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 Richard Barrett
The second International Conference on Digital Media and Orthodox Pastoral Care (DMOPC) took place at the Orthodox Academy of Crete in Kolymbari from 18-21 June of this year. The event’s principal sponsors were Pemptousia and Vatopedi Monastery, and it was attended by Orthodox Christians from Greece, Lebanon, Russia, Ukraine, the United States, Canada, Australia, the Czech Republic, Kenya, and more. Over four days, one hundred and three presenters discussed theoretical, theological, and practical impacts of technology on the Church of today.
As an American participant, what I saw very quickly was that the questions and concerns the presenters were talking about were deeply informed by vastly different cultural contexts. There were two basic categories of presentations on the Greek side; the first was academic, represented by the panel discussion “The Progress of AI as a Challenge for Theology” and the paper “Paul and the Ethics of the ‘Internet’ in the Globalized World of the 1st Century and the Post-Modern 21st Century.” The other category expressed anxieties about technology threatening the Church’s status as a majority religion. These concerns tended to emphasize the Internet as a medium by which people were exposed to other religions, perhaps even deciding to change religions as a result; in addition, the problem of webcasts of services becoming a substitute for in-person attendance was frequently referenced. Continue Reading…
by Richard Barrett | ελληνικά | ру́сский
Who gets to decide what it means to be Orthodox in America? Greeks? Russians? Converts? Foreign bishops?
How do “cradle” and convert identities come together – or not? How do “diaspora” narratives that tie Orthodoxy to nationalism translate in an American context? What does Orthodoxy mean in the American religious marketplace of ideas? Is it really the fastest growing religious group in America, as some have claimed, or is it a solution looking for a problem?
Perhaps the most important–and difficult–question is, “Will there ever be an American Orthodoxy?”
Many Orthodox in America, of course, long for a jurisdictionally unified Church. A word of caution, however: be careful what you wish for. An American Orthodox Church isn’t likely to resolve the things that most divide us, because our divisions reflect American society more broadly. Continue Reading…