We wish to hear your views on the current situation,
since your theology plays a great role in the present circumstances.
Metropolitan John: My theology, unfortunately, cannot be applied. In
Greece they have already closed the churches, and the Divine Liturgy is not
being served. Is it served in Serbia?
Taking into consideration the decision of the government
that the number of people in one place be limited, as well as the issue of
getting around and social distancing, the Patriarch Irinej’s newest decision is
that services be held in churches but without more than five people.
John: That’s acceptable.
In America it was decided that the priest, chanter and
altar server be present, in order for the Liturgy to be served, so that they
might have the holy mysteries in order to commune the people. What do you think
Metropolitan John: For me, the Church without the holy Eucharist is no longer the Church. On the other hand, the danger of transmitting this virus to others imposes on us the need of doing whatever is necessary, even if that means closing the Church. The Greek government has taken drastic measures due to the very serious matter at play.
In researching my book Everything Hidden Shall Be Revealed: Ridding the Church of Abuses of Sex and Power, which features extensive discussion of Orthodox and Anglican ecclesial structures, I came across a curious tranche of letters and legislative documents from Anglican churchmen in my native Canada in the pre-confederation period. In the 1850s, these men, having tasted freedom in the colonies, found it de trop and began writing to London begging the mother of Parliaments to centralize all nascent Anglican structures throughout the empire and to severely restrict any local powers that were then emerging, including the power of local synods to elect their own bishops rather than having one appointed by the Crown and sent from England. A series of bills putting these restrictions into effect came before Westminster but were—mirabile dictu—ultimately voted down, leaving the locals free once more to design a system of synodal election and accountability in the Diocese of Huron (the Anglican jurisdiction in southwestern Ontario where I grew up) that was utterly novel at the time, but is now normative throughout most of the Anglican Communion.
Many of us might find the request of proto-Canadian Anglicans to be ruled yet more strictly by England very strange indeed. And yet as scholars working in the areas of colonial theory and Christianity, including George Demacopoulos and Daniel Galadza, have recently shown, this is not nearly so odd nor so rare as we might expect. Sometimes the subaltern becomes an uber-imperialist. Continue reading →
When the Ecumenical Patriarchate granted autocephaly to the newly established “Orthodox Church of Ukraine” (OCU), it intended to create a single local Church which would basically comprise all the Orthodox believers in that country. The name of the new Church as it appears in the tomos, namely “Most Holy Church of Ukraine,” implies that idea, as do several statements of Ecumenical Patriarch Bartholomew in the course of 2018 in which he underlined the need of unity for Orthodoxy in Ukraine. The OCU affirmed this as well, calling itself on its website for a long time the “only” or “single” local Church (yedina in Ukrainian, a term which is difficult to translate), and stating on its home page, “Our Church is open for all!” The main idea was to unite Orthodoxy in Ukraine.
It is well known that the till-then only canonical Church, the Ukrainian Orthodox Church (UOC), rejected the initiative. Several hundred parishes changed their jurisdiction, but there was no landslide movement toward the OCU; the UOC still remains the largest Church in the country. In fact, self-proclaimed “Patriarch” Filaret split off from the new Church (though he has only marginal support) so that the attempt to re-establish unity obviously failed. Realistically, for a long time to come there will be two large Churches in Ukraine, one acknowledged by Constantinople, the other by Moscow. Continue reading →
“Evil is erroneous judgment concerning the conceptual images of things.” – Saint Maximus the Confessor (Chapters on Love, 2.17)
The decades-long schism in Ukrainian church life has created polarization not only between ecclesiastical jurisdictions, but also in the hearts of the people.
Saint Maximus described erroneous judgment concerning the conceptual images of things as evil. Similarly, a mistaken assessment of the complicated situation that has prevailed for many years in Ukraine has led to an accumulation of many evils, producing deep social division and a rift in the ecclesiastical body with countless tragic consequences.
In the Orthodox Church we pray “for the welfare of the holy churches of God and the union of all[people],” and we invoke the unity of faith and the communion of the Holy Spirit. This means that the Holy Spirit is to be found in unity and that the gifts of the Holy Spirit activate unity. How indeed can there be unity when we do not live in accordance with those gifts which Saint Paul names as “love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control” (Galatians 5.22)? Continue reading →