History

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Archbishop Hilarion on Orthodox-Catholic relations


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From the Moscow Patriarchate, Nov. 12, 2009:

Archbishop Hilarion of Volokolamsk

Archbishop Hilarion of Volokolamsk

During his meeting with foreign media people on 11 November 2009, Archbishop Hilarion spoke on burning issues of inter-Christian relations. He said in particular that considerable improvements took shape in relations with the Roman Catholic Church in recent years. ‘There is a regular mechanism of mutual consultations and high-level visits… We can state that we are moving towards the moment when the preparation of a meeting between the Pope of Rome and the Patriarch of Moscow will become possible. I would like to underline that we have no concrete plans concerning the venue and date of this meetings but the both sides show a desire to prepare it’, he said.

According to His Eminence Hilarion, this meeting should serve to find ‘a common platform’ for issues of bilateral relations, which are still disputable or divisive. ‘As soon as it is found and appropriate agreements are prepared to be signed by the two Churches, this meeting will become possible’, he said.

‘The most important problem in our relations is that of Western Ukraine and the actions of the Greek-Catholic structures, which destroyed the fragile inter-confessional balance in the early 1990s to create the still remaining grave situation’, the archbishop said, reminding the journalists that during the last years of the Soviet Union’s existence, the Greek Catholics began to capture Orthodox churches en masse. These actions entailed violence, bloodshed and mutual accusations as many Orthodox churches were seized to remain in the hands of the Greek-Catholics to this day. Continue reading

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Archbishop Hilarion on social problems


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From the Moscow Patriarchate, Nov. 12, 2009:

Archbishop Hilarion of Volokolamsk

Archbishop Hilarion of Volokolamsk


During his meeting with foreign journalists on 11 November 2009, Archbishop Hilarion of Volokolamsk answered questions concerning urgent problems of society today.

Asked about the Church’s view of some problems of bioethics, especially the use of artificial life-support systems to prolong the life of a patient, he said,

‘It is a very complicated issue. We in the Orthodox Church do not believe that one’s life should be certainly prolonged by artificial means. We believe a human being is born when it pleases God and dies when it pleases God. Complications arise when artificial life-support systems are used in a critical situation when there is a hope for one’s survival and return to normal life. But then one’s organism as if adjusts itself to these machines without one’s regaining consciousness. One continues to live in a vegetative state and here a complicated dilemma arises indeed: who can switch off these machines thus actually killing a patient? I believe there is no unambiguous answer to this question and perhaps there cannot be such, and the situation has to be resolved differently in every particular case’. He also underlined the importance of cooperation between medics and the Church in solving complicated ethical problems. Continue reading

Church of Greece rallies opposition to crucifix ban


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From Malcolm Brabant reporting for the BBC in Athens:
crucifix
The Greek Orthodox Church is urging Christians across Europe to unite in an appeal against a ban on crucifixes in classrooms in Italy.

The European Court of Human Rights in Strasbourg ruled last week that the presence of crucifixes violated a child’s right to freedom of religion.

Greece’s Orthodox Church fears the Italian case will set a precedent.

It has called an emergency Holy Synod meeting for next week to devise an action plan.

Although the Greek Orthodox Church has been at odds with Roman Catholicism for 1,000 years, the judicial threat to Christian symbols has acted as a unifying force.

The European Court of Human Rights found that the compulsory display of crucifixes violated parents’ rights to educate their children as they saw fit and restricted the right of children to believe or not to believe. Continue reading

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Ecumenical Patriarch Bartholomew: ‘God Bless America’


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Bravo! On Oct. 31, the Patriarch closes his speech at the Order of Saint Andrew the Apostle Annual Banquet at New York’s Waldorf Astoria Hotel with these words:

Our Orthodox Christian faith has lived and thrived in this nation for generations, from the first Greeks who came to New Smyrna in the 18th Century, to the first Orthodox parish in America in New Orleans, which was founded in 1863, and flourishes to this day and which we have just visited for the second time.

America is a land and, indeed, an idea that offers to every soul the freedom to express one’s own religious conviction. and this is surely the most basic of inalienable human rights. We are profoundly grateful for the blessings that have been afforded all Orthodox Christians in this great country. And for this we say, may God bless the Orthodox Christians in this United States and may God bless America.

[youtube]http://www.youtube.com/watch?v=QMvDVIdesXk[/youtube]

Going global with the Cola Bear


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(L to R) Ecumenical Patriarch Bartholomew, the Coca-Cola Polar Bear, and Archbishop Demetrios

(L to R) Ecumenical Patriarch Bartholomew, the Coca-Cola Polar Bear, and Archbishop Demetrios

Ecumenical Patriarch Bartholomew and Archbishop Demetrios paid a visit to Coca-Cola world headquarters last week to meet with Muhtar Kent, president and chief executive officer of the company. It is a striking image here: Two hierarchs from the ancient see of Constantinople meeting with the mascot of a company that is the symbol par excellence of economic and cultural globalization.

One of the pleasant surprises in the Patriarch’s book “Encountering the Mystery” was his assertion that “the Orthodox Church is not opposed to an economic progress that serves humanity as a whole.” This is about 180 degrees from what you usually hear from Old World hierarchs, who so often condemn globalization and its chief architect, “the West.” In truth, there’s a bit of that in Bartholomew’s views, but more balance. Unfortunately, like other Orthodox hierarchs, he continues to view economic activity as a zero sum game — whoever gains does so by taking from someone else. There’s no real understanding of how wealth is created or how the market economy, despite its uneven benefits, is the most effective means of eliminating dire poverty. (See “Socialism Kills: The Human Cost of Delayed Economic Reform in India” by Swaminathan S. Anklesaria Aiyar at the Cato Institute).

Case in point. In the year 2000, SCOBA issued the A Pastoral Letter on the Occasion of the Third Christian Millennium, a statement which acknowledged how the faithful suffered under communism but, in the next breath, said this:

We acknowledge that our capitalist system is no less predicated on purely materialist principles, which also do not engender faith in God. There is no place in the calculus of our economics to account for the “intangibles” of human existence. Reflect on how the simple accounting phrase “the bottom line” has shaped our whole culture. We use it to force the summarization of an analysis devoid of any externals or irrelevancies to the “heart of the matter.” This usually means the monetary outcome.

This is a deplorable bit of moral relativizing, on the economic plane, which trivializes the great catastrophe that afflicted Orthodox Christian churches under the communists, and is blind to the ways that the bishops’ American flock — with its glittering, air-conditioned neo-Byzantine churches dotting the landscape — has flourished in a market economy. This is not incidental to the American Orthodox experience; the vast majority of Orthodox Christians who immigrated to this country did so in pursuit of the “American dream,” another way to say “economic liberty.” Continue reading


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