by Rev. Archdeacon John Chryssavgis | ελληνικά | ру́сский
In recent centuries, the diaconate has only enjoyed a symbolical or transitional role in the church. Parish clergy are ordained to the priesthood after serving only briefly as deacons. It is as if they are expected to “move on!” or “move up!” The diaconate has been reduced to little more than a preparation or stepping-stone for the priesthood or episcopate. The latter two stages are often considered more significant for the ordained ministry, whereas the diaconate resembles a kind of sub-priesthood, rarely perceived as a lifelong or permanent office.
But this was not always the case—together with bishop and presbyters, deacons were regarded by Ignatius of Antioch toward the end of the first century as an essential part of the structure of the church, which realizes its unity—most completely and comprehensively—when the community is “with the bishop and the presbyters and the deacons who are with the bishop . . . Without these,” St. Ignatius adds, “[the community] cannot be called a church” (Letter to the Trallians).
St. John Chrysostom reminds us of how the early church perceived deacons when he remarks, “even bishops are called deacons” (Homilies on Philippians 1). Indeed, in the time of the apostles, there is no implication or indication that deacons were a condition or requirement for elevation to priesthood. This is why it is my conviction that there can be no clear understanding of the priesthood—or even of the episcopate—unless we first properly apprehend and appreciate the diaconate in and of itself. Continue Reading…
by Rev. Deacon Nicholas Denysenko | ελληνικά
In modernity and postmodernity, bishops and synods have taken varying approaches to testing the spirits and ascertaining what is needed for the renewal of pastoral ministry. The task engaged by the participants in the symposium hosted by the St. Phoebe Center for the Deaconess on October 6-7, 2017, was to consider how the Church might renew the order of the diaconate. My lecture focused on the work of the Moscow Council of 1917-18, especially the conciliar engagement of a process for restoring the patriarchate. I proposed the council’s restoration of the patriarchate offers a pattern for the contemporary discussion of renewing the diaconate, since these are ministries performed by Church orders. Here are three approaches to ministerial renewal from the Moscow Council that can be applied today to the questions posed to bishops and synods as they deliberate the matter of renewing the diaconate: Continue Reading…
by Katherine Kelaidis | ελληνικά | ру́сский
Last August, the first real friend I ever made at church took his own life. Jonathan (not his real name) was a year ahead of me at Cal where we met my freshman year. He was received into the Orthodox Church during the weekly liturgy our Orthodox Christian Fellowship chapter held in a chapel located in a literal upper room. Jonathan and I quickly became friends. We were both sarcastic Classics majors with a penchant for drag queens and Baroque music. We bonded in the easy way that freaks who have found their tribe so often do.
This was despite the fact that by most appearances we were very different people. I was a Greek girl raised in the suburbs of Denver, Colorado by upper-middle-class parents, cherished and doted on in a world where I was free to worry about my grades and whether that boy in Physics liked me. Jonathan was an orphan raised in poverty in California’s Central Valley. He was biracial and gay in a place that was segregated and straight. If my life was defined and frequently limited by the ties that bind me, his life was about searching for a place where he could be entirely himself, loved without condition or expectation.
That search brought him to the Orthodox Church. And we failed him. Continue Reading…