“…For there must be also heresies/divisions among you, that they which are approved/tested-and-proved-reliable may be made manifest among you.” (1 Cor 11: 19)
In this “Time of Troubles” of the Orthodox Church, many Orthodox Christians, particularly those in the Moscow Patriarchate, are contemplating either changing “jurisdictions” or taking a time out from the whole church thing. I find the above-quoted passage helpful in this context, because it reminds me that our dire state of church affairs is nothing new, nor even unusual. It is inherent to the historical reality that is “Church” or “ekklesia” (from the Greek verb ekkaleo, which means “to call out,” so as Church we are those “called out” by God and are responding to that call, according to our various vocations). Today we are “called out” or challenged in a special way, to re-discover what “Church” truly is, and who we truly are, as Church. Now is an “apocalyptic” time for our Church, in the literal sense of the word “apocalyptic,” which means “revelatory.” What is being revealed to us, first of all, is what “Church” is, and what it is not. Secondly, “we” are being revealed or “made manifest,” as the holy Apostle says, as to how reliable we are, as Church, or members thereof.
A 2007 Act of Canonical Communion of the Russian Orthodox Church Outside Russia (ROCOR) with the Russian Orthodox Church Moscow Patriarchate (Russian: Акт о каноническом общении Русской Православной Церкви Заграницей с Русской Православной Церковью Московского Патриархата) reunited the two branches of the Russian Orthodox Church: the Russian Orthodox Church Outside Russia (ROCOR) and the Moscow Patriarchate.
On May 17, 2007, I stood in a modest headscarf at the Church of Christ the Savior Cathedral next to my sister and aunt. Two of my sisters, their husbands, two cousins, and life-long friends were in attendance as singers and clergy. They had come from the United States on a specially chartered flight. I had flown from Armenia where I was working for an American international development project and had gone to a great deal of trouble waiting on endless lines for a Russian visa.
The President of the Russian Federation, Vladimir Vladimirovich Putin, came out holding a candle, displaying exemplary church demeanor and remaining for most of the service. I stood perhaps 30 feet away from him. He appeared suitably devout. We prayed hard. The ROCOR choir sang like angels above us. ROCOR clergy read litanies. We felt welcomed home. The next day we attended the blessing of the Butovo execution field venerating the graves of executed believers.
I did not personally decide to reunify the ROCOR to the Moscow Patriarchate in 2007. I was not at any of the meetings. (Indeed, there was controversy because at the All-Diaspora Council on the Sunday of the Myrrh-Bearing Women—when the issue was decided by ROCOR—there was absolutely no participation by women, which was not typical of church life in emigration.) But I plead guilty because I viewed the issue legalistically. I had read the ROCOR documents, I knew that the ROCOR charter was “temporary,” until the cessation of godless communism in Russia, and I thought that we were legally there. In 1991, when the USSR fell apart and churches reopened, I thought that the time was near.
It is sad, if understandable, that the Russian state and society remained almost mute on the anniversary of the February/March 1917 Revolution. There is no consensus on those events.
It should therefore be welcome that the Russian Orthodox Church Outside of Russia, which has existed independently outside the Soviet state, professed anti-communism, glorified the New Martyrs, and defended the human rights of clergy and other dissidents, raised its voice to mark the event. It was welcome that the Church reminded us of the persecutions against the faithful, the glorification of the New Martyrs, and of the need to bury the carcass of Lenin.
Unfortunately, what ROCOR provided was little more than pro-Putin rhetoric. Continue Reading…