by Maria Alina Asavei
April 8 is celebrated worldwide as the International Roma Day. Romani people both honour their culture across the world and commemorate the centuries of persecutions and mistreatment in light of present Romaphobia and persistent discrimination against the most vulnerable ethic group in Europe. On this occasion, the Archbishop Andrei of Cluj-Napoca celebrated the liturgy both in Romanian and Romani language. Several daily magazines reported about what they call an “unprecedented event in the history of the Romanian Orthodox Church,” highlighting the fact that the Archbishop Andrei also held a religious memorial service that commemorated the Romani victims deported to Transnistria and Auschwitz-Birkenau. Although in 2009 another Orthodox service has been celebrated in the Romani language in the capital of Romania (Bucharest)—by the Orthodox priest of Romani origin Daniel Gangă—the liturgy celebrated in Cluj this year, on the occasion of the International Roma Day, brings to the fore front a commemorative practice that nevertheless acts as historical consciousness. By commemorating the Romani victims of deportations in both Romanian and Romani, the Orthodox service revealed that the painful past is not covered in oblivion. The liturgy was celebrated by the Archbishop Andrei and other Orthodox clerics, including Marin Trandafir Roz (the first Orthodox priest of Romani ancestry from Cluj). Romanian press reveals that the Roma community attended the liturgy with enthusiasm, while children received candies and other goodies from the priests. Continue reading
by Katherine Kelaidis
Before I go any further, let me say, I know the arguments for “closed communion,” that is, the practice of allowing only Orthodox Christians who have prepared through confession and fasting and have received the blessing of a spiritual father to receive the Eucharist. I am also aware that how this exactly plays out from jurisdiction to jurisdiction, from parish to parish, varies widely. Finally, please trust me, if you get nothing else from reading this, rest assured that I have exactly the kind of personality that is predisposed to wanting to turn the Eucharist into an opportunity to sort out the worthy and the unworthy, the good and the bad. I am all about making participation in a meal the reward for being “enough.” For believing the right things and doing the right things. I am insanely comfortable with the idea that not eating, not partaking, is a way to repentance and to purification. For years, through most of my teens and into my early twenties (and occasionally my late twenties and early thirties, and frankly, occasionally now), as I struggled with an eating disorder that was my best thinking. It was my big idea. The big idea that consumed my thoughts day and night, that robbed me of any joy, that only caused me pain. The big idea that could have killed me. And it is exactly because I know what a terrible idea it was for me to have that I cannot believe that it was ever God’s idea. In fact, there is much in the Scripture and the Fathers to suggest that even Judas got to have the meal, got to come to the table, so different is God’s idea about who gets to eat from mine. It is by looking at whom the gospel writers tell us dined with the Lord that I draw my assumptions as to how God intends to issue invitations to His banquet. Continue reading
by Theodore Theophilos
The following is a review of Russian Nuclear Orthodoxy, a study of the role of the Russian Orthodox Church (ROC) in shaping the nuclear arms program for the Russian Federation written by Dmitry Adamsky and published by Stanford University Press (2019).
I approached this surprisingly accessible book with perhaps a unique perspective. I have no background in the complexities and horrifying potentialities of nuclear weapons and the political policies behind their creation and use. My interest in this book was to explore two quickly diverging paths of Orthodoxy. One path is that of the statist—the Church in a collaborative relationship with government in the “Byzantine model.” The other path is that of the stateless—the Church existing in a polity but in a pre-Constantine relationship with government. In his analysis of the relationship between the Russian Orthodox Church (ROC) and the Russian nuclear defense community, Professor Adamsky chronicles the alarming merger of the missions of the Moscow Patriarchate and the Russian Federation and its nuclear armed forces.
Russian Nuclear Orthodoxy analyzes the relationship between the ROC and the Russian armed forces in three evolving periods: the Genesis Decade (1991-2000); the Conversion Decade (2000-2010); and the Operationalization Period (2010-2020). Continue reading
by Mother Abbess Theoxeni
The Order of Saint Andrew the Apostle will soon be publishing a collection of essays titled The Ecumenical Patriarchate and Ukraine Autocephaly: Historical, Canonical, and Pastoral Perspectives. The collection will include twelve papers by eminent clergy and laity related to the autocephaly of the Orthodox Church in Ukraine. We are pleased to offer our readers an exclusive preview by Mother Abbess Theoxeni: “The Voice of Silence: A Monastic Voice on the Ukrainian Question.”
“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