by Richard Barrett
Recently, the Greek Orthodox Archdiocese of America’s Metropolis of Chicago announced the ten areas of strategic focus they had developed during a three-day retreat. His Eminence Nathanael, Metropolitan of Chicago, said that these areas represent “who we are and what we stand for as Orthodox Christians[.]” Number nine on the list was “Worship Engagement and Accessibility.” This appeared to grow directly out of at least one weakness called out in the published SWOT analysis: “Unsatisfactory church experience (welcoming and liturgical).” This announcement echoed the concerns raised in Alexei Krindatch’s report, “Orthodox Christian Churches in 21st Century America: a Parish Life Study,” released in January of this year by the Assembly of Canonical Orthodox Bishops. According to Krindatch, attendance at Sunday services declined overall between 2010-2015, and in the Greek Orthodox Archdiocese and the Antiochian Archdiocese in particular, regularly participating members have become less engaged in the lives of their parishes.Issues of language, comprehension, and participation are oft-cited barriers to engagement; the service is in a language that the people do not understand, following an order with multiple moving parts that the people cannot track, which gives the people nothing to do. As a result they do not see that they have a reason to be there.
This perceived state of affairs is in marked contrast to the commonplace that from the Eastern Orthodox Church perspective, the primary act of the Christian is to worship God. Continue reading
by Bogdan G. Bucur | ελληνικά | ру́сский | српски
This essay was originally published during Holy Week 2017.
Disturbing Words, Disturbed Emotions
The words in the title are from one of the stichera at the Beatitudes chanted on Holy Thursday evening (Triodion, 589). Similar references to “arrogant Israel, people guilty of blood,” “bloodthirsty people, jealous and vengeful,” and “the perverse and crooked people of the Hebrews” occur in the unabbreviated English translation of the Lamentations service printed in the Lenten Triodion.
It is true that this kind of language appears less strident when considered within the context of Byzantine rhetoric; it is also true that the pattern is set by the prophetic literature of the Hebrew Bible (e.g., Micah 6:1-5; Amos 2:9-12); and it is, yet again, true that we must also take into consideration the larger context of the Church’s growth from a charismatic, egalitarian, theologically innovative, and administratively schismatic group within first-century Judaism into the increasingly Gentile reality of the second century. Indeed, during the early decades of the Christian movement, the context for the vitriolic anti-Judaism found in the Hebrew Bible, in some apocalyptic writings of the Second Temple era, and in the New Testament (e.g., “brood of vipers,” “synagogue of Satan,” “enemies of God,” “sons of the devil”) shifted gradually from harsh intra-Jewish polemics to polemics between the overwhelmingly Gentile Church and “the Jews.” All good and true—but today these invectives are deeply disturbing, and we know that rhetoric of this kind has at times been part of the explosive mix that led to violence against Jews. Continue Reading…
by John Fotopoulos
This essay was originally published in 2016. It has been updated for the current year.
There is a common misperception among Orthodox Christians that the reason why Orthodox Easter (i.e. Pascha) often occurs so much later than Western Christian Easter is because the Orthodox Church abides by the rules for calculating the date of Pascha issued by the 1stEcumenical Council at Nicaea in 325 AD and thus the Orthodox must wait for Passover to be celebrated by the Jewish community before Pascha can occur. Despite this view being held by so many Orthodox Christians as well as being promoted in popular essays written by some Orthodox priests, it is not accurate. The reason why Orthodox Pascha frequently occurs so much later than Easter celebrated by Roman Catholics and Protestants has nothing to do with the Orthodox Church following the Paschal formula of Nicaea and the Western Churches not doing so, nor is it because the Orthodox must wait for Jewish Passover to be celebrated. Rather, Orthodox Pascha frequently occurs later than Western Easter because the Orthodox Church uses inaccurate scientific calculations that rely on the inaccurate Julian Calendar to determine the date of Pascha for each year. Some background information is in order to help explain precisely what the problems are. Continue Reading…
by Donna Rizk Asdourian I ελληνικά | ру́сский | српски
It is a very happy time for many Orthodox Christians across the globe since the order of the female sub-diaconate was re-installed in Alexandria, Egypt by Patriarch Theodore of the Greek Orthodox Church of all of Africa this past February 2017, where he ordained five women to the female diaconate (although without laying on of hands, that is cheirothesia not cheirotonia). Although overly due, this historic event in our modern day gives many hope that the Church at large is heeding the pastoral needs of its people. Female deacons existed in the Orthodox Church, and has been kept in some of the Oriental Orthodox Churches, as Dr. Petros Vassiliadis’ mentions regarding the revival of the female diaconate this past November.
The role of women in the Church is, of course, broader than an ordained female diaconate. Indeed, men and women across the Christian world have thought more seriously about the role of women in the church in recent decades. They understand the pastoral benefit conferred to the entire community when women are more integral in the life of the Church.
Contrary to what many may assume, active roles for women is the Church’s Tradition. Continue Reading…