward Pentin, Archbishop Hilarion of Volokolamsk talks about his first official visit to Rome in September as chairman of the Moscow Patriarchate’s Department for External Church Affairs. He offers a caution about any Catholic-Orthodox union, something that media reports and at least one Catholic bishop said was imminent. In pointing out that the Roman Catholic understanding of the primacy of the bishop of Rome was a chief sticking point, Archbishop Hilarion also observed that the Orthodox have primacy issues, too. At least from the Russian perspective.

NCR: Archbishop Paolo Pezzi of Moscow was recently very optimistic about Catholic-Orthodox unity, saying it could possibly happen in a matter of months. What is your reaction to Archbishop Pezzi’s words, and what is your analysis of the current progress towards reunification?

Pope Benedict and Archbishop Hilarion

Pope Benedict and Archbishop Hilarion

Archbishop Hilarion: I would be more cautious with regard to progress towards unity between the two Churches. Yes, I agree that the Russian Orthodox and the Roman Catholic Churches have a common understanding on issues concerning social and economic ethics, personal morality, family, bioethics and other topical issues facing the modern society.

This agreement enables our Churches already now to bear common witness to Christian ideals in the face of the secular world. A perfect unity between Churches however presupposes first of all harmony in faith, and here the situation appears to me to be more complicated.

The Joint Commission for Orthodox-Catholic Theological Dialogue now begins discussing the most important issue — though not the only one that divides the Catholics and the Orthodox — concerning the primacy of the bishop of Rome in the universal Church.

Unlike Archbishop Pezzi, I do not think we can reach a perfect agreement on this point in a matter of a few months. I have already had to point out that the problem of primacy within the universal Church has not been settled even within the world Orthodoxy. Continue reading

Thoughts From Nashotah House


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nashotah-house

The recent Anglican/Orthodox Conference at Nashotah House was, for me as an Orthodox observer, an extraordinary experience and one that fills me with hope (albeit, a guarded hope). Over the 3 or so days of the conference I was consistently impressed with the seriousness of all the speakers and the substance of their presentations. Archbishop Robert Duncan of the Anglican Communion of North America I think spoke for many of his fellow Anglicans when he said that “we (the Anglican Communion) come to you (the Orthodox Church) in our brokenness and our need for what it is you have.” This is, in my opinion, an extraordinary statement from a Christian leader.

At the same time neither Archbishop Duncan or the other Anglican speakers were unaware that there remain real, substantive differences between our two traditions. Of these the most serious were seen (from the Anglican side) as the  “filioque” clause, which was added to the Nicene Creed by the Western Church, the ordination of women as presbyters and the Orthodox condemnation of Calvinism. To be sure there are other areas of disagreement, but these three seem to be the main ones that the Anglicans needs to address among themselves. Continue reading


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